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The Whare Kohanga (The "Nest House") and its Lore

Maori Customs Pertaining to Birth

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Maori Customs Pertaining to Birth

The following narrative describes the Maori procedure in cases of birth in families of high standing. What may be viewed as the conduct among families of a lower class in such cases has been described in the Journal of the Polynesian Society, vols. 14, 15, and 16. As in other matters, there was much more ceremonial connected with birth among the leading families of a tribe than pertained to it among the ordinary people. The functions were more numerous, and marked by more punctilious observances; above all, the various karakia (charms, invocations, &c.) employed in the two cases differed widely. This was owing to the fact that among the ordinary folk such effusions pertained and were directed to no higher beings than the departmental gods, whereas in the case of the superior families at least some of them were addressed to Io, the Supreme Being, and the child was dedicated to him. Ever the Maori was a true aristocrat in his tendencies, and ready to defer to superior rank if worthily upheld, nor did he appear to grudge such privileges as pertained to members of that class. A perusal of the two modes of procedure mentioned will acquaint the reader with the differences alluded to.

Among the ordinary folk lying-in women and sick persons seem to have lacked anything like comfort in their surroundings, a fact largely due to the demands of the institution of tapu. The treatment to which they were subjected called for Spartan-like courage and powers of endurance. Inasmuch as these folk were unaccustomed to warm, closely fitting garments, and were generally hardy, doubtless the chill winds were at least partially tempered to the shorn lamb.

The main narrative obtained, as seen in the Maori text, was originally given by Te Matorohanga, of Wai-rarapa, a noted pu wananga, or repository of learning, who was born in the early years of last century. The English version of the narrative does not merely represent a translation of the original, however, owing to the inclusion therein of many explanatory notes obtained subsequently. The main narrative consists of descriptions of three different ceremonial functions known as the koroingo or maioha, the tohi, and the pure. The first of these was held to greet the child, to welcome it into the world page 10of life; also, presents of fine garments, food-supplies, &c., were made to the infant—albeit such supplies were consumed by the parents. The second function was for the purpose of baptizing and naming the infant, and in the case of high-class families such child was dedicated to, or placed under the care of, the Supreme Being. The first of these functions was held prior to the falling of the iho (umbilical cord); the second came after that event and at the wai tapu, or sacred waters, a stream or pool at which tapu rites were performed. The third function, the pure, was held at the village home.