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In addition to their deified ancestors, who had lived as men of flesh and blood on earth, the Maoris believed in certain great primaeval deities, who had existed before the human race came into being, and whose doings were the theme of many mythical stories. These mighty beings appear to have been personifications of the various forces or elements of nature, such as the sky and the earth. But though fancy wove round them a glistering web of myth and fable, they were apparently believed to stand aloof in cold abstraction from human affairs and to take no interest in the present race of men. The practical religion of the Maori was concentrated on the souls of his deceased kinsfolk and forefathers: "neither in any existing superstition nor tradition, purely such, is there to be found internal evidence that an idea of God existed more exalted than that of the spirit of a dead ancestor."⁸³

The word which the Maoris applied to a god, whether a personification of nature or the spirit of a dead ancestor, was atua. The name is not confined to the Maori language, but is the common word for god throughout Polynesia.⁸⁴ When the Maoris attempt to define the nature of an atua, they have recourse to the same comparisons with a shadow and with breath which appear to underlie their conception of the human soul.⁸⁵ But though "god" is the nearest English equivalent of the word atua, we must beware of assuming that the Maori idea of godhead coincided with ours. On this subject one of our best authorities tells us that the term "god" is really not applicable to the Atua Maori, the so-called gods of the Maoris. For these beings, he says, "were, with few exceptions, malignant demons, to be feared and placated or conciliated, but not worshipped. Their principal task seems to have been the inflicting upon mankind of diverse evils, pains, and penalties. Of the few good offices performed by them, the warning of the people in regard to coming troubles, seems to have been the most important. The vast majority of the so-called gods of the Maori were simply deified ancestors."⁸⁶

In order to illustrate the difference between the Maori conception of deity and our own, I will quote the words of another eminent authority on the native religion of the New Zealanders. He says, "Before the mythology of the Maori is further considered, it will be necessary briefly to state what were the ideas of God entertained by the natives. The word atua, or spirit, which is used for God, formerly had various significations; a plague or disease was also he atua, or God; a thief was an atua, thus also a thievish dog was he kuri atua, a god-like dog, so also he tangata atua ki te muru, a man equal to a god in stealing; a child who pilfered was he tamaiti atua, a divine child; there were great spirits and small ones, a man's spirit was an atua pore pore, a little spirit, but Maru Rongomai and other gods were Atua nui, great gods; there were atua ika, reptile or fish gods; a great chief was called He ika, a fish, sea monster, or reptile, and was regarded as a malignant god in life, and a still worse one after death; there were likewise Atua marau, as the toroa, albatross, the ruru, owl; and karu karu, the film which shades its eye from the light, was also an atua; male and female spirits presided over dreams, and were regarded as atuas, Ko nga atua moe moea o te poko, the gods of dreams; Tunui a rangi, a male, Pare kewa, a female deity, both were prayed to as gods; the atua kore and atua kiko kiko were inferior gods. The Atua ngarara or reptile gods were very abundant, and were supposed to be the cause of all diseases and death, being always ready to avail themselves of every opportunity of crawling down the throat during sleep, and thus preying upon the lives of unfortunate creatures. Atuas or spirits of the deceased were thought to be able to revisit the earth and reveal to their friends the cause of their sickness. Everything that was evil or noxious was supposed especially to belong to the gods; thus a species of euphorbium, whose milk or juice is highly poisonous, is called wai u atua, the milk of the gods."⁸⁷ "In fact, in the accounts which the natives give of their gods and their exploits, we have but a magnified history of their chiefs, their wars, murders, and lusts, with the addition of some supernatural powers; they were cannibals; influenced by like feelings and passions as men, and were uniformly bad; to them were ascribed all the evils incident to the human race; each disease was supposed to be occasioned by a different god, who resided in the part affected; thus, Tonga, the god who caused headache, took up his abode in the forehead; Moko Titi, a lizard god, was the source of all pains in the breast; Tu-tangata-kino was the god of the stomach; Titihai occasioned pains in the ankles and feet; Rongomai and Tuparitapua were the gods of consumption, and the wasting away of the legs and arms; Koro-kio-ewe presided over childbirth, and did his worst to unfortunate females in that state. In fact, the entire human body appears to have been shared out amongst those evil beings, who ruled over each part, to afflict and pain the poor creatures who worshipped them."⁸⁸

Anything, indeed, whether good or evil, which excited the fear or wonder of the Maoris would seem in the old days to have been dubbed by them an atua and invested with the attributes of divinity. For example, when a traveller in the early years of the nineteenth century showed his watch to some Maoris, the ticking struck them with such astonishment that they deemed it nothing less than the voice of a god; and the watch itself, being looked upon as a deity (atua) in person, was treated by the whole of them with profound reverence.⁸⁹ Other travellers have had similar experiences among the Maoris,⁹⁰ and compasses and barometers have also been accorded divine honours by these ignorant savages.⁹¹

§ 5. Taboo among the Maoris

But the most momentous practical consequence which flowed from their belief in the spirits of the dead was the enormous influence which that creed wielded in establishing and maintaining the system of taboo, the most remarkable and characteristic institution in the life of the Maoris and of the Polynesians in general. I shall first give some account of the taboo or tapu, as the Maoris called it, and afterwards show how this extraordinary system of society and religion was directly based on a belief in the existence of ghosts and their mighty power over human destiny.

First, then, as to taboo or tapu itself. This curious institution, as I have said, prevailed throughout all the widely scattered islands of Polynesia, but nowhere to a greater extent than in New Zealand. It pervaded the whole life of the natives, affected their plans, influenced their actions, and in the absence of an efficient police provided a certain security both for their persons and their property. Sometimes it was used for political, and sometimes for religious purposes; sometimes it was the means of saving life, and at other times it was the ostensible reason for taking life away.⁹² It may be defined as a system of consecration which made any person, place, or thing sacred either permanently or for a limited time.⁹³ The effect of this consecration was to separate the sacred person or thing from all contact with common (noa)⁹⁴ persons and things: it established a sort of quarantine for the protection not only of the sacred persons themselves, but of common folk, who were supposed to be injured or killed by mere contact with a tabooed person or object. For the sanctity which the taboo conferred on people and things was conceived of as a sort of dangerous atmosphere, charged with a spiritual electricity, which discharged itself with serious and even fatal effect on all rash intruders. A tabooed person might not be touched by any one, so long as the taboo or state of consecration lasted; he might not even put his own hand to his own head; and he was most stringently forbidden to touch food with his hands. Hence he was either fed like a child by another, who put the food into his mouth; or he had to lap up his victuals like a dog from the ground, with his hands held behind his back; or lastly he might convey the nourishment by means of a fern stalk to his mouth. When he wished to drink, somebody else poured water into his mouth from a calabash without allowing the vessel to touch his lips; for mere contact with the lips of the tabooed man would have rendered the vessel itself sacred or tabooed and therefore unfit for common use. Similarly, when he desired to wash his hands, water had to be poured on them from a distance by his attendant. This state of consecration or defilement, as we might be tempted rather to call it, was incurred by any person who had touched either a young child or a corpse or had assisted at a funeral. The taboo contracted by association with the dead was the strictest and most virulent of all. It extended not only to the persons who had handled the corpse or paid the last offices of respect to the departed; it applied to the place where the body was buried or the bones deposited. So sacred, indeed, was deemed the spot where a chief had died that in the old days everything upon it was destroyed by fire. Hence in order to avoid the destruction of a house, which a death in it would have entailed, it was customary to remove a sick or dying man to a temporary shed just large enough to shelter him from the sun or screen him from the rain; for if the man died in it, the destruction of the wretched hovel was no great loss to the survivors.⁹⁵ A widow was tabooed and had to observe the aforesaid restrictions from the death of her husband until his bones had been scraped and deposited in their last resting-place; and the same rule applied to a widower.⁹⁶ These taboos were temporary and could be removed by a priest, who performed certain rites and repeated certain spells (karakias), and thereby relieved the tabooed person from the state of sanctity or consecration under which he had laboured. The performance of the ceremony put an end to the spiritual quarantine; the man ceased to be sacred, he became common (noa) once more, and could mingle freely with his fellows. One of the ceremonies of desecration, as we may call it, was to pass a consecrated piece of wood over the right shoulder of the tabooed person, then round his loins, and back again over the left shoulder, after which the stick was broken in two and buried, burned, or cast into the sea.⁹⁷ Again, a temporary taboo was laid on all persons who were engaged in planting sweet potatoes, or in sorting the seed, or in digging and preparing the ground; they might not leave the fields where they were at work nor undertake any other labour. The fields themselves were sacred during these operations; none but the persons who were tabooed for the purpose might set foot on the ground or pluck up the weeds which grow rankly round the roots of the vegetable.⁹⁸ Similarly, in their great fishing-expeditions to catch mackerel, all concerned in making or mending the nets were under a taboo: the ground where the nets were made was sacred, and so was the river on the banks of which the work went on. No man but the tabooed persons might walk over the land or pass up or down the river in a canoe: no fire might be lighted within a prescribed distance: no food might be dressed while the taboo lasted. Not till the net had been finished and wetted with the sacred water, and the owner had caught and eaten a fish, did these burdensome restrictions come to an end by the removal of the taboo.⁹⁹ Once more, the men who took part in a warlike expedition were under a severe taboo and had to observe very strictly the customs which that mysterious state of consecration rendered obligatory.¹⁰⁰ Even after their return home they were not allowed to enter their houses or to hold any direct communication with their families who had remained there, till they had been rendered common (noa) by a ceremony of desecration. Before that ceremony took place, the warriors were obliged to throw away the remains of the bodies of their foes on which, as usual, they had been feasting; for being sacred food the flesh could only be touched by sacred or tabooed persons. One woman only, the wahine ariki, as she was called, that is the elder female of the elder branch of the stock from which the tribe traced their descent, was permitted to touch the sanctified meat; indeed, in order to carry out the ritual of desecration in due form she was expected and required to swallow an ear of the first enemy killed in battle.¹⁰¹ A warlike expedition might lay even people at home under a taboo; for all who remained behind, including old men, women, and slaves, were often required to observe a rigid fast and to abstain from smoking till the return of the warriors.¹⁰²

But in contrast to the temporary taboos which affected common folk and debarred them for a time from familiar intercourse with their fellows, a perpetual and very stringent taboo was laid on the persons and property of chiefs, especially of those high hereditary chiefs who bore the title of Ariki and were thought to be able at any time to hold visible converse with their dead ancestors.¹⁰³ Strictly speaking, "the ariki of a Maori tribe is the senior male descendant of the elder branch of the tribe, that is, he is a descendant of the elder son of the elder son of each generation from the time of the original ancestor down to the present day. As such, he was of old regarded almost as a god, inasmuch as he represented all that there was of măna and sacredness of his tribe. That he should have been regarded in this light is not astonishing, for the Maoris believed he was something more than human, in that he was the shrine of an hereditary Atua, the guardian spirit of the tribe, and could therefore at any time communicate with the tribal gods… Such a man was not only tapu in person but he made everything he touched so dangerously sacred as to be a source of terror to the tribe. To smoke his pipe, or drink from any vessel he had touched, was death speedy and certain at the hands of the gods, who avenge breaches of the tapu."¹⁰⁴ "The gods being no more than deceased chiefs, the arikis were regarded as living ones, and thus were not to be killed by inferior men, but only by those who had more powerful atuas in them; the victorious chief who had slain numbers, swallowed their eyes, and drunk their blood, was supposed to have added the spirits of his victims to his own, and thus increased his mana or power; to keep up this idea, and hinder the lower orders from trying whether it were possible to kill such corporeal and living gods, was the grand work of the tapu."¹⁰⁵ The godhead of a chief was thought to reside in his eyes, especially in his left eye; that was why by swallowing the eye or eyes of a slain chief a living chief was believed to absorb the divine spirit of the dead man and thereby to strengthen his own divinity; the more eyes he swallowed, the greater god he became.¹⁰⁶

Every such divine chief was under a permanent taboo; he was as it were surrounded by an atmosphere of sanctity which attached to his person and never left him; it was his birthright, a part of himself of which he could not be divested, and it was well understood and recognised by everybody at all times. And the sanctity was not confined to his person, it was an infection which extended or was communicated to all his movable property, especially to his clothes, weapons, ornaments, and tools, indeed to everything which he touched. Even the petty chiefs and fighting men, everybody indeed who could claim the title of rangatira or gentleman, possessed in some degree this mysterious quality.¹⁰⁷ However, in young people of rank the sanctity which appertained to them by virtue of their birth was supposed to be only latent; it did not develop or burst into full bloom till they had reached mature age and set up house on their own account. Hence noble boys and lads were under none of the irksome restrictions to which in their adult years they were afterwards bound to submit; they mixed freely with the profane vulgar and did not even disdain to carry fuel or provisions on their backs, a thing which no man of any standing could possibly do; at all events, if he did so demean himself, the food was thereby rendered taboo and could accordingly be used by nobody but himself. "If he went into the shed used as a kitchen (a thing, however, he would never think of doing except on some great emergency), all the pots, ovens, food, etc., would be at once rendered useless – none of the cooks or inferior people could make use of them, or partake of anything which had been cooked in them. He might certainly light a little fire in his own house, not for cooking, as that never by any chance could be done in his house, but for warmth; but that, or any other fire, if he should have blown upon it with his breath in lighting it, became at once tapu, and could be used for no common or culinary purpose. Even to light a pipe at it would subject any inferior person, or in many instances an equal, to a terrible attack of the tapu morbus, besides being a slight or affront to the dignity of the person himself. I have seen two or three young men fairly wearing themselves out on a wet day and with bad apparatus trying to make fire to cook with, by rubbing two sticks together, when on a journey, and at the same time there was a roaring fire close at hand at which several rangatira and myself were warming ourselves, but it was tapu, or sacred fire – one of the rangatira had made it from his own tinder-box, and blown upon it in lighting it, and as there was not another tinder-box amongst us, fast we must, though hungry as sharks, till common culinary fire could be obtained."¹⁰⁸

The head of a chief was always and at all times deemed most sacred, and in consequence he might not even touch it with his own hand; if he chanced to commit the sacrilege, he was obliged at once to apply his fingers to his sacred nose and to snuff up the odour of sanctity which they had abstracted, thus restoring the holy effluvium to the place from which it had been taken.¹⁰⁹ For the same reason the cutting of a chief's hair was a most difficult and delicate operation. While it lasted neither the great man himself nor the barber who operated on him was allowed to do anything or partake of any food except under the restrictions imposed on all sacred or tabooed persons; to use the scissors or the shell, with which the operation was performed, for any other purpose or any other person would have been a terrible profanation of sacred things, and would have rendered the rash sacrilegious wretch, who had dared so to appropriate it, liable to the severest punishment. The severed hair was collected and buried or hung up on a tree,¹¹⁰ probably to put it out of the way of common folk, who might have been struck dead by contact with the holy locks. But apparently the dangers incident to hair-cutting were by no means confined to chiefs, but extended to any one who was bold enough to submit his head to the barber's shears; for one of the early writers on the Maoris tells us that "he who has had his hair cut is in the immediate charge of the Atua; he is removed from the contact and society of his family and his tribe; he dare not touch his food himself; it is put into his mouth by another person; nor can he for some days resume his accustomed occupations, or associate with his fellow-men."¹¹¹ The hair of the first-born of a family in particular, on account of his extreme sanctity, might be cut by nobody but a priest; and for many days after the operation had been performed the priestly barber was in a state of strict taboo. He could do nothing for himself, and might not go near anybody. He might not touch food with his hands, and no less than three persons were required to feed him. One of them prepared the food at a safe distance, took it to a certain place, and retired; a second came forward, picked up the victuals, carried them to another spot and left them; finally, a third, venturing into the danger zone, actually brought the food to the priest and put it into his mouth.¹¹²

The atmosphere of taboo or sanctity which thus surrounded Maori chiefs and gentlemen not only imposed many troublesome and inconvenient restraints on the men themselves, it was also frequently a source of very real danger, loss, and annoyance to other people. For example, it was a rule that a chief should not blow on a fire with his mouth, because his breath being sacred would communicate its sanctity to the fire, and if a slave or a common man afterwards cooked food at the fire or merely took a brand from it, the chief's holiness would cause that man's death.¹¹³ Again, if the blood of a high chief flowed on anything, though it were but a single drop, it rendered the thing sacred to him, so that it could be used by nobody else. Thus it once happened that a party of natives came in a fine new canoe to pay their respects to an eminent chief; the great man stepped into the canoe, and in doing so he chanced to strike a splinter into his foot, which bled. That sufficed to consecrate the canoe to him. The owner at once leaped out, drew the canoe ashore opposite to the chief's house and left it there.¹¹⁴ Again, a Maori gentleman, visiting a missionary, knocked his head against a beam in the house, and his sacred blood was spilt. The natives present thereupon told the missionary that in former times his house would after such an accident have belonged to his noble visitor.¹¹⁵ Even the cast garments of a chief had acquired, by contact with his holy body, so virulent a degree of sanctity that they would kill anybody else who might happen in ignorance to find and wear them. On a journey, when a chief found his blanket too heavy to carry, he has been known to throw it very considerately down a precipice where nobody would be likely to light on it, lest some future traveller should be struck dead by appropriating the sacred garment. Once a chief's lost tinder-box actually caused the death of several persons; for having found it and used it to light their pipes, they literally died of fright on learning the sacrilege which they had committed.¹¹⁶ Such fatal effects consequent on the discovery of a breach of taboo were not uncommon among the Maoris. For instance, a woman once ate some peaches which, though she did not know it, had been taken from a tabooed place. As soon as she heard where the fruit had come from, the basket which she was carrying dropped from her hands, and she exclaimed in agony that the spirit (atua) of the chief whose sanctuary had thus been profaned would kill her. That happened in the afternoon, and next day by twelve o'clock she was dead.¹¹⁷ Again, a slave, a strong man in the prime of life, once found the remains of a chief's dinner beside the road, and being hungry ate it up without asking any questions. No sooner, however, did he hear to whom the food had belonged than he was seized with the most extraordinary convulsions and cramps in the stomach, which never ceased till he died about sundown the same day. The English eyewitness who reports the case adds, that any European freethinker who should have denied that the man was killed by the chief's taboo would have been listened to by the Maoris with feelings of contempt for his ignorance and inability to understand plain and direct evidence.¹¹⁸

In order that a thing should be consecrated or tabooed to the exclusive use and possession of a chief, it was not necessary that his sacred blood should flow on it, or that he should merely touch it; he had only to call it his head, or his back-bone, or any other part of his body, and at once the thing, by a legal fiction, became his and might be appropriated by nobody else under pain of violating the taboo which the chief had laid upon it. For example, when a chief desired to prevent a piece of ground from being cultivated by any one but himself, he often resorted to the expedient of calling it his back-bone; after that if any man dared to set foot on the land so consecrated, the transgression was equivalent to a declaration of war. In this simple and easy fashion a chief might acquire anything that took his fancy from an axe or a canoe to a landed estate, and the rightful owner of the property dared not complain nor dispute the claim of his superior.¹¹⁹

Nevertheless in daily life even ordinary people used the taboo to secure their property or to acquire for themselves what had hitherto been common to all. For example, if a man found a piece of drift timber, he could make it his own by tying something to it or giving it a chop with his axe; he thereby set his taboo on the log, and as a general rule the taboo would be respected. Again, with a simple piece of flax he might bar the door of his house or his store of food; the contents of the house or store were thus rendered inviolable, nobody would meddle with them.¹²⁰

It is easy to see that this form of taboo must have greatly contributed to create and confirm respect for the rights of private property. The most valuable articles might, we are told, under ordinary circumstances be left to its protection in the absence of the owners for any length of time.¹²¹ Indeed so obvious and so useful is this function of taboo that one well-informed writer supposes the original purpose of the institution to have been no other than the preservation of private property;¹²² and another observer, after eulogising its beneficent effects, declares that "it was undoubtedly the ordinance of a wise legislator."¹²³ But to say this is greatly to overrate the wisdom and foresight of primitive man in general and of the Polynesians in particular; it implies a fundamental misconception of the real nature and history of taboo. That curious institution was not the creation of a prudent and sagacious legislator, who devised this system of checks and restrictions for the purpose of curbing the passions of a savage race and inducing them to submit to the salutary restraints of law and morality. It was in its origin, I believe, simply a crude and barbarous form of superstition, which, like many other superstitions, has accidentally led to good results that were never contemplated by its ignorant and foolish votaries. It is thus that in the long history of mankind things which to a contemporary spectator might seem to be almost unmitigated evils turn out in the end to be fraught with incalculable good to humanity. This experience, often repeated, enables students of the past to look forward, even in the darkest hours, with cheerful confidence to the future.

The particular superstition which lies at the root of taboo and has incidentally exercised a beneficent influence by inspiring a respect for law and morality appears to be a belief in the existence of ghosts and their power to affect the fortunes of the living for good or evil. For the ultimate sanction of the taboo, in other words, that which engaged the people to observe its commandments, was a firm persuasion that any breach of these commandments would surely and speedily be punished by an atua or ghost, who would afflict the sinner with a painful malady till he died. From youth upwards the Maori was bred in the faith that the souls of his dead ancestors, jealous of any infraction of the traditionary rites, would commission some spirit of their kin to enter into the transgressor's body and prey on a vital part. The visible signs of this hidden and mysterious process they fancied to be the various forms of disease. The mildest ailments were thought to be caused by the spirits of those who had known the sufferer on earth, and who accordingly were imagined to be more merciful and more reluctant to injure an old friend and relation. On the other hand the most malignant forms of disease were attributed to the spirits of dead infants, who having never learned to love their living friends, would rend and devour the bowels of their nearest kin without compunction. With these ideas as to the origin of disease the Maoris naturally did not attempt to heal the sick through the curative properties of herbs and other drugs; their remedies consisted not in medicine but in exorcism: instead of a physician they sent for a priest, who by his spells and incantations undertook to drive the dangerous sprite from the body of the patient and to appease the ancestral spirit, whose wrath was believed to be the cause of all the mischief. If the deity proved recalcitrant and obstinately declined to accept this notice to quit, they did not hesitate to resort to the most threatening and outrageous language, sometimes telling him that they would kill and eat him, and at others that they would burn him to a cinder if he did not take himself off at once and allow the patient to recover.¹²⁴ Curiously enough, the spirit which preyed on the vitals of a sick man was supposed to assume the form of a lizard; hence these animals, especially a beautiful green species which the Maoris called kakariki, were regarded with fear and horror by the natives.¹²⁵ Once when a Maori of Herculean thews and sinews was inadvertently shown some green lizards preserved in a bottle of spirits, his massive frame shrank back as from a mortal wound, and his face betrayed signs of extreme horror. An aged chief in the room, on learning what was the matter, cried out, "I shall die! I shall die!" and crawled away on hands and knees; while the other man gallantly interposed himself as a bulwark between the fugitive and the green gods (atuas) in the bottle, shifting his position adroitly so as to screen the chief till he was out of range of the deities.¹²⁶ An old man once assured a missionary very seriously that in attending to a sick person he had seen the god come out of the sufferer's mouth in the form of a lizard, and that from the same moment the patient began to mend and was soon restored to perfect health.¹²⁷