LITMIR.BIZ

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land. In other places the corpse was laid in a box on a stage; or two pieces of an old canoe were set upright in the earth, and in the hollow between them the body was seated on a grating so as to allow the products of decomposition to drip through on the ground. In other places again, the corpse was laid in a sort of canoe-shaped coffin and deposited among the branches of a tree in a grove, where it remained for several months. This burial in the branches of a tree seems to have been usually adopted for the bodies of commoners; the corpses of chiefs, enclosed in coffins, were placed in mausoleums, carved and painted red, which were raised on pillars. Whether buried in the earth or placed in a tree or on a stage, the body was left until the flesh had so far decayed as to permit of the bones being easily detached; there was no fixed time allowed for decomposition, it might vary from three months to six months, or even a year. When decay was thought to have proceeded far enough, the bones were dug up or taken down from the stage or tree and scraped; the ornaments also were removed from the skeleton and worn by the relatives. In the south, where the custom was to bury the dead in the ground, this disinterment took place four weeks after the burial; the bones were then buried again, but only to be dug up again after a longer interval, it might be two years, for the final ceremony. When this took place, all the friends and relatives of the dead were summoned to assist, and a great feast was given: the bones were scraped, painted red, decked with feathers, and wrapped up in mats. The precious bundle was then deposited in a small canoe or a miniature house elevated on a pole; or it was carried to the top of some sacred tree and there left on a small stage. Sometimes the bones were concealed in a hollow tree in a secret place of the forest, or hidden away in one of the numerous limestone caverns or in some lonely and inaccessible chasm among the rocks. The motive for secret burial was a fear lest an enemy should get possession of the bones and profane them by making fish-hooks out of them or converting the skull into a baler for his canoe. Such a profanation was deemed a deadly insult to the surviving relatives. After a burial the persons who had dressed or carried the corpse, and all indeed who had had anything to do with it, repaired to the nearest stream and plunged themselves several times over head in the water.53

      In some districts the removal of the bones from their temporary to their final resting-place was the occasion of a grand annual festival in which several neighbouring tribes took part. The bones of all members of the tribes who had died within the year were taken down from the stages or trees where the bodies had been temporarily deposited. The grave-clothes having been removed, the mouldering remains were wrapped in new blankets and carried in procession, attended by the crowd, to a place where they were deposited on a carpet of leaves. Should any putrid flesh be found still adhering to the bones, it was scraped off and buried on the spot. A few old women, dressed in their best, oiled from head to foot, and plastered with raddle, received the skulls into their laps. While they held them thus, a funeral ode was sung and speeches, loud and long, were delivered. Then the bones were tied up, decked with feathers of the gannet, rolled up in blankets, and carried to their last place of rest in a sacred grove, where they were left, securely fastened up and gaudily decorated with red and white. Having thus discharged their duty to the dead, the living gave themselves up to festivity; they ate and drank, danced, sang, whistled, wrestled, quarrelled, bought and sold. This Holy Fair, which went by the name of Hahunga, lasted several days. At the end of it the mourners, or revellers, dispersed and returned to their homes, laden with food which had been made ready for them by their hosts.54 Great importance was attached to the final disposal of the remains of the dead. According to one account, the soul of the dead man could not rest till his bones were laid in the sepulchre of his ancestors, which was often a natural cave or grotto. There they were deposited on a shelf or platform a few feet above the floor of the cavern.55

      Not uncommonly the bones of the dead, instead of being preserved, were burned.56 But cremation, though not unusual, seems never to have been a general custom with the Maoris. They resorted to it only in exceptional circumstances, for example, in order to stay the spread of disease, or in cases where a tribe occupied open country and found no suitable place where to lay the bones of their dead after exhumation. Cremation for the latter reason is said to have been practised by the Ngati-apa tribe in the Rangatikikei District, and also by the tribes who occupied the Waimate Plains. An old earthwork fort near the present township of Manaia was the scene of many cremations of the Maori dead in former days. Again, it was a common custom for a raiding party to cremate their dead in the enemy's country, when there was no time to carry them home for the usual obsequies. The intention of burning them was to prevent the enemy from eating the bodies and making fish-hooks out of the bones. For a similar reason even the wounded, whom they could not carry with them, were sometimes thrown into great fires and burnt alive. If the slain man was a chief, only his body would be consumed in the flames; his head would be cut off, steamed, cured, and carried home, to be wept over by his friends. In the Bay of Plenty district the bodies of persons who died of a certain disease called Kai uaua, apparently consumption, used to be burnt to prevent the spread of the malady, and all the ashes were carefully buried.57

      Often enough the heads of dead relatives were cut off, dried, and preserved by the family for many years in order to be occasionally brought forth and mourned over. Sometimes a widow would sleep with her husband's severed head at her side. After a victory, too, it was customary to decapitate the slain foes and dry their heads, which were then carried home and used as scarecrows or stuck on short stakes in the village, where they were jeered at and reviled. When the time came to plant the sweet potatoes, and the priests recited their spells for the sake of the crops, the dried heads were sometimes brought out and placed at the edge of the field, for this was believed to promote the growth of the sweet potatoes.58 Apparently the spirits of the dead were thought able to quicken the fruits of the earth.

At all events the Maoris undoubtedly believed that the souls of the departed survive the death of their bodies for a longer or shorter time and in their disembodied state can influence the living for weal or woe. The belief in the survival of the soul is strikingly manifested in their old custom of killing widows and slaves to serve dead chiefs in the other world. It found expression in the more harmless custom of laying food beside a dead person or burying it with him in the grave; but, as usually happens in such cases, the ghost only consumed the spiritual essence of the victuals, considerately leaving the gross material substance to be despatched by the priest.59 A dying Maori, unable to eat a loaf which a missionary had offered to him, begged that it might be kept for his ghost, who, after his death, would come and fortify himself with it for the journey to his long home.60 At Tanaraki the child of a chief was buried in its father's house, grasping in each of its little fists a taro for consumption in the other world. Over the grave were laid boards, and the family slept on them. When they thought that the child's body was sufficiently decayed, they dug it up, scraped the bones, and hung them in the verandah, where from time to time the priest recited spells to assist the soul in its ascent to heaven. Every spell was supposed to raise the soul one stage nearer to the abode of bliss. But the ascent was long and tedious, for there were no less than ten heavens one above the other; the tenth was believed to be the principal abode of the gods. When the parents of the child who had been despatched to the happy land with taro in each hand were asked, "Why taro, if the little one is gone to heaven?" they answered that they were not quite sure whether it went up or down, and therefore as an additional precaution they planted a seed of taro in the grave, so that their offspring might find something to eat either above or below.61

      Similar ceremonies were performed to facilitate the ascension of the souls of chiefs and priests. Before the body was taken to the place of burial, it was laid out with its feet towards the north, and all the blood-relations of the deceased, men, women, and children, assembled round it. Then the priest, standing at the head of the corpse, between the rows of the people, chanted two incantations, of which the second was supposed to assist the soul to ascend to heaven. The priest next put a bulb of taro in the left hand of the corpse and chanted another incantation. After that, flaxen cords were tied with a slip-knot to a tassel of the mat

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