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The Maori Race
Mana
Mana.
I have mentioned the word mana in describing the powers, etc., supposed to reside in famous weapons, but the peculiar properties supposed to reside in mana have a far wider range than association with visible objects. In human beings it had really a religious basis, it was born with great chiefs as part of their god-inheritance, but—it could be lost. It page 322 could also be greatly strengthened: it was not exactly success in battle, or acquisition of power and lands, or repute for wisdom, but the possession of these was a sign of the indwelling of mana. Its outward form might be what we vaguely call good luck, genius, reputation, etc., but it might also be recognisable in high courage, lofty social position, personal influence, etc., in fact the man possessing great mana was “the darling of the gods.”
The owners of lofty mana were never very numerous, for in the nature of things it could not be common or its value would have weakened. Its highest powers lay in the region of the supernatural. For instance, it was related that when a certain chief, living a few years ago near Mount Ruapehu, led his men from their villages, whether for war or for a peaceful visit, thunder would peal out even from a cloudless sky. This was hereditary mana, for this chief's ancestors had likewise always been favoured with this proof of celestial relationship. So strongly was the belief accepted not only by the tribe but by the chief himself that on the occasion of a great meeting of the clans over a piece of disputed land, he dared the opposing party to move out with him and his followers to the place, and offered to relinquish his claim if the portent did not follow his action. Incidentally, I may remark that his challenge was accepted, and a heavy thunderstorm was the result! “Now,” said the triumphant chief to his drenched and downcast opponents, “who dares to deny my mana over this land?”24
page 323Mana was shown when a man undertook to do an unusual and almost impossible thing and yet succeeded. If, after a course of happy issues, defeat should follow, it was because some religious observance had been disregarded. It was not always necessary to be of noble birth to possess mana; the child of a slave could by great daring, influence and good fortune rise to be a dreaded chief or noted councillor. Some of the records of the courage, strength and ferocity of these mana-possessing (whai-mana) warriors almost exceed belief.
Chiefs possessing mana were very jealous of their dignity and would often brood over some tiny slight (perhaps unintentional slight) till they could repay the fancied injury with bloodshed. This was the reason that war was so frequent, and, when one considers the innumerable points of etiquette to be observed and the often fiery nature of the persons concerned, wonder no longer arises that fighting was almost a second nature to the Maori.
If a chief went to visit some friends and they desired to do him honour, probably they would set out to try and catch fish, snare birds, etc., to feast him. If their efforts were unsuccessful, the fish not to be caught, the birds not to be snared or speared, then it must be that the chief's mana had preceded him and his fame had banished the weaker creatures.
Lands and localities were supposed to possess mana of their own, as well as men, weapons, etc. This influence when it pertained to land was on account of the spirits page 324 of famous men remaining on guard over them. If a man descended from, or related to one of these ancestors was in danger, he would feel much more security if he could reach such enchanted or sacred ground, feeling that in some miraculous way he would obtain succour. Efforts would be made when a fight was impending to force the battle over into such a locality so as to obtain the “tribal luck” (mana) of the place. Curious superstitions were also connected with these haunted or hallowed localities. Thus, any party of armed men having to pass across the Rangipo Desert, would carefully keep their eyes turned away from Mount Tongariro, lest the sight of that charmed volcano might bring up a snow-storm and blind their path.
When a chief took up unexplored or unappropriated land, the mana of the land became his. When he had divided such portions as he thought right among his people the mana of each piece went to its owner, and to the chief was left only the mana (mana rahi) of the unappropriated portion. That is to say the whole tribe possessed the mana of their tribal lands, but their highest chief had most as an individual.