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Mihawhenua: The Adventures of a Party of Tourists Amongst a Tribe of Maoris Discovered in Western Otago, New Zealand

Chapter XII. Spiritual Manifestations

page 102

Chapter XII. Spiritual Manifestations.

The strong element of superstition in the Maori mind which compelled Te Kahu to abandon the search for a lost comrade and his wife, when confronted by the naturally startling phenomenon we had encountered in the cave, threatened to create some trouble.

Frightened by a shadow, even the civilised mind turns to the supernatural for explanation of the circumstance. No person, however enlightened, is at all times free from superstitious thought; and when, as in this instance, the whole religious side of the man's nature was under the influence of teaching and customs directly supporting the theory that the spirits of the departed manifested themselves to the senses of those left behind, it was no wonder that fear took possession of the Maoris. The Tohunga must be consulted, and steps taken to give rest to the perturbed spirits of the departed.

To the Tohunga, therefore, we went that night, and I had an opportunity, I might never otherwise have enjoyed, of learning the doings of the Maori soothsayers. Several relatives of the missing man and woman accompanied us. The whole party who had visited the caves were also present. On a somewhat raised platform at the darkest page 103end of this low dwelling sat the Tokunga. The dull, low fire which smouldered within the building was all the light provided.

The expiring embers gave out a warm ruddy glow, but the light emitted was of a most sombre description, and made the apartment seem weird-like and solemn. Even savages recognise the advantage of darkness for anything in the nature of a seance. The part where the medium sat was rendered darker by the dull glow of the fire, and the faint shadows thrown around the room intensified the dismal feelings naturally arising in each of us from the nature of our visit. We all sat some distance from the Tohunga, and in such a position that it was not possible to watch him closely. In the darkness he appeared like a shadow. Te Kahu acted as spokesman, and was nearest the seer. When we were all seated, or squatted, more properly, as no seats were provided, he addressed the priest somewhat to the following effect—

"O thou, who hast the power of Matakite* and Tohunga combined, we desire thee to reveal to us the fate of our friend Rimana and Onehine, his wife, and to tell us where they may be found."

Then the Tohunga began a kind of charm, or modified incantation, evidently working himself into a proper frame of mind for the business in hand, after which he enquired—

"Did the man and woman leave together?"

"No," answered Te Kahu; "the woman went first, and her husband followed in search of her."

page 104

"And you don't know whether they went towards the rising son or turned their faces towards the darkness of night?"

"We know not," replied Te Kahu.

"The woman set out alone, say you?" enquired the priest.

"Nay, we cannot say, but none else is missing from the pa."

"Went she in peace or enmity?" was the next question the Tohunga asked, and I began to think he was seeking for information in a spirit of mischief. Moreover, I felt uneasy lest the disappearance of Lode might be in some measure connected with the mystery we were trying to solve.

Te Kahu replied to the Tohunga by explaining the circumstances under which the woman had left. I was glad to find that he did not refer pointedly to the cause of her incarceration.

The Tohunga ceased to ask questions, and indulged in some further proceedings in the nature of his former invo-cation, or charm-working. We sat silently listening to the mumbling of his words, without any intelligent idea of what his proceedings indicated, and certainly with little know-ledge of the words used. Presently he broke out into something in the nature of a wail, which he prolonged for some time, and finally ended in a shriek of a most unearthly description. To say we were startled by this yell gives a poor idea of our feelings. Everybody under the roof started up with alarm at the frightful sound. Then there was silence for a moment, and the Tohunga proceeded to page 105describe a vision that had been seen by him in the trance-like state into which he had thrown himself, and which was the cause of his calling out.

"I see," he said, "a pale-faced stranger starting out alone on a perilous expedition. No one sees him but the hawk-like eye of the wife of Rimana. She has seen him before, and love has filled her breast.

"Her faithful duty to Rimana is overcome by her desire towards the stranger. She has suffered for her love, and is determined that it shall not be thwarted. She sees the object of her passion looking far away into the distance. She divines his thoughts, and knows that if she would be with him she must now make a last effort for liberty. It is drawing towards night, and presently her friends and attendants will be sleeping. She waits for the cover of darkness, and then escapes by breaking through the roof, and sets off in pursuit of the pale-faced stranger. He is far in advance of her, but a lover's eyes are quick, and her limbs are strong, so that she is not long in coming up with him.

"At first fear seizes him, and he is about to flee from her, but her manner soon convinces him of her desire to befriend and help him. Then together, she acting as guide, they seek the shelter of some caves. In the morning the woman brings food and lays it before the man, and together they eat and are satisfied. He cannot speak her language, nor she his, but they manage to make each other understand, and again set out together. The man is seeking to leave the land of the Maori; the woman is willing to show him the way. Then the thought comes to her page 106that if he returns to his own people she will not be able to accompany him; that by showing him the way of escape she would be losing him for ever. With this thought consuming her, and the passion for the man still burning fiercely in her breast, she at last determines to lead him astray towards the land of the man-eating Maori. She cannot return to her own home, but with this pale-faced stranger she would seek the hospitality of the enemy of her people. Night overtakes them in their flight, and they seek shelter until the rising sun shall again afford them light to pursue their way. With no thought beyond themselves, the woman makes a fire by which to rest for the night. This is the thing that undoes them. The glare of the fire is seen, and while they sleep stealthy steps are creeping closer to the spot to see whose is the fire. Ere the dawn the spirit of revenge has visited them, and the eyes of the sleepers will never again open with the rising sun. The day will come again, but no light shall pierce the eyelids which the hand of the slayer has closed in death. Silently as he came, the footsteps of the revengeful foe go from the spot, and two spirits that watch his going know that there will not soon be peace for them. Days and nights will come and go, but the great unrest will be upon them. The manner of their taking off shall not be known to their people. Their bodies shall fester and rot in unhallowed neglect, and no rest will come to their spirits until their fate be known."

While the Tohunga was speaking thus in low, sepulchral tones, I felt my flesh creep and my knees tremble and knock together. Was this story more than the wild fabri-page 107cation of his fancy? Did it account for the disappearance of our comrade, and what would be the result of the revelation made by the seer?

After the priest ceased speaking an ominous silence was observed by all, and the eyes of the Maoris seemed turned in our direction. Presently Te Kahu spoke. With much hesitancy he enquired—

Was the midnight slayer Rimana?"

"Thou hast said it," answered the Tohunga.

"He slew the woman and the pakeha in their sleep?" continued Te Kahu in a tone of surprise.

"Aye, even so," came the answer.

"Then may the curses of his tribe and his people rest on him for ever," cried Te Kahu, and he stood up and called out his words, as if to show his want of respect for the subject.

At these words of Te Kahu, there arose a Maori in the crowd, who called out—

"Why should my brother be accursed that he dealt such speedy punishment to the unfaithful wife? Was he to awake them from their slumbers, and perhaps forfeit his life to their guilty hands? Nay, rather say he has been the instrument of justice, and done his duty." Then turning to the Tohunga, he enquired—"Where is my brother now?"

This was Tamana, the elder brother of Rimana.

While he is waiting for the priest's answer I should like to explain a peculiarity of this tribe in their family names. They had a system of prefixes and affixes which indicated at once the position of the member of the family who bore page 108it. Thus, in the instance given, "Mana" was the stock, or family name. Tamana was the eldest son, Rumana was the second, Tomana the third, Whamana the fourth, Rimana the fifth, and so on, each son having a distinctive prefix, which told his position in the family, these all being the sons of Te Mana. Then, when any son married, he usually, but not always, took some other name given him by the Ariki and Council for some characteristic of the individual. Our old acquaintance Te Kahu was so called from his expert kite-flying, while Te Mana was the name of one in authority in some way. The prefix Te, therefore, usually denoted a man who was distinguished as possessing a wife.

There was silence for some moments after Tamana spoke. Te Kahu, with a degree of perspicacity somewhat wonderful under the circumstances, saw that to answer Tamana would probably lead to bitterness and strife, and consequently held his peace.

The Tohunga did not answer Tamana's question, and, after waiting some moments in silence, he demanded somewhat imperiously—

"Dost know, Tohunga, where is my brother now?"

Then at last the Tohunga replied—"Young man, thou seekest not knowledge in the proper frame of mind. Thy brother is not yet in the spirit world, and is still worth thy search. If thou would'st find him, let not thy setting out be delayed. Let that suffice thee."

"Where shall we find the bodies of the slain, that we may have them properly bestowed?" enquired Te Kahu.

Tohunga replied by an ambiguous answer to the effect page 109that they must be sought for by the side of running water; and then stated that the spirit of the dead woman had desired that certain ornaments and articles belonging to her should be given to the Tohunga. Upon this he told them that he was weary and desired rest, whereupon the whole assemblage left the building without a murmur, evidently deeply impressed with what they had heard, and convinced of the supernatural powers of their priest.

As we left the room Gordon, who had been compelled to remain silent during the proceedings, caught my arm and said—

"I say, Brock, what do you think of that for a spiritualistic performance?"

"I don't know what to think. I hope it isn't the truth about Lode's absence, though."

"What! so you believe all that rubbish, too?"

"Well, no, I don't believe it, but I can't help feeling uneasy."

"Oh! come, don't get sentimental and superstitious. That old buffer was very impressive, and would make his pile as a fortune-teller amongst maid servants and factory and shop girls, but I didn't think he had carried you with him. What a pity he hadn't blue fire and all the accessories of some worthy Fakir. How he would play upon the simple susceptibilities of the natives with some good fire and tinsel?"

Our conversation was here cut short by the appearance of Jars and Te Kahu, and a discussion ensued as to what course was best to take in following up the mystery.

* The Matakite is one gifted with second night, of inferior powers and importance to the Tohunga, who is the high priest and general apiritual adviser.—Ed.