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in New Zealand, where, perhaps, the spirit of some old-time Maori is awake and influencing his Pakeha successors.

[44] The Maori, not content with ordinary tattooing, cut and carved intricate designs upon brow and cheek and chin (sometimes also on the hips), thus making it easy for all to read their personal history and the record of their deeds of derring-do. The absence of such scars indicated extreme youth, or a lack of courage exceedingly rare among the men of the race. Each line had its own significance; and a celebrated chief who visited England early in the nineteenth century, directed the artist who painted his portrait to "be sure to copy accurately every single mark" upon his face.

      CHAPTER V

      THE LIFE OF EVERY DAY

      The Maori of old had two habitations—the kainga, or village, wherein they dwelt in "piping time of peace," and the pa, or fortress, in which they shut themselves up when harassed by war's alarms. Fire-eaters though they were, they had their moons of peace, during which they accomplished some astonishing results, considering their ignorance of iron, and that their tools were fashioned out of hard wood and yet harder stone. With incredible patience they ground and rubbed and sand-polished, until from lumps of greenstone, jasper, or granite they produced bevelled edge and rounded back. The head was drilled and fitted to a hardwood handle, and there was axe or adze. Imagine the labour of it, you who put down a piece of money and receive the perfected tool of iron!

      Axe and adze were blunt enough; yet with them the Maori hewed through the mighty bole of the kauri-pine; and it was with tools of stone that they chopped and gouged and scooped, until there lay before them the shell of a canoe, eighty feet in length, and capable of holding close upon a hundred men.

      To work again with knife and awl and chisel, each of stone, and presently the stern-post, ornately carved, rises in an elegant curve to a height of fifteen feet. The prow, too, rises in a curve, but not so high, and is adorned by a huge, grinning head, correctly tattooed, with goggle eyes and defiantly protruded tongue.

      Paddles are shaped from the tough wood of the ti-tree, one for each of the rowers, who kneel in equal numbers on each side, facing the prow, while the steersman wields an oar nine feet in length.

      The canoe is finished—begun, wrought at and completed with never an iron tool, with not one iron bolt to stay or strengthen. Yet it is beautiful and strong and serviceable, and will skim the stormiest sea as safely as would a gull.

The whare was often rendered attractive on the outside by elaborate carving, and quaint by the grotesque figures surmounting the gables. It was within only a wide, low room, with roof of raupo-thatch[45] and eaves within three feet of the ground. A stone-lined hole served as a fireplace, the floor was strewn with fern upon which were thrown the sleeping-mats, and a sliding panel formed a door, which was blocked when privacy or warmth was desired. Furniture there was none; but this mattered little, since the house was rarely used save as a dormitory, or a shelter during cold or wet weather.

      Within the village a piece of ground was set apart for the marae, or public square, whither folk repaired for gossip or recreation when the work of the day was done. Without the enclosure were home fields of kumara and taro, where the women laboured as many women labour in the potato and turnip-fields in Scotland.

      The heavy tasks as a rule fell to the men, and were undertaken cheerfully enough, though the Maori became less careful in this respect after years of intercourse with the Pakeha. To the men also belonged the duty of supplying the commissariat and, while some hunted or fished, others cleared the forest trails, upon which the undergrowth reproduced itself with extraordinary rapidity. The question of animal food was always a vital one in the days before the poaka, or pig, rioted through the bush, and there were many days on which the Maori were forced to content themselves with fern-root and kanini berries for the two meals in which they daily indulged.

      Though they had neither books nor writings upon parchment, stone or papyrus, the Maori were not without a literature of their own. Great deeds of heroic ancestors, notable events of the past were immortalised in song and story, and handed down from generation to generation. On summer nights an eager audience thronged the marae, listening, rapt, to some "divine-voiced singer," or to some other, who told with every trick and charm of the finished orator the story of "the brave days of old," when Ngahue fought in far Hawaiki, or sailed the sea with Te Turi to find the land of Maui.

      Always decorous, the listeners applauded discreetly, and chewed incessantly the hardened juice of the sow-thistle, the precious gum of the kauri, or the mimiha, bitumen from the under-sea springs of the west. None of these was harmful like the opium of the Chinaman or the kava of the Polynesian. The Maori chewed his gum much as the fair American chews hers, or as the youthful Scot surreptitiously sucks his peppermint during the Sunday sermon in the kirk.

      As night fell quiet reigned for a time, for night is the council-time of the Maori. Encircled by pineknot torches, chiefs and rangatira sat together, gravely discussing the common weal, or planning great schemes of attack or defence. One after another, each stern-visaged councillor arose, and with dignified gesture and speech rich in metaphor expressed his views, his fellows hearkening with respectful attention, expecting, and receiving, the same when their own turn came to speak. So the discussion went on until the council broke up and the senators dispersed, stalking through the double row of armed guards who, themselves out of earshot, had stood like bronze statues throughout the deliberations.

      When the need for quiet had passed, the warriors gathered together and fought their battles o'er again, while those more peacefully inclined applauded the efforts of a flautist and a trumpeter, whose instruments were limited to five and two notes respectively.

      Careless youth sat here and there, asking and guessing riddles or playing that most ancient game, familiar alike to the English child and the aboriginal of Australia, "cat's cradle." Youngsters stalked upon stilts, played at "knuckle-bones," or gambled at "odd or even," and, in strong contrast, a group of philosophers discussed abstruse questions with a keenness and cleverness which amply proved the capacity of the Maori brain. Some, too, there were who wandered off, as young folks will, youth and maid together, to whisper of matters unconcerned with logic or philosophy.

      The fires burnt low, the torches sputtered towards extinction, the various groups dissolved and, as a last good-night, the warriors raised their voices in a swelling chant, and from a thousand throats the chorus of triumph or defiance rose and rolled from hill to distant hill. A few short moments later the village was hushed and still, only the vigilant sentries giving evidence of the life which slumbered within its crowded whare.

      So the Maori rose and toiled and played and fought, until at last came the time, inevitable for all, when must "the silver cord be loosed and the golden bowl be broken," and potent chief, in common with meanest slave, yield up his life to God who gave it.

      No tangi was raised for the slave; but how different when the chief set his face to the north and walked with slow and solemn step towards the gates of Reinga. Even as their muffled clang resounded and the breath went out of the chieftain's body, the crowd of mourners who had till then been repeating with fervour the "last words" of the dying man, burst into noisy lamentations, many of the women gashing their arms and breasts. In some instances slaves were immediately slain, so that the dead man might not plunge alone into the waters of Reinga, or go unattended in the next world.

      The dead body was exorcised by the priests, dressed in its best, and allowed to sit in state. The dried heads and skulls of ancestors grinned from their pedestals at the latest addition to their ranks, who, with face painted, head befeathered, his costly ornaments upon him, his clubs and spears set ready to his hand, stared back at them with unseeing eyes, a lifelike figure enough among those musty relics of the long-ago dead.

      The pihe, or dirge, was sung, the choir standing before the body, and days went by, during which the long procession of relatives, friends, subjects and delegates from other tribes paid their

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