1840 - Polack, J. S. Manners and Customs of the New Zealanders [Vol. I.] [Capper reprint, 1976] - Chapter XXIV

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CHAPTER XXIV.

THE native necromancers generally perform their unhallowed rites in the vicinity of the cemetery. We often witnessed those farces. One of the first we chanced to behold was by accident. On arriving at the place, we discovered a venerable magician surrounded by a half-dozen of his tribe, entirely in nudity. It was eagerly demanded if we had partaken of food, (as fasting is a necessary accompaniment,) and much to their gratification, our reply was given in the negative. They insisted on our returning to the village, as the rites they were about to perform would not admit of any person present but those of the priesthood.

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We expressed willingness to do so, but bade them remember, we could not curb the irritability of our appetite, which was not to be trifled with when the temptation of eatables was placed in its way. This induced a permission for our stay, as it was sagely argued that a European could not disconcert the ceremony by his presence. On the ground they had fixed about twenty sticks in two opposite rows, representing their people and those of the enemy, each stick stood for a tribe, on the top of each a small pebble was placed, and the event of the war was to be determined by whichever pebble fell first to the ground. At another time, while on our travels in the interior, a similar mummery was attempted to be palmed on us, which had we not interfered would probably have retarded our proceeding early, which was at the period of the utmost importance. A similar exhibition of sticks and stones took place, our representative having a wisp of bulrush (raupo ) attached as a distinction, without a difference. The pebbles placed on top of each were to have remained an hour, and if none of them fell to the ground, our journey was to be propitious, but whichever stone fell, death, in some shape, was to be the lot of the hapless person represented. Perceiving that arguing the point was out of the question, as such a method with the natives would be only encouraging obstinacy, we cautioned them on the result, that no Euro-

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peans would visit their district, if thus subjected to the most silly of annoyances; but if they would reject such follies we would present them (for their pains) with a modicum of tobacco each. This offer was of too tempting a nature to resist, this narcotic being the ne plus ultra of vegetable gratifications in the shape of smoking, accordingly the stones were carefully taken down, and the sticks uplifted and thrown into the adjacent bush. Soon after our companions rushed to the spot, with anxiety and eager expectations depicted on their faces, each desirous to know the effects that the incantation would produce. These simple souls were fully persuaded that the result predicted would certainly ensue. With the warmth that distinguishes this hasty people, each (with a volubility that wholly put the ariolists beside themselves) demanded to know what their ultimate fate would be. At last the principal of the Augurs with a gravity worthy of a Druid celebrating a sacrifice, gave each so satisfactory an answer, that the utmost hilarity prevailed. The words of the old magician and his conclave were implicitly believed, and we congratulated ourselves on the effects which the tobacco had produced in this instance. 1 Fire is often made use of for the pur-

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poses of incantation, any stick taken for this purpose from the hearth, the wood or embers, can never be made use of for any other purpose; it becomes tapued or sacred to the purposes of necromancy. To make use of any such fire-wood would bring down on the head of the transgressor condign punishment for his impiety.

The priests are supposed to be enabled to discover (with an acumen that would rival Mr. Murphy,) the future weather by similar prognostics.

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With the subtlety of the profession in all countries, they become well acquainted with natural causes, and are able to make pretty shrewd guesses at the approaching weather. But should the priest be mistaken, nature is absolutely taxed, for misleading the priest, instead of the native enchanter being roundly rated for his inconsistency. These soothsayings do much hurt in the country, as the natives are kept back from that free wholesome habit of thinking for themselves, as would, if indulged in, prove the fallacy of trusting in follies, unworthy of an infant in Europe.

In illness a priest is invariably called in, as they unite in their person the respective offices of physician, apothecary, soothsayer, magician, conjuror, priest, legislator, and barber-chirurgeon, and when united with chieftainship, both judge, counsel for plaintiff and defendant, foreman and jury. On appearing before the sick man, instead of feeling the pulse, observing the tongue, or general appearance of the im-patient, the doctor requests to know, from whose pipe he smoked last, if he put on the garment of any other person, if he lay in the hut of an enemy, or lifted up the ax or any other weapon, of any evil wisher. If he fails to discover any such consequences, he then boldly says that the Atua has decidedly entered his body, where, probably delighted with his quarters, he is sure to remain until he (the doctor) exorcises him. On this a fee (baskets of potatoes,

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corn, kumeras, or a pig) is promised, on which the astrologer commences an exorcism to eject the atua , instead of a medicinal dose. Should the patient recover, the doctor takes credit to himself that he has ejected his godship, and will not hesitate to assert that he discovered the rascal leaving the mouth, nostrils, or ears, of the sick man in the shape of a lizard, (ruatara ) or some such animal. Casting nativities is often performed by the astrologers, and in this case, a good fee is expected. Trial by ordeal is also made use of, after the usual fallacious manner of their divination, and as destiny is fully relied on, the result equally falls on the innocent as guilty. Scapegoats are also supposed to bear away sins and peccadilloes, and a fish or vegetable, bearing the curses of the priests is cast into the sea, or interred in a wai tapu .

The charms made use of by the natives, are generally the teeth of their enemies, which they hang pendent from the ears, or a bundle of hair, which they place on the branch of a tree in a cemetery. Locks of hair are often interchanged between persons of both sexes, as charms or memorials of ardent love. Anodynes for the cure of diseases as practised by other nations are unknown among the New Zealanders.

Great consideration is paid to dreams, and much amusement is derived by the natives, when sitting in circles and communicating the subjects they

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may have dreamt. At such meetings each person gives his interpretation as may best suit his ideas on the subject in discussion. During or previous to war the old sages are continually dozing and dreaming, and a new edition is presented in all shapes and sizes. Much depends upon dreams, 2 should a series of them chance to be decidedly inauspicious, no public work, whether planting, fishing, or war, is undertaken, but should the contrary be the case, fresh vigour nerves the warrior to the fight, and the generality of the people to their intended occupations. The vagaries of old ladies come greatly into play during the absence of the chiefs and their friends at war, scarcely a nap is taken, but the sleeper when awaking makes an awful shake of the head, and though there is

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nothing in it , yet it becomes of great import to the younger villagers. Visions are fully credited, and belief in images of forms, shapes, and appearances.

They also firmly believe in ghosts that haunt their tombs, in consequence of which, the native would be accounted a hardy being, that would pass a cemetery alone after nightfall. A Cock-lane ghost-story would be received with the most intense avidity, at the same time it would shake the nation into fits.

One chief who had been dead some time, appeared suddenly to his tribe, this was regarded as peculiar ingratitude on his part, as every requisite ceremony had been performed at his interment; his wives had affectionately immolated themselves, and a number of slaves had been respectfully murdered to attend him in the world of spirits, yet it would appear he was unsatisfied. After long submitting to the annoyance of this intruder, whose present company had never been requested, a priest had the boldness to summon sufficient resolution to address the shape, who replied with much naivete that he was dreadfully stinted in his celestial rations, and begged the further sacrifice of a pig, and he would no longer trouble his good people, accordingly the sacrifice was performed, the pig was placed in the cemetery, and the same night it disappeared. This plausible story was narrated to us by some natives, with full belief that they were relating an indisputable fact.

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Implicit belief is also given to omens, and the most trifling matters intervening, will put an end to the most serious consultations of an assembly; simple as the cause may be, it becomes oracular among the natives. An owl to hoot during a speech is termed an evil omen, a rotten branch to fall from a tree, though it can readily be traced to decay and the wind, is of bad import, as is also the appearance of a bat or owl at the birth of a child, or even a cry to emanate from them, though hid among the bushes. 3 On consulting about war, for a hawk to pounce on a fish is good, but should he afterwards drop the finny prey, mis-

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haps are suspected to ensue. For a warrior to stumble on entering the enemy's country. 4 Slavery or his death will ensue, but should he discover any food, fruit, or any article, however trivial, but which can be of any service, success will crown his exploits.

This subject could be continued ad-infinitum , but it is presumed the above samples of the national wisdom resembling the provincial prejudices of far more civilized nations will be sufficient.

The abstruse doctrine of second sight is also adhered to. Many relations were made to us, one of which will suffice to show the implicit belief of the people on the subject; a native chief of minor grade accompanied his comrades to a war, which had been carried on some months with the tribes distant about eight miles from his village. After an absence of several weeks, his wife was astonished by the sudden appearance of her husband, who entered the house she resided in, and sat mute by the hearth. After satisfying herself that she saw his fetch or his wraith , she rushed forth to summon witnesses of the fact, but on her return, the shade had vanished. As no messenger brought tidings of the war, the disconsolate wife (alias

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widow) re-married, having been wooed and won within a month after which, the husband returned one fine morning "sound as a roach," on which the wife after sundry screams, tears, and protestations, was taken back by the "returned sound and in good condition." The lady escaped punishment, as it was supposed some evil atua had purposely deceived her, like Eve of old, "and she did eat," &c.

The pseudo-doctrine of the evil eye is fully depended upon. They suppose that evil wishes conveyed with the eye can cause death to a child, or sickness leading to decay to an adult. 5 Confused ideas are entertained of the existence of Giants, Dwarfs, &c., dwelling in deep forests or submarine caves, also of enormous birds, that play the part of the Ogres, who catch the natives "to grind their bones and make them bread," as was formerly fancied in Europe.