John Rutherford, the White Chief Part 7

[Footnote AP: The alligator is purely mythical. The only reptiles in New Zealand are lizards, and a lizard-like animal called Tuatara. It is about 18 inches long, and is allied to crocodiles and turtles, as well as lizards. It is the sole representative of an ancient reptilian order named Rhyncocephalia.]

[Footnote AQ: This is the bell-bird (Anthornis melanura).]

[Footnote AR: The tui, or parson bird (Prosthemadera novae zealandiae.)]

[Footnote AS: Large numbers of New Zealand birds unite in the spring in singing a magnificent Song of Dawn, which generally ceases when the sun has fairly risen, but individuals sing at intervals through the day.]

CHAPTER VII.

The details we have thus given will enable the reader to form a conception of the state of society in the country in which Rutherford now found himself imprisoned.

The spot in the northern island of New Zealand, in which the village lay where his residence was eventually fixed, cannot be exactly ascertained, from the account which he gives of his journey to it from the coast. It is evident, however, from the narrative, that it was too far in the interior to permit the sea to be seen from it.

"For the first year after our arrival in Aimy's village," says Rutherford, "we spent our time chiefly in fis.h.i.+ng and shooting; for the chief had a capital double-barrelled fowling piece, as well as plenty of powder and duck-shot, which he had brought from our vessel; and he used to entrust me with the fowling-piece whenever I had a mind to go a shooting, though he seldom accompanied me himself. We were generally fortunate enough to bring home a good many wood-pigeons, which are very plentiful in New Zealand.

"At last it happened that Aimy and his family went to a feast at another village a few miles distant from ours, and my comrade and I were left at home, with n.o.body but a few slaves, and the chief's mother, an old woman, who was sick, and attended by a physician. A physician in this country remains with his patients constantly both day and night, never leaving them till they either recover or die, in which latter case he is brought before a court of inquiry, composed of all the chiefs for many miles round.

"During the absence of the family at the feast, my comrade chanced to lend his knife to a slave for him to cut some rushes with, in order to repair a house; and when this was done he received it back again. Soon after he and I killed a pig, from which we cut a portion into small pieces, and put them into our iron pot, along with some potatoes which we had also peeled with our knives. When the potatoes were cooked, the old woman who was sick desired us to give her some, which we did in the presence of the doctor, and she ate them. Next morning she died, when the chief and the rest of his family immediately returned home.

"The corpse was first removed to an unoccupied piece of ground in the centre of the village, and there placed with a mat under it, in a sitting position against a post, being covered with another mat up to the chin. The head and face were anointed with shark oil, and a piece of green flax was also tied round the head, in which were stuck several white feathers, the sort of feathers which are here preferred to any other.

"They then constructed, around the corpse, an enclosure of twigs, something like a bird's cage, for the purpose of keeping the dogs, pigs, and children from it; and these operations being over, muskets continued to be occasionally fired during the remainder of the day to the memory of the old woman. Meanwhile, the chiefs and their families from miles around were making their appearance in our village, bringing with them their slaves loaded with provisions. On the third day after the death, they all, to the number of some hundreds, knelt down around the corpse, and, having thrown off their mats, proceeded to cry and cut themselves, in the same manner as we had seen done on occasions of the different chiefs of the villages through which we pa.s.sed being welcomed home.

"After some time spent in this ceremony, they all sat down together to a great feast, made of their own provisions, which they had brought with them.

"The next morning, the men alone formed a circle round the dead body, armed with spears, muskets, tomahawks, and merys, and the doctor appeared, walking backwards and forwards in the ring. By this time, my companion and I had learned a good deal of their language; and, as we stood listening to what was said, we heard the doctor relate the particulars of the old woman's illness and death; after which, the chiefs began to inquire very closely into what she had eaten for the three days before she expired.

"At last, the doctor having retired from the ring, an old chief stepped forward, with three or four white feathers stuck in his hair; and, having walked several times up and down in the ring, addressed the meeting, and said that, in his opinion, the old woman's death had been occasioned by her having eaten potatoes that had been peeled with a white man's knife, after it had been used for cutting rushes to repair a house; on which account, he thought that the white man to whom the knife belonged should be killed, which would be a great honour conferred upon the memory of the dead woman.

"To this proposal many of the other chiefs expressed their a.s.sent, and it seemed about to be adopted by the court. Meanwhile, my companion stood trembling, and unable to speak from fear. I then went forward myself into the ring, and told them that if the white man had done wrong in lending his knife to the slave, he had done so ignorantly, from not knowing the customs of the country.

"I ventured at the same time to address myself to Aimy, beseeching him to spare my s.h.i.+pmate's life; but he continued to keep his seat on the ground, mourning for the loss of his mother, without answering me, or seeming to take any notice of what I said; and while I was yet speaking to him, the chief with the white feathers went and struck my comrade on the head with a mery, and killed him. Aimy, however, would not allow him to be eaten, though for what reason I never could learn.

"The slaves, therefore, having dug a grave for him, he was interred after my directions.

"As for the corpse of the old woman, it was now wrapt up in several mats, and carried away by Aimy and the doctor, no person being allowed to follow them. I learned, however, that they took her into a neighbouring wood, and there buried her. After this, the strangers all left our village, and returned to their respective homes. In about three months, the body of the woman was again taken up, and carried to the river side, where the bones were sc.r.a.ped and washed, and then inclosed in a box, which had been prepared for that purpose.

"The box was afterwards fastened on the top of a post, in the place where the body first lay in state; and a s.p.a.ce of about thirty feet in circ.u.mference being railed in around it, a wooden image was erected, to signify that the ground was 'tabooed,' or sacred, and as a warning that no one should enter the inclosure. This is the regular manner of interment in New Zealand for any one belonging to a chief's family. When a slave dies, a hole is dug, and the body is thrown into it without any ceremony; nor is it ever disinterred again, or any further notice taken of it. They never eat any person who dies of disease, or in the course of nature."

Thus left alone among these savages, and taught by the murder of his comrade on how slight a tenure he held his own life, exposed as he was every moment to the chance of in some way or other provoking their capricious cruelty, Rutherford, it may be thought, must have felt his protracted detention growing every day more insupportable.

One of the greatest inconveniences which he now began to feel arose from the wearing out of his clothes, which he patched and tacked as well as he could for some time, but at last, after he had been about three years in the country, they would hold together no longer. All that he had to wear, therefore, was a white flax mat, which was given to him by the chief, and which, being thrown over his shoulders, came as low as his knees. This, he says, was his only garment, and he was compelled to go both bareheaded and barefooted, having neither hat, shoes, nor stockings.

His life, meanwhile, seems to have been varied by few incidents deserving of being recorded, and we are left to suppose that he spent his time princ.i.p.ally in shooting and fis.h.i.+ng, as before.

For the first sixteen months of his residence at the village, he kept a reckoning of days by notches on a stick; but when he afterwards moved about with the chiefs, he neglected this mode of tracing the progress of time.

[Ill.u.s.tration: Flute, made from the arm or thigh-bone of an enemy.]

"At last, it happened one day," the narrative proceeds, "while we were all a.s.sembled at a feast in our village, that Aimy called me to him, in the presence of several more chiefs, and, having told them of my activity in shooting and fis.h.i.+ng, concluded by saying that he wished to make me a chief, if I would give my consent.

"This I readily did: upon which my hair was immediately cut with an oyster sh.e.l.l in the front, in the same manner as the chiefs have theirs cut; and several of the chiefs made me a present of some mats, and promised to send me some pigs the next day. I now put on a mat covered over with red ochre and oil, such as was worn by the other chiefs; and my head and face were also anointed with the same composition by a chief's daughter, who was entirely a stranger to me. I received, at the same time, a handsome stone mery, which I afterwards always carried with me.

"Aimy now advised me to take two or three wives, it being the custom for the chiefs to have as many as they think proper; and I consented to take two. About sixty women were then brought up before me, none of whom, however, pleased me, and I refused to have any of them; on which Aimy told me that I was 'tabooed' for three days, at the expiration of which time he would take me with him to his brother's camp, where I should find plenty of women that would please me.

"Accordingly we went to his brother's at the time appointed, when several women were brought up before us; but, having cast my eyes upon Aimy's two daughters, who had followed us, and were sitting on the gra.s.s, I went up to the eldest, and said that I would choose her.

"On this she immediately screamed and ran away; but two of the natives, having thrown off their mats, pursued her, and soon brought her back, when, by the direction of Aimy, I went and took hold of her hand. The two natives then let her go, and she walked quietly with me to her father, but hung down her head, and continued laughing. Aimy now called his other daughter to him, who also came laughing; and he then advised me to take them both.

"I then turned to them, and asked them if they were willing to go with me, when they both answered, _I pea_, or _I pair_, which signifies, 'Yes, I believe so.'[AT]

"On this, Aimy told them they were 'tabooed' to me, and directed us all three to go home together, which we did, followed by several of the natives. We had not been many minutes at our own village, when Aimy, and his brother also, arrived; and in the evening, a great feast was given to the people by Aimy. During the greater part of the night, the women kept dancing a dance which is called 'Kane-Kane,'[AU] and is seldom performed, except when large parties are met together. While dancing it, they stood all in a row, several of them holding muskets over their heads; and their movements were accompanied by the singing of several of the men; for they have no kind of music in this country.

"My eldest wife's name was Eshou,[AV] and that of my youngest Epecka.[AW] They were both handsome, mild, and good-tempered. I was now always obliged to eat with them in the open air, as they would not eat under the roof of my house, that being contrary to the customs of their country. When away for any length of time, I used to take Epecka along with me, and leave Eshou at home.

"The chiefs' wives in New Zealand are never jealous of each other, but live together in great harmony; the only distinction among them being that the oldest is always considered the head wife. No other ceremony takes place on the occasion of a marriage, except what I have mentioned.

Any child born of a slave woman, though the father should be a chief, is considered a slave, like its mother.

"A woman found guilty of adultery is immediately put to death. Many of the chiefs take wives from among their slaves; but any one else that marries a slave woman may be robbed with impunity; whereas he who marries a woman belonging to a chief's family is secure from being plundered, as the natives dare not steal from any person of that rank.

"With regard to stealing from others, the custom is that if any person has stolen anything, and kept it concealed for three days, it then becomes his own property, and the only way for the injured party to obtain satisfaction is to rob the thief in return. If the theft, however, be detected within three days, the thief has to return the article stolen; but, even in that case, he goes unpunished. The chiefs, also, although secure from the depredations of their inferiors, plunder one another, and this often occasions a war among them."

By music in this pa.s.sage, Rutherford evidently means instrumental music, which, it would appear, was not known in the parts of New Zealand where he resided. Other authorities, however, speak of different wind-instruments, similar to our fifes or flutes, which are elsewhere in common use.

One which is frequently to be met with at the Bay of Islands consists, according to Savage, of a tube six or seven inches long, open at both extremities, and having three holes on one side, and one on the other.

Another is formed of two pieces of wood bound together, so as to make a tube inflated at the middle, at which place there is a single hole. It is blown into at one extremity, while the other is stopped and opened, to produce different modifications of the sound.

Nicholas once saw an instrument like a flute, made of bone, very ingeniously carved, hanging at the breast of one of the natives; and when he asked what bone it was formed from, the possessor immediately told him that it was the bone of a man. It was a larger bone than any of the native animals could have supplied.

Vocal music is one of the favourite amus.e.m.e.nts of the New Zealanders.

Dest.i.tute as they are of the art of writing, they have, nevertheless, their song poetry, part of which is traditionary, and part the produce of such pa.s.sing events as strongly excite their feelings, and prompt their fancy to this only work of composition of which they have any knowledge.

Certain individuals among them are distinguished for their success in these effusions; but the people inhabiting the vicinity of the East Cape seem generally to enjoy the highest reputation for this species of talent. These tribes, indeed, are described as in many other respects decidedly superior to the rest of their countrymen. It is among them that all the arts known in New Zealand flourish in the greatest perfection; as, for example, the working of mats, and the making and polis.h.i.+ng of the different instruments used in war.

Yet, although very numerous, they are themselves of a peaceful disposition. Their houses are said to be both larger and better built than those in any other part of the island; and their plantations are also more extensive. This seems, in short, to be the manufacturing district of New Zealand, the only part of the country in which anything like regular industry has found an abode. Hence the pre-eminence of its inhabitants, both in the useful and the elegant arts.

Nicholas has printed some specimens of the songs of the New Zealanders, which, when sung, are always accompanied, he informs us, by a great deal of action. As he has given merely the words, however, without either the music or a translation, it is needless to transcribe them. The airs he describes as in general melodious and agreeable, and as having a resemblance to our chanting.

One of the songs which he gives is that which is always sung at the feast which takes place when the planting of the potatoes commences. "It describes," he says, "the havoc occasioned by the violence of an east wind. Their potatoes are destroyed by it. They plant them again, and, being more successful, they express their joy while taking them out of the ground, with the words, _ah kiki! ah kiki! ah kiki!_--eat away! eat away! eat away! Which is the conclusion of the song." Of another, "the subject is a man carving a canoe, when his enemies approach the sh.o.r.e in a canoe to attack him; endeavouring to conceal himself, he runs in among the bushes, but is pursued, overtaken, and immediately put to death."

Every more remarkable occasion of their rude and turbulent life seems to have its appropriate song. The planting of their potatoes, the gathering in of the crop, the commencement of the battle, the interment of the dead, are all celebrated, each by its peculiar chorus, as well as, probably, most of their other customary excitements, both of mirth and of mourning.

The New Zealanders have a variety of national dances; but none of them have been minutely described. Some of them are said to display much grace of movement; others are chiefly remarkable for the extreme violence with which they are performed. As among the other South Sea tribes, when there are more dancers than one, the most perfect uniformity of step and att.i.tude is preserved by all of them; and they do not consider it a dance at all when this rule is not attended to.