Te Rou, or, The Maori at Home
Chapter II. News of the Murders at Otu Pah, and Council of Revenge
Chapter II. News of the Murders at Otu Pah, and Council of Revenge.
“What do young men know? I know that there will be a battle ere long; did you not see the star near the moon last night? And has it not been believed from time immemorial by those who must have known better than us of these times, and as the old proverb says, ‘A star to bite the moon is a prognostic of battle’? That there will be a fight or murder soon I am sure.” Thus said Kui, who was the speaker. “Hush! Was not that the war-cry I heard?”
The old woman—for old she was, and decrepit—held her breath, as her heart beat with fear, and her limbs quivered with agitation, when again was heard the death-tolling war-cry, “Whakariki! Whakariki!” The children and women of the pah gave a yell of fear, while the old and infirm crouched themselves into a sitting posture of despair. The young men and those who had been in battle sprang to their weapons of war, and formed in battle square.
page 11The chief Rou addressed them, and said: “Who the enemy may be I cannot tell; but this I do know: we are few in number, which I count a good omen. Last night I dreamt I was spearing pigeons, when a hawk came to take one off the tree; I threw a spear at him, and killed the thief. This speaks for us. Does not the proverb say, ‘A few as a war-party are sure to conquer’? Fear not! The stones of our ovens shall be slaked with the oil of their limbs, which are now so supple and step so firmly towards our pah. Be brave!” Thus saying, he put on a dogskin mat, tied a girdle round his waist, and stood in the centre of the pah, waiting the arrival of the man who had uttered the dreadful cry.
The women were crying to each other in low and plaintive songs composed by those who had, through war, been left widows; while the children sat crouching by their mothers, waiting with savage glee, mixed with an undefined fear, the solution of a dreaded something they had not seen; and the young men were actively employed in fastening the entrances to the pah. The cry came from a forest, and, echoing in the mountains, sounded with awful fulness on the ears of the listening inhabitants of the pah, sending through their hearts a thrill of fear, and a feeling as if death had already possession of them.
The pah was built on a plain of fern, and surrounded by mountains; a pebbly creek flowed by on the south side, on the margin of which it stood. The pah had been secured when one of a party of three, who had page 12 gone off in the middle of the day, arrived, and, standing on the other side of the brook, called to those in the pah to prepare for action. Then fording the creek, which took him up to the waist, with a fierce countenance, and out of breath, he stood in the middle of the pah near to Te Rou. Sticking the end of his spear in the ground, and bending forward, still holding it with both hands, he, in a voice quivering with rage and sorrow, yet low and mournful, chanted, while tears fell fast down his youthful cheeks:—
“Ask for the moon to rise,
For we have not risen yet.
Twice twelve moons have past
On their rage, and still
It fiercely burns on us.
Who should be our enemy,
Or who so strong to loose
The band that binds my
Spear in peace? High as
The rainbow's arch in heaven
Are the wrongs which they
Have done me. I will lead
You on; despair shall prompt
The act. They repeated twice
The deed, and twice the taunt
Repeat. Oh! that I could breathe
Out my rage, and wield
O'er them the power of this arm
As yet untaught in arts of war.”
Then straightening himself up, and pacing some twenty yards with his spear firmly clenched in his hand, he continued: “You all know that three of us left you this morning to amuse ourselves in the forest; and where think you the other two are? I stand alone page 13 —nor shall they ever sport with me again in the forest as we were wont to do. We went, and, after following the course of many a brook, and feasting on the eels we caught, we came at last to that rivulet which passes near the sacred hill on which our ancestors' bones now lie. We crossed its foot, and followed its windings, and found ourselves at last at Otu pah, where we were pressed to stay. The smoke of the hangi1 began to curl upward while I sat in the hut which shelters him who long has been our foe. We sat in stupid silence. Suddenly I heard a blow, as though a head were struck by a foe. I sprang to my feet. Thine only son, O Kui, lay silent as the earth on which he was stretched. I stood—I know not how—I stood over him, to guard the body from the foe. His kinsman, while struggling with a warrior of old, was soon even as thy son. I fled—say not in fear. I came to tell, and seek redress for thy children's death, which else had never been heard.”
He then went and rubbed noses with all the people in the pah, and by that time the wailing had become general, and sound of it was heard like a horrible din.
1 Native oven.
The old woman, having spent her strength in this sneering speech to her tribe, sat down quite exhausted. She commenced to cry in a low tone, hiding her head in a rough mat.
1 Obsidian.
Te Rou now rose, and, very slowly pacing a few yards, said, “The sun has set, nor will the moon rise over the top of Tamioha. This is not the time for taunting. Watch well the pah, and at intervals cry the pass-word, to let prowlers know it were not well for them to venture near; for the sons of Puhi never sleep soundly save when blood for blood has slaked revenge. Ere midnight has passed we can each say his word; but let not reckless youth be bold of speecc in the war council.”
The chiefs now assembled in the carved house which stood on one side of the pah, near the grave of Te Ipu, the father of one of the murdered youths. The house was forty feet long by twenty-eight wide, and about ten feet high; a verandah shaded the front; the eave-boards were carved from end to end; in the centre was the face of a man fully tattooed, and the tongue, which protruded, was as large as the rest of the face. page 16 The posts of the verandah were also carved. The sides were made by tying the swamp-reed1 side by side, giving it the appearance of being fluted. The door was a broad piece of wood sliding in a groove at the top and bottom; this was marked with red-ochre and the juice of the poporo2 in scroll. In the end of the house there was a small piece of board, similarly made and marked as the door, which was opened to let the heat of the fire out, there being no chimney. The sides of the interior were lined with reeds; the ends of the rafters were carved, the middle being covered with scrolls in red-ochre. The floor was covered with dry grass, over which were mats made of the flax leaf, split into shreds and plaited, on which each chief sat cross-legged, and wrapped in his mat. In the centre of the house there was a square hole lined with four flat stones, in which burnt the bark of the rimu,3 giving a fire which made no smoke. The flooring mats were scented with a sweet-smelling grass, named karetu.4
1 Arundo conspicua, called by the natives toetoe.
2 Solanum aviculare.
3 Dacrydium cupressinum, the “red pine” of the settlers.
4 Hierochloe redolens.
The young man who had escaped from Otu said, “Speak, fathers; if a child were to speak, he would say, that to let them kill without cause, and eat of us without our taking revenge, would but sharpen their appetite, and give them a contempt of our power; and we, before the birds have ceased to feed their young, shall feel the weight of their pride. I consent to pass the darkness of night in a canoe to tell the tale.”
1 Miro longipes, Buller's ‘N. Z. Birds,’ p. 119.
‘Urge on and strive, ye mighty in war;
Urge on, urge on.
Urge on, ye first in battle and strife;
Urge on, urge on.
The foremost in battle, in slaughter, in war,
May gain the steep bank of the gravelly creek.
Urge on, urge on,
That your fame may be heard in the land of your birth,
Then thus
Urge on, urge on.’
1 Long spear.
2 Ante, p. 7.
1 Feathers of the gannet.
1 The ceremony on the occasion of removal of bones. Amongst the Maories the dead bodies of persons of rank were not buried, but either hung in trees (as afterwards described) or placed in a sort of rude box till the flesh had decayed. Then the bones were taken out and scraped, and carried to the sacred burial-place of the tribe, generally caves, where they were finally deposited.
Te Rou's wife spoke, and said, “I will speak, since men are worse than those who never had sense. Idiots are not allowed to teach, because they are fools. Idiots are not allowed to speak in a council of war, because they have no sense; yet you are worse than idiots. Strike an idiot; will he not strike again? Which of you has not been hurt by the act of the Otu men? Would idiots talk thus, think you? No, they would ask no aid, but strike and dare the worst, and die like men. Were I young once more, I would rather be the wife of a fool than live in the love of a coward chief. I cannot love a slave;—a coward is a slave. Ye are brave, but your tongues kill all. page 22 You take prisoners, but your eyes are your only weapons. Live on, you dastards, and women may believe ye are men. Men will hate you. If you are wronged, you must take full revenge. My brother spoke right. Strike yourselves, and kill or die like men. A woman's heart can be kept but by him who seeks and has full revenge for every wrong. I cease to speak. I could not live one moon more with cowards in the shape of men.”
Heta, a young chief, stood up, and said, “If women could do in battle as much as they can with their tongues, men would cook and do their work. If women were what they should be, their love would make men brave. What do you know of war? The baptism in which you were baptized did not make you or give you any authority to use the club of war, or even give you the right to speak in a war council. Who ever heard of women being baptized in the name of the great god Tu? If slaves tread on the sacred ground in which our chiefs are buried they intrude, and are killed; but you women intrude on ground where men only are permitted to travel. Had I a wife I would tell her this old proverb, ‘Land and women are the cause of all war.’ I say no more, for I am but a child; old men know what I mean if women do not.”
Te Rou then rose with a loud cough, and said, “I will ask you quick-talking women one question. Where does the snipe bring forth its young? If you answer me this, then knowledge and you have page 23 met, and you shall dictate how we shall get revenge.”
Silence reigned in the assembly as far as the men were concerned; but the women began whispering amongst themselves. One rose, and said, “We will give you an answer after we consult together.” All left the house and proceeded into the middle of the pah, calling their own sex together. Te Rou's wife informed the assembled women that there was one question they must answer, or never again speak in a council of war. The question is, “Where does the snipe bring forth its young? To ask such a question of women is very wrong; how are we to know where these things are brought forth? the gods do not tell us. If we say we do not know, we own our ignorance; if we say we do, they will not believe the lie, but ask us where.”
At this moment Aramata (a young woman betrothed to Heta; the young chief who answered Te Rou's wife in the assembly), answered “Tell them that they bring forth their young in the sacred mountains, where our fathers are laid. They will not disbelieve this, because they are afraid to go and see.” The women, having agreed to this, returned to the council-house.
Te Rou's wife, being the spokeswoman, said, “The gods only may tell the truth. The sacred hills on which our fathers are laid are the home of the snipe. We boast not of our knowledge. You say you were baptized in the name of the gods, and that we were page 24 baptized only in common words; then why have the gods given an answer to your shallow question? You boast that you are nearer to the gods than we are. Shall I refresh your childish memories of the truth that two women, braver than men ever were, once went into the world of spirits alive? You cannot now remember it, and as I know something of teaching children, I will teach you. Women first teach men while they are yet children. Then they grow into self-boasting young men, and at last ignorant tyrants. They are ignorant in their old age, because the learning they got in their youth from their mothers does not go much beyond the time they begin to think themselves superior to women. This is why ye are as stupid as the seagull. I will teach you, my children.
1 The dried kumara or sweet potato.
Te Rou said, “I know a stream in which there is a waterfall. It roars all winter and murmurs all summer, but no man yet ever made sense of the sound which comes from it. Such is woman's speech; she roars all her passion away, and then murmurs out a tale about women which all her children know, and men, page 27 as soon as they become men, wish to forget; but women's memories carry anything that speaks greatness for themselves. Why do you talk so foolishly? What! the gods allow birds to build their nests amongst the bones of the dead? Do you curse our fathers? Do the birds live on the sacred ground where our fathers lie, and yet we eat them? You are more than senseless thus to answer us. You know that to trespass on the sacred ground is death, and the spirits of his own relations will kill him for the deed. Has one foolish woman been on the sacred ground to see the snipe feed its young there? Let folly cease and women hold their tongues in the council of war this night. Three men go to tell our fathers the deed that has been done, nor let any one countermand the order.”