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 fishing 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 nobody 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 passed 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 assent, 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 shipmate'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 scraped 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 space of about thirty feet in
circumference 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 principally in shooting and fishing, 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.
[Illustration: Flute, made from the arm or thigh-bone of an enemy.]
"At last, it happened one day," the narrative proceeds, "while we were
all assembled 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 fishing, 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 shell 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
grass, 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 passage, 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 amusements of the New Zealanders.
Destitute 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 passing 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
polishing 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 shore 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 attitude is preserved by all of them; and they do
not consider it a dance at all when this rule is not attended to.
Captain Dillon very much amused some of those who came on board his ship
by a sample of English dancing, which he made his men give them on deck.
A company of soldiers going through their manual exercise would
certainly have come much nearer their notions of what a dance ought to
be.
Although there are no written laws in New Zealand, all these matters
are, no doubt, regulated by certain universally understood rules,
liberal enough in all probability, in the license which they allow to
the tyranny of the privileged class, but still fixing some boundaries to
its exercise, which will accordingly be but rarely overstepped. Thus,
the power which the chief seems to enjoy of depriving any of his slaves
of life may be limited to certain occasions only; as, for instance, the
death of some member of the family, whose manes, it is conceived, demand
to be propitiated by such an offering. That in such eases slaves are
often sacrificed in New Zealand, we have abundant evidence.
Cruise even informs us that when a son of one of the chiefs died in
Marsden's house, in New South Wales, it required the interposition of
that gentleman's authority to prevent some of the boy's countrymen, who
were with him, from killing a few of their slaves, in honour of their
deceased friend. On other occasions, it is likely that the life of the
slave can only be taken when he has been convicted of some delinquency;
although, as the chief is the sole judge of his criminality, he will
find this, it may be thought, but a slight protection. The domestic
slaves of the chiefs, however, it is quite possible, and even likely,
are much more completely at the mercy of their caprice and passion than
the general body of the common people, whose vassalage may, after all,
consist in little more than the obligation of following them to their
wars, and rendering them obedience in such other matters of public
concern.
Between the chiefs and the common people, who, as we have already
mentioned, are called "cookees," there seems to be also a pretty
numerous class, distinguished by the name of rungateedas, or, as it has
been more recently written, rangatiras, which appears to answer nearly
to the English term gentry.[AX] It consists of those who are connected
by relationship with the families of the chiefs; and who, though not
possessed of any territorial rights, are, as well as the chiefs
themselves, looked upon as almost of a different species from the
inferior orders, from whom they are probably as much separated in their
political condition and privileges as they are in the general estimation
of their rank and dignity. The term rangatira, indeed, in its widest
signification, includes the chiefs themselves, just as our English
epithet gentleman does the highest personages in the realm.
Although there is no general government in New Zealand, the chiefs
differ from each other in power; and some of them seem even to exercise,
in certain respects, a degree of authority over others. Those who are
called areekees,[AY] in particular, are represented as of greatly
superior rank to the common chiefs. It was, probably, a chief of this
class of whom Cook heard at various places where he put in along the
east coast of the northern island, on his first visit to the country. He
calls him Teratu; and he found his authority to extend, he says, from
Cape Turnagain to the neighbourhood of Mercury Bay. The eight districts,
too, into which this island was divided by Toogee,[AZ] in the map of it
which he drew for Captain King, were in all likelihood the nominal
territories, or what we may call feudal domains, of so many areekees.
The account which Rutherford gives of the law, or custom, which prevails
in New Zealand in regard to the crime of theft, may seem at first sight
to be somewhat irreconcilable with the statements of other authorities,
who tell us that this crime is regarded by the natives in so heinous a
light that its usual punishment is death; whereas, according to him, it
would seem scarcely to be considered by them as a crime at all.
This apparent disagreement, however, arises, in all probability, merely
from that misapprehension, or imperfect conception, of the customs of a
foreign people into which we are so apt to be misled by the tendency we
have to mix up constantly our own previously acquired notions with the
simple facts that present themselves to us, and to explain the latter by
the former. With our habits and improved ideas of morality, we see in
theft both a trespass upon the arbitrary enactments of society, which
demands the correction of the civil magistrate, and a violation of that
natural equity which is independent of all political arrangements, and
would make it unfair and wrong for one man to take to himself what
belongs to another, although there were no such thing as what is
commonly called a government in existence.
But in the mind of the New Zealander these simple notions of right and
wrong have been warped, and, as it were, suffocated, by a multitude of
unnatural and monstrous inventions, which have grown up along with them
from his very birth. How misapplied are the epithets, natural and
artificial, when employed, as they often are, to characterise the savage
and civilized state! It is the former, in truth, which is by far the
most artificial; and much of civilization consists in the abolition of
the numerous devices by which it has falsified and perverted the natural
dispositions of the human heart and understanding, and in the
reformation of society upon principles more accordant with their
unsophisticated dictates.
Probably the only case in which the New Zealander looks upon theft as a
crime is when it is accompanied by a breach of hospitality, or is
committed upon those who have, in the customary and understood manner,
entrusted themselves to his friendship and honour. In any other
circumstances, he will scarcely hold himself disgraced by any act of
depredation which he can contrive to accomplish without detection;
however much the fear of not escaping with impunity may often deter him
from making the attempt.
Then, as for the estimation in which the crime is politically held,
this, we need not doubt, will be very much regulated by the relative
situation in regard to rank of the two parties. Most of the European
visitors who have hitherto given us an account of the country have mixed
chiefly with the higher classes of its inhabitants, and consequently
learned but little with regard to the condition of the great body of the
population, except in so far as it affected, or was affected by, that of
the chiefs. Hence the impression they have taken up that theft in New
Zealand is looked upon as one of the worst of crimes, and always
punished with death. It is so, we have no doubt, when committed by one
of the common people upon any of the privileged class. In that case, the
mean and despised condition of the delinquent, as compared with that of
the person whose rights he has dared to invade, converts what might
otherwise have scarcely been deemed a transgression at all into
something little short of sacrilege. The thief is therefore knocked on
the head at once, or strung up on a gallows; for that, too, seems to be
one of the modes of public punishment for this species of crime in New
Zealand. This severity is demanded by the necessity which is felt for
upholding the social edifice in its integrity; and is also altogether in
keeping with the slight regard in which the lives of the lower orders
are universally held, and the love of bloodshed by which this ferocious
people is distinguished.
But when one "cookee," or common man, pilfers from another, it is quite
another matter. In this case, the act entirely wants those aggravations
which, in the estimation of a New Zealander, give it all its
criminality; and the parties, besides, are so insignificant, that the
notion of avenging any injury which the one may have suffered from the
other by the public execution of the offender would probably be deemed
in that country nearly as unreasonable as we should hold a proposal for
the application of such a scheme of government in correction of the
quarrels and other irregularities of the lower animals.
It need not, therefore, surprise us to be told, especially when we
consider also the trivial value of any articles of property they
possess, that thieving among the common people there is regarded, not as
a crime, but as an art, in which, as in other arts, the skilful and
dexterous practitioner deserves reward rather than punishment; nearly as
it was regarded among the Spartans, who punished the detected thief,
indeed, but not so much for his attempt as for his failure; or more
nearly still as it is said to have been among the ancient Egyptians, by
whom such acts were, in all cases, allowed to be perpetrated with
impunity.
This view will go far to explain various incidents which we find noticed
in the different accounts of New Zealand. The reports of the
missionaries, in particular, abound with notices of individuals put to
death by the chiefs for alleged acts of theft; but in every case of this
kind which is mentioned, the person punished is, we believe, a slave. We
have observed no instance, noted, in which the crime in question was
punished, either with death or in any other way, when committed by one
"cookee" on the property of another; and it is abundantly evident, from
many things which are stated, that the natives themselves really do not
consider the act as implying, in ordinary cases, that moral turpitude
which we generally impute to it.
In one case which Marsden mentions, the brother of a chief, named
Ahoudee Ogunna,[BA] conceiving himself to have been improperly treated
by one of the missionaries, stole two earthen pots from another of them;
but the explanation which the chief gave of the matter was that his
brother had not stolen the pots, but had only taken them away with an
intention to bring on an explanation respecting the conduct which had
given him offence. The man's expectation here evidently was that his
theft (if it was to be so called) would merely have the effect of making
the missionaries as angry as he himself was, and so of rendering both
parties equally anxious for a full discussion of their differences. He
had himself, as he conceived, been affronted in a manner not to be
passed over; and his stealing of the pots he meant merely as a spirited
act of retaliation, which would in some degree throw back the insult he
had received upon those who had inflicted it, and make them in their
turn feel mortified and on fire for satisfaction.
He certainly did not imagine for a moment that he was at all degrading
himself by the method he adopted for attaining this end. The
degradation, in his conception of the matter, would be all with the
party robbed. He had, however, in his anger, forgotten one thing, which,
according even to the notions of the New Zealanders, it was most
material that he should have remembered, as his more considerate brother
felt as soon as he heard of the transaction, and as even he himself was
afterwards brought to acknowledge. The chief, besides having experienced
much kindness from the missionaries, was the very person from whom they
had purchased the ground on which their settlement was established, and
on whose friendship, at least, they had therefore a fair right to count,
if they were not even to regard themselves as in some degree under his
special protection. That personage felt the force of these
considerations so strongly that, in order to show how much he was vexed
and ashamed at his brother's conduct, he burned his own house to the
ground, and left his usual place of residence, with a determination
never to return to it so long as his brother lived.
On the morning of his departure, the high-spirited chief came to take
leave of the missionaries, when he told them that he had been on the
spot where his house stood before he burned it, to weep with his
friends, and showed them how much he had lacerated his face, arms, and
other parts of his body, in which his friends had followed his example.
His brother, too, at last came to them, quite penitent for his hasty
conduct, and offered to restore the only one of the pots which he still
had, the other having been already stolen from him by one of his
countrymen. Accordingly, he soon after sent his son with the article;
and the boy having been presented with six fish-hooks, he immediately
brought them back, with a message, that his father would take nothing
for the pot.
Such acts of retaliation as that to which the brother of Ahoudee Ogunna
here had recourse are often resorted to by the chiefs with something of
a similar design, to avenge themselves, namely, for injuries which they
conceive they have sustained, or to bring about those ulterior measures
by which they may obtain for their grievances complete atonement or
redress. In this way, many wars arise. But it is a point of honour with
a chief never to touch what belongs to those who have trusted themselves
to his friendship, and against whom he has no claim for satisfaction on
account of any old affront or outrage. To be supposed capable of doing
so would be felt by any of them as an intolerable imputation.
[Illustration: A waist-mat. _Christchurch Museum_.]
We find a striking instance of this, to pass over many others that might
be quoted, in the conduct of Tetoro, who returned home to New Zealand
from Port Jackson, along with Cruise, in the "Dromedary." It was thought
necessary, during the passage, to take from this chief a box containing
some gunpowder, which he had got with him, and to lodge it in the
magazine until the ship arrived at New Zealand. "Though every exertion,"
says Cruise, "was used, to explain the reason why he was requested to
give it up, and the strongest assurances made that it should be restored
hereafter, he either could not or would not understand what was said to
him. Upon parting with the property, which, next to his musket, was in
his eyes the greatest treasure in the world, he fell into an agony of
grief and despair which it was quite distressing to witness, repeatedly
exclaiming, 'No good,' and, rolling himself up in his mat, he declined
the conversation of every one. He remained in this state so long that
the powder was at length brought back; but he refused to take it,
saying, 'that they might again put it in the magazine, since they must
now be aware that he had not stolen it.'"
Similar to that of Tetoro, was the conduct of a chief whom Marsden met
with on his first visit to New Zealand, and who was so much grieved and
ashamed at the circumstance of one of his dependents having stolen some
trifle from that gentleman, that he sat for two days and nights on the
deck of the ship, and could not be prevailed upon to enter the
cabin.[BB]
FOOTNOTES:
[Footnote AT: I pea, "Of course."]
[Footnote AU: Kanikani, to dance, as in the haka.]
[Footnote AV: These words are not in accord with the present system of
spelling, there being no "sh" and no "c" in the Maori orthography. The
former name is probably Hau, and the latter Peka. The letter "E" placed
in front of them is used by the Maoris to denote the vocative, and
Rutherford has evidently taken it as part of the word. Sometimes the
"E"--which is pronounced as "a" in "pay"--is placed both before and
after the name of the person addressed, as "E Peka, e!"]
[Footnote AW: These words are not in accord with the present system
of spelling, there being no "sh" and no "c" in the Maori orthography.
The former name is probably Hau, and the latter Peka. The letter "E"
placed in front of them is used by the Maoris to denote the vocative,
and Rutherford has evidently taken it as part of the word. Sometimes the
"E"--which is pronounced as "a" in "pay"--is placed both before and
after the name of the person addressed, as "E Peka, e!"]
[Footnote AX: The latter word is correct.]
[Footnote AY: Arikis.]
[Footnote AZ: Tuki.]
[Footnote BA: This is the man referred to in a previous chapter, who
signed a deed of sale to Marsden by the pattern of his tattoo.]
[Footnote BB: Maning, in "Old New Zealand," gives a delightful account
of the manner in which the law of muru, or plunder, ruled with an iron
hand in the ancient Maoriland.]