THE SKETCHER.

New Zealand Mail, Issue 1169, 27 July 1894, Page 9

THE SKETCHER.

*r TE WHANGA-NUI-A-TARA. WELLINGTON IN PRE-PAKEHA DAYS. No. IV. Written for the New Zeal an l Mail — Copyright. (By Elsdon Best ) HOW THE MAORI LIVED IN THE DAYS OF YORE. The Maoris of New Zealand form one of the most interesting divisions of the great Polynesian race, and the student of anthropology may find much to interest him in their many singular customs, traditions and rit°s. These people had evolved, at | some remote period in their history, a most complete and unique mythology. Thus they possess many wonderful legends concerning the Creation, the separation of the earth from the heavens, the Origin of Man, the obtaining of fire and of the doings of many gods of olden times. To the Maori of pre-pakeha days the atua were an ever present fact and influenced every act of his life. That most sacred institution of Polynesia, the tapu, was nowhere more rigid and exacting in its laws than in these isles, and woe betide the unhappy wight who transgressed those j unwritten edicts. If no worse fate befel him he would die of fear, a victim of superstition and of the power of the mind over the body. Many such cases have been noted by early settlers in this land. When a chief wished to secure anything to himself he had but to place a tapu upon it and the object, be it weapon or land or growing crop, was held sacred unto him. The laws of tapu were inexorable, no i one was exempt from him, from the supreme arild of the tribe down to the j meanest slave. In fact the system of tapu constituted the laws, religion and ethics of the Maori and though a wonderfully complicated institution when this race first became known to Europeans, it probably sprang from a much simpler system of bygone times. Though irksome and pitiless in the extreme, yet was it on the whole a good thing for the native race, as its intricate forms, rites and penalties imposed on the people a restraint not otherwise possible among the independent j Maori. It probably represented the only means by which his fierce and warlike nature could be controlled. By its agency many crimes were prevented or punished, and food, cultivations, fish, [ birds and forests were preserved. It influenced every act of his life and even clung to him in death. One of the most rigid forms of tapu was that imposed upon those selected to be initiated into the sacred lore of the tribe, their mythology, priestcraft and ancient history. During the imparting of this sacred knowledge of the Whare-lcura, both pupil and teacher were isolated from the people. The teaching was carried on during the nighttime, according to the tribes of this district. While the tohunga or learned man was repeating long

genealogies and other unwritten records of his race, the pupil was not allowed to speak. Should he utter a word, all his recently acquired knowledge would forsake him, that is to say, he "would break the tapu, and that type of erudition cannot be acquired without its potent aid. In the morning fern root would be prepared for the morning meal of the vigil keepers, and great care was exercised by the women in this task. Were any of the edible part of the root left adhering to the paoi (pounder), or other utensil, and were this eaten by any other person, then again would the pupil lose all memory of what had been taught him. Innumerable instances might be given of the many ways in which the far-reaching tapu exerted its influence. Most careful was the old-time Maori in preserving the history and sacred knowledge of his tribe and woe betide the man who strayed from the true path in imparting such knowledge. Is it not recorded how the chief Te Wera, of the Ngaitahu tribe, whose place of abode was the islet of Tapu-te-ranga, at Island Bay, gently reproved one Kirimahinahina, who taught false history. This last was a presumably learned man, but committed the fatal mistake of stating that Tiki was the Creator of Mankind, whereas the tribal tolmngas had always taught that 10, was responsible for that great art. During the wars in the South against Ngatimamoe, this deluding Kiri fell at the battle of Tarakahinatea, near Moeraki, and the ever-practical Te Wera adopted a novel method of preventing the spirit of this false teacher from escaping, and taking up its abode in any other tohunga. This he did by plugging up the mouth, ears and nose of the heretic and then consigning his body to the oven. With the help of sundry members of his party he managed to eat the entire body, and thus happily prevented the further expounding of false doctrines. Should any harassed School Board or theological body think fit to read a lesson from the grand moral contained in this story of Te Wera, they are quite free to make use of the same"; the copyright of that simple and touching parable is not with me. What was the manner of life of the old time people who inhabited Te Whanga-nui-a-Tara in those pre-pakeha days ? I may state here that the life of those primitive people was, on the whole, a happy one. Unless they were being harassed by an enemy of superior force, these children of Tahu-Potiki enjoyed life after the manner of their kind. In the first place they were diligent in what is often termed the Curse of Mankind, but which is, in reality, the salvation of the human race—labour. Each season of the year and division of the day held its own special task for the ancient Maori. The women performed the household duties, such as cooking, keeping the houses in order and the making of sleeping mats And others of finer texture used as garments. They also accompanied the men to the cultivations, where they cooked the first meal of the day, at about 10 o’clock. Here also they did their share of labour in the field, and the whole party returned to the Icainga about three in the afternoon, when preparations would be made for the second and concluding meal of the day. The men had many labours to perform, cultivating their food products and gathering the crops, building dwelling and store-houses, making canoes, fishing, hunting and many other items. Other endless occupations were the making of nets and cordage, carving, grinding by friction to form weapons and implements of stone. Food was plentiful in the land of Tara and no famine visited the land, as long as a comparative peace prevailed.

Then in the long winter evenings they beguiled many hours of the night by revelling in the unwritten literature of the Moari. They recited tales, myths and other traditional lore. They told strange fairy tales and chanted the numberless poems known to them and also performed haka and played games of various kinds. As a specimen of the tales with which the Maori wiled away the winter nights, I subjoin the story of Hine Popo, as being a local tradition it is the more applicable. On account of this district having been occupied by an alien tribe since the early ’thirties, these local legends are not to be obtained here, and he of antiquarian tastes must go to the Ngaitahu, of the South, the Ngatikabungunu, of Wairarapa, or the Bangitane, of the Sounds, in order to procure the pre-Ngatiawa history and folklore of Te Whanga-nui-a-Tara. The following legendary tale was given me by Te Pakauwera, of the Ngatikuia tribe, of Pelorus, and has lately been published in the original. When I asked my informant if he thought it possible that this lady could have swam across Baukawa (Cook Straits), his answer was brief and convincing :—“ Friend, think you that Hine Popo was an ordinary mortal like you and I ? Not at all! She

possessed godlike powers such as were

common in this world in the davs of old."

HINE POPO. AN OLD-TIME LEGEND OF TE WHANGA-NUI. A-TAEA. HOW HINE POPO CROSSED THE SEA OF RAUKAWA. This is the story of Hine Popo, an an* cestress of the Rangltane, which tribe Tar" 161 occu P^ tile Whanga-nui-a* In those ancient times there were two brothers Hying in this district, and the nam e

of the elder was Te Hiki Paroa and that of

the younger Manini Pounamu. The younger brother married Hine Popo, who belonged to Rangitoto, an island in the Sea of Raukawa, which island you pakehas call d’Urville. One night Manini Pounamu with fifty men twice told took to their canoea and sailed away from Te Whanga-nui-a-Tara across Raukawa, until they reached Rangitoto, where they remained. When Hine Popo awoke in the morning she found the lcainga deserted and her husband gone. Then was she overcome with grief and her heart was sad within her. But our ancestress possessed great powers, the powers which emanate from the gods of the Maori. So she prepared to seek her husband, Manini Pounamu, even in that far land whither he had gone. Now all the canoes of the village had been taken by her husband and his people, so that she was compelled to cross that great Sea of Raukawa by swimming. (Friend, do not laugh when I speak of these think which happened in those remote times, for they are quite true. You pakehas do not possess powers such as did the Maori of olden times, therefore you should not laugh at things which you do not understand. It is only thoughtless people who do so.) So Hine Popo proceeded to perform the rites and to repeat the prayers necessary to the occasion. Then she went down to the sea shore and, standing by the waves of the ocean, she chanted a sacred incantation calling upon the taniwhas of the deep to assist her. And the name of that incantation is Maro. With the confidence which comes from the possession of great powers, she entered the waves and started on her long and weary way to Rangitoto, a way beset with many dangers and terrors to the Maori. It is said that her dogs swam after her, until they were forced to turn back, and then they returned to land and there howled dismally for their lost mistress. Even now, it is whispered among us that, upon dark or foggy nights, the dogs of Hins Popo can be heard wailing on the aea shore, waiting for her to return. And so our ancestress swam on and on, far out upon the ocean, until she reached a floating island upon which she rested for some time. Again taking to the water

she swam until she reached Toka Kotuku (a rock in Queen Charlotte Sound) where she again recited her incantations, to the .Hapuku. Swimming on from here, she reached the Papanui-a-Puta (a rock outside Pelorus Sound) where prayers to the taniwhas were repeated. Long and weary grew the way to Hine Popo and it was at such a time as this when the Maori of old prayed that the land might not be dr&wn out lengthways. At last she reached the shores of Rangitoto and went up to her father’s house where she remained in the porch and wept aloud in her sorrow. Her father called out, “ Who are you ? * but she did not reply. Again he called, “ Who are you ? " Hine Popo replied, “It is I who was* abandoned at Te Whanga-nui-a-Tara." Then her father knew who this strange visitor was and cried out, “ Oh, my daughter 1 " So the parent and child wept together, until Hine asked, “ Have any people arrived here of late ? " The father answered, “ They have arrived," and asked, “ How did you come ?" His daughter replied, “ I swam here across the great ocean.” Then said her father, “ Two chiefs and one hundred men have come to this place, and the names of those chiefs are Te Hiki Paroa and Manini Pounamu.”

Friend! This is the first part of this story of Hine Popo. I will now relate to you the doings of Hiki Paroa and his brother, which have been handed down to US through many generations of men. But first I will tell you that Hine Popo is sometimes seen by our people, even in these times. When we are on the shore or traversing the cliffs of Raukawa, we see, at times, far out upon the ocean, the form of Hine Popo floating on the waves and her long hair washed by the waters.”

HOW MANINI POUNAMU AND TE HIKI PAROA WENT TO A FAR OFF LAND, AND OF THE STRANGE THINGS THEY SAW.

This tradition is evidently a localised version of the Polynesian legend of Tura, who journeyed to a far country where he found a people who had no fire, ate their food raw, and were much affected by smoke. This story is known as far west as the Polynesian colony in New Guinea. Strangely similar is the account given by those early Phoenician voyagers of the people whom they encountered on the African coast, and who appear to have been monkeys.

And it fell upon a certain fine day that all the people of the kainga went to fish for hapuku at the rock called Te Papanui-a» Puta. There went Manini Pounamu and Te Hiki Paroa, together with their people, fifty twice told. There also went Hine Popo and her father. On arriving at the hapuku grounds, they proceeded to fish, and after some time had passed, Hine Popo again repeated an incantation to the monsters of the deep. Then there arose a dreadful storm and the canoes of these people were driven far out to sea by its violence. The canoe which contained Hine Popo and her father reached Rangitoto in safety, but all the hundred warriors of Manini Pounamu were drowned, engulfed by the great waves of the ocean. The canoe which held Manini and Te Hiki Paroa was not destroyed by the storm, but was driven far across the dark ocean. Far, far away, those men were carried in that canoe, beyond the isles of the great sea, beyond the place where the sky hangs down. At last they were cast ashore in a strange land of which no man had ever

1 heard. And there were many strange things in that land, and strange people lived there. It may be that that land was Hawaiki, of which our learned men have told us, and from whence our ancestors came in past ages. But who can say ? Friend, there are some things that even the ancestors of the Maori did not know. So these two brothers were cast ashore in that strange land. Close to where they landed they found a cave, and in that cave lived an old woman. This old woman then told them of a fierce man eating taniwha which lived in that land, and which had destroyed many of the people. And she said, “ possibly you two, who have come from far lands, may be able to kill that taniwha ?" Te Hiki Paroa replied, “it is possible that we may kill it." But that old woman would not believe that these two men could accomplish such a great task, for she had seen so many brave men lose their lives in attempting to deliver the people from the dreadful scourge. She said, “ alas ! You will never destroy that monster. It will surely kill you." Now these two brothers being hungry, they proceeded to kindle a fire and to cook food, whereby they might regain their strength. But when the fire burnt up the old woman was terribly alarmed and was very ill, being affected by the smoke. Behold! That people were unacquainted with fire and ate their food raw. If they touch cooked food or go near to a fire, they become quite ill. So these people consulted together as to how the fierce taniwha might be overcome. Said the old woman, “If you are able to kill it, I will give you my daughter in marriage." “ The girl shall be mine," cried Hiki Paroa. “ Wait," said the old woman, “ until I see which of you two is the swiftest runner." So the two brothers ran a race together in which Manini was the victor. Then said the old woman, “ The younger brother is the swiftest, he shall be sent to entice the monster to where he may be killed." Then the people dug a deep pit, into which Hiki Paroa went, and Manini Pounamu was sent to lure the dragon towards it. The old woman gave him directions how to act. “ You must go over those far hills, and when you arrive at the last ridge call out, and the taniwha will pursue you." Manini did as he was told, and the fierce monster gave chase to him and very nearly caught him with its long claws, but he escaped and descended into the pit where Hiki Paroa was hidden. Then the great taniwha rushed up to the pit and tried to kill those two brave men, and the very earth shook beneath its huge bulk. The creature thrust its claws down into the pit, but they were cut off by the warriors, who were beyond its reach. And when they had severed its long claws they attacked the monster and killed it. The people of the land then opened this great dragon, and in its huge stomach they found the bodies of their friends whom it had devoured. There they lay, old people and young, and women with their children on their backs, all heaped together. So the taniw'ia was killed.

Then all those people were overjoyed at the death of the monster which had destroyed so many of their friends, and they took the two brothers in triumph to their village, crying, “ The taniwha is dead." And all the people of the land assembled, and there was a great feast with much rejoicing, and great honour was paid to the hero chiefs. After the feast was over, the old woman said, “ Perform the dance, so that my daughter’s accomplishments may not be lost sight of." So they all commenced to dance, wearing balls of red feathers in their ears as ornaments. Both Hiki Paroa and Manini Pounamu contended for the girl, but the old woman said, “ the younger brother shall have her, for it was he who lured the dragon to its doom." And so Manini married the young girl, and they lived for many years and were very happy. But Hiki Paroa went away to a far-off land and there remained. [N.B. —It was my intention to have pointed a moral from this simple folk tale for the benefit of my pakelia friends, but unhappily it appears to be somewhat mixed. Instead of meeting the orthodox fate of those who sail gaily away from lovely and virtuous damsels, Manini appears to have had a good time, and found another equally as charming. TJn Clavo Saca Otro Clavo.]

THE “ euchre-king: A TRUE STORY OF TWO OF A TRADE. From Our Ovm Correspondent. London, June 2. Amongst the passengers by the Etruria on her last trip homeward across the Atlantic was a mild-mannered Western gentleman, whose dry humour was the delight of the smoking-room. He never played cards, but he talked incessantly and always with a guileless (almost infantine) and yet virile ingenuousness that was highly diverting. Now one of his fellow-passengers felt for various reasons, much interested in our Western friend, and when he and the gold-topped ebony cane he carried landed at Liverpool, he went to the same hotel. What he saw is told in the following narrative, to which 1 need merely add that the writer was the person who warned the gentleman with the ebony cane against the gentleman with the watch chain. About one o’clock on an afternoon of this week a gentleman stood just inside the chains surrounding the St. George’s Hall plateau and gazed with a good deal of admiration at Liverpool’s trump show-

card. In one gloved hand he held a cigar, in the other an ebony walking stick with a gold crutch handle. Palpably a gentleman of means as well as of leisure, if his attire—which from the crown of his glossy hat to the tip of his polished boots was perfect in every detail—could bo accepted as a criterion Standing under the portico of a neighbouring hotel, and gazing intently across the street, was another elaborately dressed gentleman. Diamonds of price glittered on his fingers and in his cravat, and unimpeachable solvency was stamped on every link of his massive watch chain.

Presently he crossed the road and accosted the gentleman of the walkingstick with “Fine building that, sir."

“ Yes. Don’t see anything to find fault, with."

“ Cost a lot of money." “ So I should imagine." “ Stranger here, I suppose," continued he of the watch chain.

“ Yes. I've never been in Liverpool before. Just come across."

“ Making a long stay ?" “ No, sir. Going to London this after noon at five past four."

“ Now that is a most remark iblo coincidence. So am I. I don’t see anything to stop us travelling together." “No more do I," replied the other, puffing away at his cigar. The gentleman with the watch chain proposed a drink, and together they entered an adjacent hostelry, and sat down in the smoke-room. They had been there only two or three minutes when a third man entered. Glancing round the room he caught the eye of the gentleman with the cigar, and beckoned him oat. “ I am awfully sorry to disturb you," ho said, “but I feel it my duty to cell you that the man in whose company you are, and who is no doubt unknown to you, is a most dangerous character. He is one of ‘The Boys,’ a gang who infest our racecourses and the public-houses of the West end of London, and a professional card ‘sharp.’ What he is doing here at this particular season I cannot divine, but I have no doubt whatever as to his views with regard to you, and I should recommend you to be very careful." “ Now you are what I call a real good man, and I should esteem it a privilege to shake hands with you. Will you take something ?" But the other declined, and with a hasty “Good afternoon" hurried out of the hotel.

One drink led to a second, ar.d then the gentleman with the watch chain suggested lunch. This disposed of, there still remained nearly two hours before the departure of the train by which they intended to travel to London.

“When you’ve seen the Landing Stage and Lime street you have seen almost all that Liverpool has to offer," remarked the gentleman with the watch chain. “What do you say to a quiet hand at cards to put in the time till the train goes ?" But the other, doubtless bearing in mind the warning he had received, objected. “He knew very little about cards, and although provided with drafts at sight on London, he had very little ready money with him—only ten or twelve pounds. No, it was not to he thought of." But the other protested. “ A quiet game between two gentlemen, with just a few shillings to give it an interest, was not going to degenerate into a vulgar gamble. Not likely." And so the gentleman with the walking stick allowed him self to be persuaded, and they adjourned to another hotel, where a private loom and a pack of cards having been procured, and a bottle of wine ordered, they sat d wn to business.

The gentleman with the watch chain suggrsted euchre, and the other agreed, with the careless remark that he knew about as much of euchre as he did of any other game of cards.

Well would it have been for him had he taken the pi offered warning, for first his silver, then his gold, and, last of all, a five pound note parted company with him. Then his opponent threw out hints about the drafts on London, remarking that he could change one for a hundred. With obvious reluctance did the other hand out a draft at sight for a hundred pounds and place it on the table. But from that very moment the fortune of the game began to change—the silver, the gold, and the five-pound note reverted to their original owner, quickly followed by heavy contributions from the man with the watch chain.

He tried all he knew, and that was a good deal, but every little irregularity was pointed out to him so promptly by the other player that at last he had to descend to bare facta, and for at any rate once in his life play a straight game When his ready money had gone he ventured his diamonds, and then his watch and-chain, against their approximate value.

They too went, and he was “ broke " in the fullest and deepest sense of the word. “ For God’s sake lend me my fare to London," he exclaimed, as the gentleman with the walking stick gathered up and pocketed the spoils of war. “ Certainly," and a couple of sovereigns here passed over. “ And now, if you will excuse me, I will go and look after my luggage." “ Tell me who you are, anyhow."

“Well, sir, as I have not yet been twenty-four hours in this country, 1 don’t know what they call mo here. Out West I am known as 4 The Euchre King,’ Good

afternoon." And with a gracious bow the gentleman with the walking stick took his departure.