The demeanour of most of the New Zealand priests is something so entirely different from that observed by the ministers of religion in civilized countries that it is not surprising Rutherford should have failed to recognise them as belonging to that order.

Thus, we read of a priest who speaks of having killed, not by enchantment, but in the usual way, with his own hands, both a woman who had gone on board a ship contrary to his orders, and a man who had stolen some potatoes.

Another is mentioned as having one day introduced himself into the house of Mr. Williams, one of the missionaries, by springing over the fence, and then, when his rude conduct was reproved, stripping himself to fight with that gentleman. The same personage, who bore the venerable name of Towee Taboo,[BV] or Holy Towee, a short time after attempted to break Mr. Williams's door to pieces with a long pole; and when he could not accomplish that object, effected his entrance by leaping over the fence as before. What he now wanted, he said, was hootoo,[BW] or payment, for a hurt which he had given his foot in performing this exploit on the former occasion. When this strange demand was refused, he attempted to set the house on fire; and having collected a mob of his friends, would certainly have done so, had not another party of the natives come to the a.s.sistance of Mr. Williams and his family.

But one of the most remarkable among this order of men seems to be Tamanhena[BX], the priest of the head of the Shukehanga, who is believed to have absolute command over the winds and waves. Marsden met with this dignitary on his second visit to New Zealand; and found that, in addition to being a priest, he was in the habit of acting as a pilot, a profession with which the other suited very well, as by virtue of his sacred character he had the power of keeping the winds and waves quiet whenever he chose to put to sea.

Accordingly, Marsden went out with him in a canoe to examine the entrance of the river; Tamanhena a.s.suring him, though it blew very fresh, that he would soon make both the wind and the waves fall.

"We were no sooner in the canoe," continues Marsden, "than the priest began to exert all his powers to still the G.o.ds, the winds, and the waves. He spake in an angry and commanding tone. However, I did not perceive either the winds or waves yield to his authority; and when we reached the head, I requested to go on sh.o.r.e."

Tamanhena wished very much to learn to pray like the Europeans, and said he should willingly give a farm to any missionary who would come to reside near him. He also promised that he would let Marsden hear his G.o.d speak to him; but when they got to the place where the conference was to be held, he discovered that the G.o.d was not there. Marsden, however, found him remarkably well informed on all subjects relating to his country and religion, and thought him, upon the whole, a very sensible man, making allowance for his theological opinions.

Cruise has, however, detailed some particulars of this venerable personage, whom he also met with a few months after Marsden had seen him, which grievously detract from his character for sanct.i.ty. He made the voyage with them in the "Dromedary" from the Bay of Islands to the mouth of the Shukehanga, but announced his intention of leaving them the day after their arrival.

"During his stay in the ship," says Cruise, "there certainly was nothing of a very sacred character about him; he was by far the wildest of his companions; and, unfortunately, on the morning fixed for his departure, a soldier having missed his jacket, there was so great a suspicion of the pilot's honesty, that the sentinel at the gangway took the liberty of lifting up his mat, as he prepared to go down the side, and discovered the stolen property under it.

"The jacket was of course taken from him; and as the only excuse he had to offer for his misconduct was that he had lost a shirt that had been given to him, and that he considered himself authorised to get remuneration in any way he could, he was dismissed without those presents which were given to the others. We were glad to see that his countrymen seemed to notice his conduct in the strongest terms of disapprobation; and the next day, when they were about to leave us, they seemed so determined to put him to death that they were requested not to do so, but to consider his having lost his presents, and his being forbidden ever to come near the ship, a sufficient punishment for his offence."

It is very remarkable, that, whenever a child is born in New Zealand, it is the invariable practice to take it to the tohunga, or priest, who sprinkles it on the face with water, from a leaf which he holds in his hand. It is believed that the neglect of this ceremony would be attended with the most baneful consequences to the child.

Much reverence is felt among the New Zealanders for dreams; and it is believed that the favoured of heaven often receive in this way the communications of the G.o.ds. We need hardly remark how universal this superst.i.tion has been. The reader of Homer will recollect the

[Greek: kai gar t onar ek Dios estin]

of that poet, and the [Greek: oulos oneiros], or evil dream, which, in the second book of the Iliad, Jupiter sends down to Agamemnon, to lure him to give battle to the Trojans in the absence of Achilles.

We must refer to Lafitau's learned work on the savages of America for an account of the notions which prevail among them as to divination by dreams. Dillon tells us that he found no way so effectual of repressing the importunities of his New Zealand friends, in any case in which it was inconvenient to gratify them, as a.s.suring them he had dreamed that the favour they requested would turn out a misfortune to them. When some of them, for example, entreated that he would take them with him to India, he told them that he had dreamed that if they went to that country they would die there; and this at once put an end to their solicitations.

FOOTNOTES:

[Footnote BL: The Maoris and Hawaiians use the word "iwi" for a bone; the Samoans, Tahitians, and other islanders say "ivi."]

[Footnote BM: Probably Tupa.]

[Footnote BN: Probably Kaipara.]

[Footnote BO: Tara.]

[Footnote BP: Okita.]

[Footnote BQ: Tupi.]

[Footnote BR: Rangihoua, in the Bay of Islands.]

[Footnote BS: Kawa-kawa, in the same district.]

[Footnote BT: Te Morenga, a chief of the Bay of Islands.]

[Footnote BU: The maketu, which is correctly described here, was one of the most firmly established inst.i.tutions in New Zealand in old times.]

[Footnote BV: Tui Tapu.]

[Footnote BW: Utu. This is another great inst.i.tution amongst the ancient Maoris. It represents the principle of payment, an equivalent, a return, compensation, or satisfaction for injuries.]

[Footnote BX: Tamihana.]

CHAPTER XI.

For some time after his return from Cook Strait, Rutherford's life appears to have been unvaried by any incident of moment.

"At length," says he, "one day a messenger arrived from a neighbouring village, with the news that all the chiefs for miles round were about to set out, in three days, for a place called Kipara,[BY] near the source of the river Thames, and distant about two hundred miles from our village. The messenger brought also a request from the other chiefs to Aimy to join them along with his warriors; and he replied that he would meet them at Kipara at the time appointed. We understood that we were to be opposed at Kipara by a number of chiefs from the Bay of Islands and the river Thames, according to an appointment which had been made with the chiefs in our neighbourhood.

"Accordingly, everything was got ready for our journey as quickly as possible; and the women were immediately set to work to make a great number of new baskets, in which to carry our provisions. It is the custom for every person going on such an expedition to find his own arms and ammunition, as also provisions, and slaves to carry them. On the other hand, every family plunder for themselves, and give only what they think proper to the chief. The slaves are not required to fight, though they often run to the a.s.sistance of their masters while engaged.

"When the day was come for our departure, I started along with the rest, being armed with my mery, a brace of pistols, and a double-barrelled fowling-piece, and having also with me some powder and ball, and a great quant.i.ty of duck-shot, which I took for the purpose of killing game on our journey.

"I was accompanied by my wife Epecka, who carried three new mats to be a bed for us, which had been made by Eshou during my absence at Taranake.

"The warriors and slaves, whom we took with us, amounted in all to about five hundred; but the slaves, as they got rid of the provisions they carried, were sent home again, as we had no further use for them. While on our journey, if we came to a friendly village at night, we slept there; but, if not, we encamped in the woods. When the provisions we had brought with us were all consumed, we were compelled to plunder wherever we could find anything. Our journey, being made during the rainy season, was more than usually fatiguing. We were five weeks in reaching Kipara, where we found about eleven hundred more natives encamped by the side of a river. On our arrival, huts were immediately constructed for our party, and one was allotted to me and my wife. We had also two female slaves allowed us for the purpose of digging fern-root, gathering c.o.c.kles, and catching fish, which articles were our only provisions while we remained here; unless now and then, when I went to the woods, and shot a few wood-pigeons or a wild pig."

A party of New Zealanders thus wandering through their country, with all the inconveniences attending the movement of large bodies of men, but without the combinations of foresight which are necessary for the safety of an army, or the management of supplies, must be occasionally exposed to great privations.

Their island, however, it would seem from Rutherford's narrative, abundantly supplied them with provisions, and their slaves were at hand to perform the office of cooks. Their method of procuring fire for culinary purposes and warmth is curious; and we may as well mention it somewhat fully here, before we proceed to the more busy parts of Rutherford's narrative.

When Nicholas was in New Zealand, he had an opportunity of seeing the process usually resorted to. "The place where we landed," says he, speaking of an excursion which he made with Marsden, and some of the chiefs, to a place a short distance from the Missionary Settlement, "was a small plantation of potatoes belonging to Shungie, and here our party intended to prepare their refreshments, seating themselves, along the ground for the purpose. Fire, however, was wanting; and to procure it, Shungie took my fowling-piece, and, stopping up the touch-hole, he put a small piece of linen into the pan, and endeavoured to excite a spark.

But this expedient proved unsuccessful, as the lock had got rusted and would not go off; he then got some dry gra.s.s and a piece of rotten wood, and turning a small stick rapidly between his hands, in the same manner as we mill chocolate, the friction caused the touchwood, in which the point of the stick was inserted, to take fire; while, wrapping it up in the dry gra.s.s, and shaking it backward and forward, he very soon produced a flame, which he communicated to some dry sticks, and other fuel that our party had collected."

This was not, however, any sudden device of Shungie's, but merely the contrivance in general use in such emergencies among his countrymen.

"We have mentioned two New Zealanders, who are at present in this country, and have recently been exhibiting the dances and other customs of their native land, in several of our provincial towns. Among other things which they show is this method of kindling fire, and we extract from the letter of a correspondent who saw them at Birmingham, the following account of this part of their performance:--'A small board of well-dried pine was laid upon the floor, and the younger New Zealander took in his hand a wedge about nine inches long, and of the same material; then rubbing with this upon the board, in a direction parallel to the grain, he made a groove, about a quarter of an inch deep and six or seven inches long. The friction, of course, produced a quant.i.ty of what, had it been produced by another means, would have been called sawdust; and this he collected at the end of the groove farthest from that part of the board on which he was kneeling. He then continued his operation; and in a short time the wood began to smoke, the sides of the groove becoming completely charred. On this he stopped and gathered the tinder over that part of the groove which appeared to be most strongly heated. After a few moments, it became manifest that the sawdust or tinder was ignited; and a gentle application of the breath now drew forth a flame which rose to the height of several inches. This experiment did not always succeed the first time; whenever it was repeated, whether after failure or success, the operator took a new wedge and formed a new groove, and it was stated that this was absolutely necessary. The process was evidently one of very great labour; at the conclusion of it, the operator was steaming with perspiration, and his elder countryman stated that his own strength was unequal to the feat.'"

[Ill.u.s.tration: _Tourist Dept. Photo._

Greenstone axes, with carved wooden handles, and ornamented with dogs'

hair and birds' feathers.]

This method of procuring fire has, in fact, been in use from the most ancient times, and in all parts of the world. It was, as Lafitau remarks, the very method which was prescribed for rekindling the vestal fire at Rome, when it was accidentally extinguished. This writer describes it as in use also among several tribes of the Indians of South America. Among them, however, it is somewhat more artificially managed than it appears to be among the New Zealanders, inasmuch as their practice is first to make a hole in the wood with the tooth of the acouti, and then to insert in this an instrument resembling a wimble, by the rapid revolution of which the wood is set on fire.

The Baron Alexander de Humboldt gives a similar account of the manner in which the operation appears to have been performed among the ancient Mexicans, who adopted this method of rekindling their fires, on their general extinction at the end of every cycle of fifty-two years.

In a letter which Humboldt has printed at the conclusion of his work, from M. Visconti, it is remarked that we find mention made of this contrivance both in Homer's "Hymn to Mercury," and in the "Argonautics"

of Apollonius Rhodius. The scholiast of the latter gives a description of the process, which exactly answers to the Mexican delineation.