MAORI MEMORIES

Wairarapa Daily Times, 13 October 1933, Page 4

MAORI MEMORIES

(By J.H.S., for “The Daily Times.’’) SIGNS, OMENS, AND DIVINATIONS When a war party is out for vengeance, the first person met is killed even if a relative. To spare him would be an evil omen. Miti Aitua, parched throat and lips, is a sign of defeat death. Feeling it, many a brave man simply gave up the fight and died. A young warrior on the first war trail must present the cloak or the weapon of his first victim to the Tohunga. A war party must not eat standing. To pass food over a weapon makes it Tapu and therefore useless. Parangeki, hearing sounds such as the voice of women and children in the forest at night, is fatal. Not so however the singing of fairies which is a good sign. To yawn (Koliera) in battle is a sign of cowardice. More reasonable is the belief that it is unlucky to allow traces of food to remain on the war path. The cry of the ruru (owl) heard near the junction of two tracks was a sign that the village must be deserted and refuge taken in the forest. The owl was being heard every hour, but the Maori ear was attuned to recognise its voice from that of an enemy’s.

When the Chief Pukeko of Ohaua dreamed that Te Onewa Taki bit his nose when saluting him Maori fashion, he knew there was trouble coming. Thus forearmed, he met Onewa who came on a friendly visit, and killed him and his party without a pang. Another method of divination was by fire. When the Arawa column was leaving Ruatahuna after making peace following their defeat, the Priest, Hape, lit a sacred fire. The smoke rolled across their proposed trail, the Priest said ‘Ko te riri kei mua,” war is before us —and it was so. In desperate straits, human sacrifice was made, a Chief would even offer his own son.

Just prior to his untimely death, Els J don Best, who thought he might live to be a hundred, a,, hope in which many of us joined, was about to elucidate the logic of some Maori beliefs which appeared to us as mere superstitions.