170 Transactions. 



them on the ground in front of the assembled people of the place. 

 This is a token of sympathy, of condolence. 



" Friend, a further Avord. When a Native chief dies we 

 do not merely lacerate ourselves, but also collect food to take 

 to the obsequies for the dead : also fine garments, and jewels 

 [greenstone ornaments]. Those who are mourning for the dead 

 are stripped [to the waist]. They lacerate themselves. Their 

 eyes glare wildly. When the lamentation is over the gifts are 

 handed over— namely, the taonga kopaki. Then the greeting 

 to the dead commences ; he is farewelled. Also are greeted, and 

 sympathized with, the living relatives of the dead." 



It is also a custom for mourners to carry at such times 

 green boughs of trees or shrubs in their hands, and to wear on 

 their heads fillets or chaplets of green leaves, &c. I have heard 

 it stated by Natives that in former times it was not the custom 

 to invite people to come and mourn for the dead, as is often 

 done now by the relatives. It was left for people to so come of 

 their own initiative, prompted by their sympathy. The kiri mate 

 (an expression applied to relatives of a deceased person) would 

 announce their intention of so going, and others would accom- 

 pany them. 



" Our ancestors desired that man should die as the moon 

 dies — that is, die and return again to this world. But Hine-nui- 

 te-Po said, ' Not so. Let man die and be returned to Mother 

 Earth, that he may be mourned and wept for.' Hence it is that 

 we see the Maori people going to greet and weep for those who 

 have died by the house-wall. And those also who have died 

 by drowning or other accidents, there is but one way to avenge 

 their deaths, and that is by lamentation. The only return is 

 that of greeting, of weeping. The mourning parties go forth to 

 wail for the dead, and thus is death avenged [equalised]." 



When the visiting mourners are making speeches on the 

 plaza, after the wailing is over, they speak directly to the dead, 

 and not in the third person. They ever speak in eulogy of the 

 deceased, of his good qualities, his generosity, hospitality, cour- 

 age, &c, frequently crying him farewell, and using many peculiar 

 expressions, figurative, mytho-poetical ; quotations from ancient 

 myths, proverbial sayings, and aphorisms. Extracts of an alle- 

 gorical nature culled from old-time lore, dirges and laments for 

 the dead, are all introduced into their speeches. The com- 

 panions of the speaker will join in many of the songs, perhaps 

 in all, but the village people will not join in rendering those of 

 the visiting mourners, nor will the latter join in those of the 

 village people. After the wailing is over and the speeches are 

 commenced the people usually sit on the ground, only the 

 speaker standing, except when a song is sung, when those who 



