John Rutherford, the White Chief Part 9

The New Zealand chiefs, however, not excepting the most respectable among them, were found to be sadly given to calumniate one another by all sorts of fictions; and even Pomaree, bad as he really was, seems sometimes to have been worse reported of by the others than he deserved.

Upon another occasion Korro-korro told a long story about a design which he said had been formed to cut off the ship belonging to the missionaries, and of which he maintained that Pomaree was the princ.i.p.al instigator; but this was afterwards discovered to be a mere invention of that otherwise very honourable chief.

Notwithstanding Pomaree's bad reputation, indeed, it is remarkable that we do not find a single instance anywhere recorded in which any European had reason to complain of his conduct. Nicholas was once dreadfully alarmed by the apprehension that he had decoyed away his friend, Marsden, to murder him; but was very soon relieved by the return of the reverend gentleman from a friendly walk which he had been enjoying, in the company of his supposed a.s.sa.s.sin, through one of the woods on his territory.

Pomaree, in truth, was too thoroughly aware of the advantages to be derived from the visits of the Europeans to think of exercising his murderous propensities upon their persons, however fond he might have been of embruing his hands in the blood of his own countrymen.

"We found Pomaree," says Nicholas, "to be a very extraordinary character; he was of more service to us in procuring timber than all the other chiefs put together; and I never met, in any part of the world, with a man who showed so much impatient avidity for transacting business. His abilities, too, in this line were very great; he was an excellent judge of several articles, and could give his opinion of an axe as well as any European; while handling it with ecstasy the moment he got it in his possession, his eyes would still feast themselves on so valuable an acquisition."

He then relates an anecdote of him which strikingly corresponds with one of the circ.u.mstances which Rutherford mentions: his custom of trafficking in preserved heads.

"This man," continues Nicholas, "displayed upon every occasion a more uncomplying spirit of independence than any of the other chiefs. It is customary with the New Zealanders to preserve from putrefaction, by a curious method, the heads of the enemies they have slain in battle; and Pomaree had acquired so great a proficiency in this art that he was considered the most expert at it of any of his countrymen. The process, as I was informed, consists of taking out the brains, and drying the head in such a manner as to keep the flesh entire; but in doing this an uncommon degree of skill and experience is required. Marsden put some questions to Pomaree one day about the plan he pursued in this art that gave him so decided a superiority over the others; but he was not willing to make him a direct reply, as he knew it was a subject on which we reflected with horror, and one which in its detail must be shocking to our feelings. But my friend asking him if he could procure a head preserved in this manner, it occurred to him that he might receive an axe for his trouble; and this idea made the man of business not only enter into a copious explanation of his system, but induced him also to offer us a sample of his practice, by telling us he would go and shoot some people who had killed his son, if we would supply him with powder for the purpose; and then, bringing back their heads, would show us all we wished to know about his art of preserving them.

"It will easily be supposed that this sanguinary proposal immediately put an end to all further interrogatories; and Marsden, whose motive for questioning him on the subject was not to discover the nature of a practice so revolting to humanity, but to develop more fully the character of the individual, told him he must fight no more, and desired him, in positive terms, never to attempt to bring any sample of his art on board, as he had no intention of seeing it himself at the time he inquired about it, nor would he suffer any one in the ship to countenance such a shocking exhibition.

"This was a sad disappointment to Pomaree, who found himself deceived in the hopes he had formed of increasing his wealth by the addition of another axe; and I cannot help believing that, for so tempting a reward, he would not have hesitated to take the life of the first person that came in his way, provided he could have done it with impunity. This chief omitted no opportunity of setting forth his great personal qualifications, as likewise the extensive authority he possessed; and he was constantly boasting of his warlike achievements, despising his rivals, and extolling himself over all the other heroes of New Zealand."

Cruise has given us a short account of the manner of preserving heads; and we find it also detailed in Rutherford's journal, somewhat more minutely. According to him the skull is first completely emptied of its contents, the eyes and tongue being likewise extracted; after which the nostrils and entire inside of the skull are stuffed with flax. At the neck, where the head has been cut from the body, they draw the skin together like the mouth of a purse, leaving, however, an open s.p.a.ce large enough to admit the hand.

They then wrap it up in a quant.i.ty of green leaves, and in this state expose it to the fire till it is well steamed; after which the leaves are taken off, and it is next hung up to dry in the smoke, which causes the flesh to become tough and hard. Both the hair and teeth are preserved, and the tattooing on the face remains as plain as when the person was alive. The head, when thus cured, will keep for ever, if it be preserved dry.

Cruise says that the heads are only exposed to a current of dry air; but it appears, from Rutherford's account, that they are hung in the smoke of a wood fire, and are thus, in fact, preserved from decaying princ.i.p.ally by being impregnated with the pyroligneous acid. That the New Zealanders are well acquainted with the antiseptic powers of this extract is proved also by what was formerly stated as to their method of curing mussels. A French writer considers that this art of preserving heads is a proof of some original connection between the New Zealanders and the ancient world; as the process is as effective as that by which the Egyptians prepared their mummies.

In savage countries the spirit of war is very much a spirit of personal hostility; and both because of this, and from the state of society not admitting of the erection of expensive public memorials which elsewhere, or in another age, are employed to preserve the renown of military exploits, the barbarian victor generally celebrates his triumph on the body of his slain enemy, in disfiguring which he first exercises his ingenuity, and afterwards in converting it into a permanent trophy of his prowess.

The ancient Scythian warrior, Herodotus tells us, was wont to carry away the heads of all those whom he slew in battle, to present to his king; and the ancient Gauls, it is said, used to hang these b.l.o.o.d.y spoils around the necks of their horses. The Gauls are a.s.serted also to have been in the practice of embalming the heads which they brought home from their wars, of which they had large collections, which they kept in chests. These they used to show with much exultation to the strangers who visited their country; boasting that neither they nor their ancestors had ever been known to dispose of such honourable heirlooms for any price that could be offered.

Among some races it has been the custom to preserve only the scalp; as, for instance, among the Indians of America. The taking of scalps, however, is also a practice of great antiquity. The Scythians used to hang the scalps of their enemies to the harness of their horses; and he was deemed the most distinguished warrior whose equipage was most plentifully decorated with these ornaments. Some were accustomed to sew numbers of scalps together, so as to form a cloak, in which they arrayed themselves. It was also usual for the warriors of this nation to tear off the skin from the right hands of their slain enemies, and to preserve it with the nails attached; and sometimes they flayed the whole body, and, after drying the skin, made use of it as a covering for their horses.

Some of the savage tribes of America are said to have been accustomed to practice the same barbarity, and to convert the skins of the hands into pouches for holding their tobacco.

The history of Scotland affords an instance, even in comparatively recent times, of a victorious party, in the bitterness of their contempt and hatred, employing the skin of a slain enemy in a somewhat similar manner. Hugh Cressingham, appointed by Edward I. Lord Chief Justice of Scotland, having been slain at Stirling Bridge in an attack by Wallace, the Scots flayed him, and made saddles and girths of his skin.

To recur to the practices of a higher state of civilization, our own custom, which existed as late as the last century, of exposing the heads of traitors, although meant as a warning, in the same way as hanging in chains, was perhaps a relic of those ferocious ages when it was not considered mean and brutal to carry revenge beyond the grave. The executions in London, after the rebellion of 1745, were followed by such a revolting display, useless for any object of salutary terror, and calculated only to excite a vulgar curiosity. Horace Walpole, in a very few words, describes the feelings with which the public crowded to this sight:--"I have been this morning at the Tower, and pa.s.sed under the new heads of Temple Bar, where people make a trade of letting spying gla.s.ses at a halfpenny a look."

The New Zealanders have, therefore, in some degree, a justification for this custom in the somewhat similar acts of civilized communities. At any rate, in preserving, as they do, the heads of their enemies, they only follow a practice which has been common to many other barbarous tribes.

Although Pomaree, it would appear, made a merchandise of these heads when he had the opportunity, his countrymen, in general, are far from treating them with so much disrespect. It was with great reluctance that some of them were prevailed upon to sell one to Mr. Banks, when he was with Cook in Queen Charlotte Sound, in 1770; and nothing could induce them to part with a second. They are, in fact, preserved as spoils or trophies during the continuance of the war; and their restoration to the party from whom they have been taken is so indispensable a preliminary to the conclusion of a peace, that it is said no chief would dispose of them, unless it were his determination never to come to terms with his opponents; so that we may suppose this was what Pomaree had resolved upon.

The brain is eaten, like the rest of the body; and the eyes are also frequently devoured by the conqueror, especially the left eye, which, it is believed, ascends to heaven and becomes a star. Shungie is stated, upon one occasion, to have eaten the left eye of a great chief whom he had killed in battle, under the idea of thus increasing the glory and brightness of his own left eye, when it should be transferred to the firmament; for it is understood that when any one eats of the person he has killed, the dead man becomes a part of himself.

[Ill.u.s.tration: _Christchurch Museum._

Stone implements used by Maoris for cutting hair.]

Nicholas tells another amusing story of Pomaree's style of doing "business," which we shall also give in his own words. "This wily chief," says he, "had cast a longing eye upon a chisel belonging to one of the missionaries, and to obtain it he had brought some fish on board, which he presented to the owner of the chisel with so much apparent generosity and friendliness, that the other could not help considering it a gratuitous favour, and, receiving it as such, told him he felt very grateful for his kindness.

"But Pomaree had no idea of any such disinterested liberality, and as soon as the fish were eaten, he immediately demanded the chisel in return; which, however, was not granted, as it was a present much too valuable to be given away for so trifling a consideration. Incensed at the denial, the chief flew into a violent rage, and testified, by loud reproaches, how grievously he was provoked by the ill-success of his project. He told the person, who very properly refused to comply with his demand, that 'he was no good,' and that he would never again bring him anything more. He attempted the same crafty experiment upon another of our party also, but this proved equally abortive, the person being well aware of his character, and knowing he would require from him ten times more than the worth of his pretended favour."

Though so covetous and crafty himself, however, Pomaree had no mercy to show for the delinquencies of others. On one occasion, when a poor "cookee" had been detected in the commission of some petty theft about the vessel, he was loud in his exhortations to the captain to hang him up immediately. The man appears, indeed, to have been altogether divested even of those natural affections which scarcely any of his savage countrymen but himself were found to be without.

When Marsden and Nicholas left New Zealand, a number of the chiefs sent their sons with them to Port Jackson; and such a scene of anguish took place on the parting between the parents and their children that there was no European present, Nicholas says, not excepting the most obdurate sailor on board, who was not more or less affected. "But I cannot help noticing," he adds, "that in the general expression of inconsolable distress, Pomaree was the only person who showed no concern; he took leave of his son with all the indifference imaginable, and hurrying into his canoe, paddled back to the sh.o.r.e--a solitary exception to the affecting sensibility of his countrymen."

Even Pomaree, however, could weep on some occasions, as the following account which Marsden gives us of an interview he had with him four or five years after this will show. "He told me," says Marsden, "that he was very angry that I had not brought a blacksmith for him; and that when he heard that there was no blacksmith for him, he sat down and wept much, and also his wives. I a.s.sured him that he should have one, as soon as one could be got for him. He replied it would be of no use to him to send a blacksmith when he was dead; and that he was at present in the greatest distress: his wooden spades were all broke, and he had not an axe to make any more; his canoes were all broke, and he had not a nail or a gimlet to mend them with; his potato grounds were uncultivated, and he had not a hoe to break them up with, nor a tool to employ his people; and that, for want of cultivation, he and his people would have nothing to eat. He begged me to compare the land of Tippoonah,[BH] which belonged to the inhabitants of Ranghee-hoo[BI] and Shungie, with his; observing, that their land was already prepared for planting, because a smith was there, and they could get hoes, &c. I endeavoured to pacify his mind with promises, but he paid little attention to what I said in respect to sending him a smith at a future period."

Pomaree was by much too cunning to be cheated of his object in this way.

He was evidently determined not to go without something in hand; and nothing accordingly would drive him from his point.

When Marsden tried to divert his attention to another subject by asking him if he should wish to go to England, he replied at once that he should not; adding, with his characteristic shrewdness, that he was a little man when at Port Jackson, and should be less in England; but in his own country he was a great king. The conference ended at last by an express promise that he should have immediately three hoes, an axe, a few nails, and a gimlet. This instantly put him in great good humour.

We have collected these notices in order to give a more complete ill.u.s.tration of so singular and interesting a character as that formed by the union of the rude and bloodthirsty barbarian with the bustling trafficker. It is an exhibition of the savage mind in a new guise. We have only to add, with regard to Pomaree, that it appears by other authorities, as well as by the notice we find in Rutherford, that he was in the habit of making very devastating excursions occasionally to the southern part of the island. When Cruise left New Zealand in 1820, he had been away on one of these expeditions nearly a year, nor was it known exactly where he had gone to. The people about the mouth of the Thames said they had seen him since he left home, but he had long ago left their district for one still farther south. The last notice we find of him, is in a letter from the Rev. H. Williams, in the "Missionary Register" for 1827, in which it is stated, that he had a short time before fallen in battle, having been cut to pieces, with many of his followers, by a tribe on whom he had made an attack.

This event, of the circ.u.mstances of which Dillon was furnished with a particular account by some of the near relations of the deceased chief, took place in the southern part of the island.

FOOTNOTES:

[Footnote BC: This is one of the discrepancies in Rutherford's narrative. Taranaki is a district on the West Coast of the North Island, and is about 150 miles from Cook Strait.]

[Footnote BD: Otago is a large province in the southern part of the South Island, 300 miles from the Strait. Rutherford probably refers to Takou, a Wairarapa chief, who was connected with the Ngai-Tahu of Otago.]

[Footnote BE: It is supposed that the man was "Jim the Maori," the latter word being wrongly spelt "Moury" in the ma.n.u.script of Rutherford's story. The man's real name was James Caddell. He was an Englishman by birth, and lived amongst the Maoris so long that he became one of them, adopting their customs and ideas. Those who have investigated his case believe that he belonged to the "Sydney Cove," a sealer, which sailed in New Zealand waters. Near the South Cape, a boat from a sealer was captured by the Maoris, and all the members of the crew except Caddell were killed and eaten. Caddell, according to his own account, was saved by running to a chief and touching his mat. He was sixteen years of age then. He married a chief's daughter, and became a Maori in all respects except colour. He was captured by Captain Edwardson, of the "Snapper," and was taken to Sydney, where he seems to have paraded as a savage chief. While he was with the Maoris, he almost forgot the English language, and found much difficulty in making himself understood by Captain Edwardson.]

[Footnote BF: Mr. Kendal was one of the missionaries who went to New Zealand with Marsden when missionary work in the country was begun.]

[Footnote BG: Pomare.]

[Footnote BH: Te Puna, at that time the princ.i.p.al town in the Bay of Islands.]

[Footnote BI: Rangihoua.]

CHAPTER IX.

The New Zealanders, according to Rutherford, have neither priests, nor places of worship, nor any religion except their superst.i.tious dread of the Atua.

To an uneducated man, coming from a Christian country, the entire absence of all regular religious observances among these savages would very naturally give such an impression. Cook ascertained that they had no "morais"[BJ] or temples, like some of the other tribes of the South Seas; but he met with persons who evidently bore what we should call the priestly character.

The New Zealanders are certainly not without some notions of religion; and, in many particulars, they are a remarkably superst.i.tious people.

During the whole course of their lives, the imagined presence of the unseen and supernatural crosses them at every step. What has been already stated respecting the "taboo" may give some idea of how submissive and habitual is their sense of the power of the Divinity, and how entirely they conceive themselves to be in his hands; as well as what a constant and prying superintendence they imagine him to exercise over their conduct.

It would be easy to enumerate many minor superst.i.tions, all indicative of the extraordinary influence of the same belief. They think, for instance, that if they were to allow a fire to be lighted under a shed where there are provisions, their G.o.d would kill them.

They have many superst.i.tions, also, with regard to cutting their hair.

Cook speaks, in the account of his third voyage, of a young man he had taken on board the ship, who, having one day performed this ceremony, could not be prevailed upon to eat a morsel till night, insisting that the atua would most certainly kill him if he did.