LIFE IN A MAORI KAINGA.

New Zealand Graphic, Volume XI, Issue 34, 26 August 1893, Page 124

LIFE IN A MAORI KAINGA.

By

FRANK MATHEWS.

(CONTIXUED FROM LAST ISSUE). <• - HE Maoris now bury their dead ■fr' If ’ in the same manner as the x»~, I I pakeha, but formerly the grave A was dug in the house of the ) / ' M . k/ deceased. In it the body was <7 J ~ b seated, the limbs being re- ' ft' r' tained in position by bandi' ages. The body was arrayed ”in fine mats and decked with r" 7. STSSp’fr- L- greenstone and other orna- | ~J- t ments. The grave was covered with planks and a little soil. ' personal property of a chief with him. In other parts the body was enclosed in a’box formed by two lengths of an old canoe, in which it was seated on a frame to allow the flesh to drop off. After a time the bones were scraped, painted with red ochre and oil, then wrapped in a fine mat and hung up in a basket on a sacred tree in the wahi tapu, or sacred groves, or to the ridge pole of the family dwelling house.

The house in which a body was buried was left, and the door fastened and painted with red ochre, to show it was made tapu, and some thought that the spirit ascended to the Heaven of the Hods ; others that it descended to Reinga (Hades) ; others that they did not leave the earth, but remained in the wahi tapu. Belief varied with different tribes. These wahi tapu are still looked on with superstitious dread, as the spirits are thought occasionally to wander from them, causing sickness, etc. It was thought very dangerous for any but tohunga to enter such places, or the houses of the dead. There were many deserted whaics of this description in the kainga, though now they had both a Catholic and Protestant cemetery, and the custom was abandoned. The entrance to Reinga is said to be at the extreme end of the North Cape, Ncrth Island. The spirits of the departed go there, and jump from thence into the water, through which they enter Reinga. Old Rita was said to be able to converse with the de-

parted spirits, and also to have the power of makutu, is, the evil eye, witchcraft, etc. Te Maroa firmly believed this, and said he had been present when she had converse! with the dead. I wanted very much to witness a sample of her power in this respect, but Maroa was very unwilling to enable me to do so. However, as I often asked him, he said that some time, if either of us had any money, he would take me there, but he dared not go without a hakari (a present) as he feared to offend her, and she knew the value of pakeha money too well to be content with food or mats as were formerly presented. If offended she might put the makutu on us, that is, a spell of witchcraft, as she had done others ; that she had done this to others who displeased her, causing them to fall down as in a fit, or to become stupid and unconscious for days ; in fact, that he believed nothing but the dread of vengeance from their relatives prevented her killing them.

Some time after Maroa sold a horse at the township, so being in funds, he reserved a part for this purpose instead of spending it in drinking with the others, and one evening we went to old Rita’s whare. It was a low-roofed hut, standing not far from a deserted wahi tapu, at the back of

the kainga. The door was so low we had to crawl in. The old woman was seated by a lire in the middle of the floor, plaiting cerements for the dead by the light of totara bark which she threw on occasionally. She had a short, black pipe in her mouth, and appeared very old ; her hair was white, and her face like that of a skeleton covered with parchment, but her eyes vere very bright and piercing, as I could see when she replenished the fire, contrary to those of Maori women generally, which have a dusky, subdued light. She glanced up, and then continued her work taking no notice of us. After sitting in respectful silence for a time, Maroa told her our errand, but she took no notice till he produced a handful of silver. This charm, powerful as the tapu, roused her, and she said that his wish should be granted, but she objected to the pakeha being present as his people knew nothing, and only ridiculed the mysteries they did not understand. I did not want to be disappointed, so offered her a silver-mounted meerschaum

pipe with amber mouthpiece, which I had in a case (as I had no money), and at length she consented to do what was require!. She asked Maroa whom she was to converse with, and he said Apera Maroa (a brother who was dead), so she directed us to seat ourselves on a mat near the door and not to speak. She then withdrew to the other end of the whare, and wrapping herself in a large mat which enveloped her completely, commenced to intone a karakia, rocking as she did so from side to side. After a time she rose, and, stooping towards the earth, called • Apera Maroa ! kite haerimi! (Apera Maroa, come hither).’ She then appeared to listen, but hearing nothing, resumed her incantations. Again she rose, and stooping, commenced persistently calling on the spirit of Apera, and saying short karakia. Working herself into a sort of frenzy, at length she held up her hand, exclaiming, ‘Ki te wakaronga korua (Listen, both of you).’ A low murmuring appeared to proceed from the depths below, which became louder, till a guttural voice could be distinguished coming up as it were, out of the earth. I could not hear what was said, being rather deaf, but could distinguish an articulate speaking, apparently from below. I looked at Te Maroa, he was sitting with bowed bead, and seemed much agitated. Afrer a time Rita ceased to converse with the spirit, and commenced karakia, waving to us to begone.

When we got outside I asked Maroa if it was his brother’s spirit that the old wahine conversed with. He said there could be no doubt of it as the spirit seemed acquainted with his family and their affairs. ‘ Why did you not tell her to ask him questions about things you would like to know ?’ I

inquired. • Because she told us not to speak,’ said Maroa 1 otherwise I would. I was afraid of offending her.’ ‘Was it the sound of your brother’s voice ?’ I inquired. •No but of course one can’t expect a spirit to speak with the same voice as a live man.’ I did not say any more as I did not wish to offend him by trying to throw doubt on this seance, after he had been good enough to take me there, but I have no doubt the woman was a ventriloquist. There is nothing supernatural about ventriloquism. It may be acquired by anyone, but some are better able to do so,owing to a peculiarconformation of thepharynx,epiglottis, etc. The first thing is to acquire the habit of articulating with thetongue, palate,and throat, without moving thejawsor muscles of the face. To do this,place a bit of leather or something between the teeth, so as to keep the mouth slightly open when the teeth are closed on it. Then practise before a looking-glass, for it is so natural to move the parts referred to when speaking that it is done unconsciously. Try the

vowels first, then the words of two syllables, and so on. The non movement of the facial muscles takes all expression from the face, which assists the deception. Practice will enable you to do this. When you have got so tar, throwing the voice is the next thing to be acquired. The voice sounds to the ventriloquist, as it always does, as if coming from himself, but by closing the mouth, placing the tongue in different positions, speaking in guttural or falsetto keys different effects are produced to the audience. You require some one to train you for this, by telling you what effect

each action has on the sound of tbe voice, which you cannot perceive yourself. When a novice tries it for the first time in public, the throat should be covered, that its action may not be perceived. A small looking glass held in a book, or placed in some convenient position will enable you to regulate your features, and it is a good plan to have a confederate in the company to make a sign if you are unconsciously moving your features. Of course it takes considerable practice to acquire the necessary confidence. Keep as far away from your audience as you can. The nearer they are the more likely are they to perceive that tbe voice is coming from you, but in many cases the face is hidden, as when talking up a chimney, or pretending to speak to someone below the ground. This assists the deception. As for makutu, or witchcraft, that is a different thing. Throughout all nationsfrom the earliest ages there have been beings possessed of what were termed occult powers. These were formerly called witches, wizards, necromancers, etc. They are now termed mesmerists or animal magnetists, and their mediums clairvoyants. The power has been in a measure deprived of its dark and terrifying surroundings and the mysterious influence has become a science, of which its disciples are as yet only on the confines. The mysterious sympathy between the physical and spiritual world is now generally known, but little understood. ‘ Thou shalt not suffer a witch to live,’ no doubt referred to beings of this sort, who, having such a power, used it as an instrument of terror and evil. The ancient Egyptians understood this art, as bas-reliefs brought from Nineveh demonstrate, delineating priests engaged in mesmerising patients. The American Indian wizards, or medicine men, were acquainted with it. In Hiawatha’s lamentations, where through giief at the loss of his friend Chibiabos, he falls into a stupor, the following passages occur : Then the medicine men, the Medas, The magicians, the Wabenos, And the Jossakceds. the prophets. Came to visit Hiawatha. Their karakia or incantation was as follows : I myself, myself behold me, ’Tis the great Grey Kagle talking. The loud-speaking thunder helps me, All the unseen spirits help mo. I can hear their voices calling. All around the sky I hear them, I can blow you strong, my brother, I can heal you, Hiawatha. Lonofki.low. Traditions drawn chiefly from the various and valuable writings of Mr Schoolcraft’s preface to ‘Hiawatha.’ (See Longfellow's ’ Hiawat ha.’) Hiawatha is a collection of Indian legends and traditions rendered into blank verse, collected from ethnological works, treating on the origin, history, and customs of the Indians, and is therefore true to the subject treated on, and not fictitious. • I can blow you strong, my brother.’ The charlatans said Celsus performed extraordinary cures by the mere supposition of hands, and cured patients by blotving (quotations from the works of James Coates, Ph.D., F. A.S.). Modern mesmerists recover patients from mesmeric sleep in this way,

and often resort to it for the cure of disease local and otherwise. U nder the name of makutu mesmeric influence is known throughout the South Sea Islands, and who can tell bow great may have been the magnetic power of some individuals of the sorcerers, necromancers, and wizards of half savage races in remote ages, or what secrets they may have known which are lost to modern science? I was always of the opinion that those fabulous stories of mag and necromancers, who were said to have the power of rendering themselves invisible or changing themselves into beasts, had more truth in them than is generally supposed ; that they magnetised onlookers with their subtle influence and made them see or not see what they wished. The East has ever been the cradle of the most abetruse sciences—astrology, astronomy, alchemy, chemistry, mathematics, and more especially of magnetic science. The Greeks derived most of their customs from India and Egypt. . . The first Greek physicians for the cure of their patients used certain magic processes which can only be compared to the manipulations of the modern mesmerist (quotation from J. Coates, Ph. D., etc.), and Indian jugglers, a certain caste of them at least, have great power in this way. There is a caste who perform what is called the flower trick, that is, they cause flowers or a shrub to grow from the ground to the height of a foot or so in a short time, and that this is really done by what was at one time known as glamour or delusion the following story tends to show. I met with it, I think, in the Christchurch Weekly Press, New Zealand.

Two gentlemen were travelling in India. One of them bad a photographic camera (instantaneous process). One day they witnessed a fakir perform the flower trick ; one stood with the company of onlookers, the other photographed the group. The fakir spread- a carpet on the ground and then commenced his incantations. Presently something began to rise under the centre of the carpet, which being then withdrawn by an attendant disclosed a small flowering shrub, which gradually rose to a height of about two feet. After this the fakir drew from beneath his robe a ball of string which he tossed high in the air, holding the end o* the string in his hand. When they cast down their eyes

from looking at the flight of the ball a little boy, not previously seen, was standing at the fakir’s knee. This boy commenced to climb the string till at last he unaccountably got out of sight, which ended the performance. The fakir rolled up his carpet, received backsheesh, and went away, leaving them much mystified. All the while the camera was depicting the scene ; on the picture taken was the fakir and his audience or onlookers, but no tree was there and no boy ascending the string. If the story is true, that it was an illusion is obvious. (To be continued.)

the more civilised by grating the root and mixing it with pure water. A young girl usually prepares it, while the guests of the occasion sit in a circle of which she is the central figure. A large bowl with four legs is brought in and placed before her, with a grater, a quantity of the roots, and a wisp of some fibre which looks like manilia. When the roots are grated into the bowl and water poured over, the mixture is stirred with the wisp a number of times.

This strains the suitace. The drink, finally ready, is then handed to the people present according to rank or age, the girl filling the cup in turn by wringing the beverage from the wisp, each guest draining it to the dregs, and clapping his hands as he receives it. The liquid resembles thin skim milk, and tastes like a weak concoction of cornstarch and paregoric. It is said to be not intoxicating, but somewhat exhilarating in its effects when taken in large quantities.

The great majority of women wear nothing above the waist, ami nothing below the knees. A few, perhaps from deference to foreigners’ prejudice, perhaps through vanity, attempt waists, but it is such a recent innovation that no well defined fashion has been established, each aspirant to ‘better things ’ in the way of clothing following her own fancy or that of her particular ‘ set.’ As a result, there

are many • styles,’ and I fear all would not find favour in the eyes of the average Americaine, but here one soon ceases to notice that they are outre, and the wearers attract attention only when in European clothes, which they neither know how to make nor to wear, and in which they appear conscious and uncomfortable. The most pleasing, perhaps because the most simple, garment for upper wear, is a straight strip of thin material with a hole cut in the centre

for the head, the ends banging down over the bust and back. From this the garments vary through diverse stages of waists and chemise. The women are tattooed also, but in a more merciful manner than the men ; that is, there is not so much of it, only small figures some distance apart. Many, both men and women, have their names tattooed on the forearm, the letters being the same as ours. +

THE CUSTOM OF PUTTING LIME ON THE HAlli is not so common among the women, but many do it. We learn that the change in colour is only incidental, the object being cleanliness and to avoid an operation so often witnessed amongst the poorer classes in Europe and in the tropics. Cocoanutoil is freely used both upon the hair and body, and the odour of it pervades the air. The people

bathe a great deal and seem generally to be cleanly. A favourite bathing pool is called ‘ sliding rock,’ about four miles from the town. It is a beautiful spot, but the principal feature of the place is a cascade and an incline rock upon which the bathers slide about forty feet into the pool below. I have remarked that the Samoans are an extremely idle people, but I have seen women making mats, fish-nets and tapa —tapa is a material made from the mul-

berry tree, and is used among the natives for curtains and screens as well as a covering.—The process of manufacture is most interesting. First the bark is stripped from the mulberry stick about four feet long and not more than an inch around at its large end ; the outer skin is then scraped off—the women during this operation sitting in the water. The implements are a fiat board to rest it upon, and a shell something like a clam. In scraping the bark gains about three times in width, and become perfectly white. The next stage is the beating. Four of the scraped pieces are folded together and beaten with a long mallet until they become quite thin and fully thirty times as wide as before. The pounding or beating is done on a smooth log, and the mallet is grooved on its sides. These last pieces are then spread upon the ground to dry, after which they are packed away in bales, to be finished at leisure. The final fabric is made after patching up the small holes, by putting the pieces together in layers, using arrow-root for glue, and beating until all becomes apparently one smooth surface. The colours used for decorating are made or manufactured from roots, berries and clays, and laid on partly by hand and partly by stencil. It is all scented with cocoanut oil, and when asked the reason for that the reply was, ‘to make it smell pood.’ •De gustibus non disputandum.’ In each hut we visited we were made welcome and treated with great hospitality. The best mat was spread on the floor for us to sit upon, and such refreshment as the family afforded offered to us—cocoanut water, oranges and bread fruit. Conversation was usually rather difficult, as few natives speak English and we knew little of their language; but we smiled at each other, and by means of signs and nods managed to exchange ideas after a fashion. Walking through a clearing in the woods where some Englishmen were playing cricket, we passed through the town proper and made our way straight back toward the mountains through COCOANUT AND ORANGE GROVES, BANANA FIELDS AND TARO PATCHES. The taro leaf is very handsome and the fields beautiful. The leaf grows to an immense size and in colour is a very rich green. The tree fern is very striking in its luxuriant e, and grows to a height of thirty feet with leaves at least twenty feet long. One can scarcely imagine without seeing it how delicate, graceful and lovely is the effect. Among the natives we have met is a man who is called John Adams. He speaks English well, and was nicknamed for the United States ship Adams, when she visited Samoa years ago, being at that time called the John Adams. We spent a very pleasant as well as profitable hour with this man a few days since. Being, of course, thoroughly familiar with Samoan customs he gave us much interesting information, and showed us some of the finer ami more valuable native mats. Until within late years these mats were the money of Samoa, ami one of them would pay for fifty acres of good land. It required three years for a woman to make one, and they are regarded in the family here much the same as plate and jewels in the old English families. Each one has

its pedigree, and when it changes hands its history goes with it. John Adams remembers the arrival of the first missionary, and told us at length of the changes which have taken place on the island since they came. The natives now are strict observers of the Sabbath, and on Sunday everything is as quiet as a New Zealand village, the natives refusing to sell anything or even exhibit their wares.* The Protestant services here are conducted by the English missionaries, who are, I believe, Wesleyans. When the church bells ring all the natives Hock to church, so that during the hours of service a village seems deserted. The singing is congregational, and every man, woman, and child knows all the hymns (they have a regular printed hymn-book), and all join in the singing. They are fond of refrains, and different sets of voices sometimes take different or independent tnnes, which forebodes disaster to an unaccustomed ear, but they all end together, and in perfect harmony. Some of the Sunday clothes are even more surprising than the music. All their finery is worn to church, but on their way home, as the congregation disperses, many of the women undress or take off their good clothes, so that by the time they arrive at their huts they are in native costume. Every Samoan can read, and it is wonderful how familiar they are with the Bible, and how rapidly they can find any quotation you may give them from the Scriptures. Formerly a man could put away his wife whenever he chose, or have as many as he chose, but there has been an improvement in that respect, also due to the influence of the missionaries.

The lengthening of the afternoon shadows warned us it was time to take our departure, and we returned to Apia. We reached our destination in all the splendour of a tropical moon. The night was exquisitely lovely, the air, heavy with its beauty, touched with lingering breath tall palm trees, whose long and stately leaves bent with swaying motion to the music of the waves. Near the landing on the green were about fifty girls and boys singing, romping, and playing, much as children do at Home. As we landed they came running toward us, and in childish glee bade us welcome to their shores, and following a short distance as we passed down the street, left us with a merry chorus of to fas (good bye).

tTheir language has been reduced to a written one by the missionaries. and they now have Bibles and books translated into their own tongue. ’Their date is one day ahead of America’s, as they use the East longitude. It should be the same date as the United States, but the 180th meridian is only seventy-five miles east, and whoever established the days of the week here came from the east and neglected to drop a day in crossing the meridian.