Tamoe, or Umu Tamoe
“Tamoe” means to suppress the evil designs and enmity of people by means of a magic rite—the umu tamoe. When the Matatua immigrants were coasting along the shores of the Bay of Plenty they performed this rite before landing, in order to calm the enmity of the people of the ancient tribes of that part. After a battle has been fought the victors perform the umu tamoe in order to prevent the enemy being able to avenge their defeat. The umu horokaka is a rite performed before attacking an enemy. A fire is kindled by the priest, whose magic spells are to cause the wairua, or spirits, of the enemy to be drawn into the magic fire and therein be consumed (ka rotua nga wairua o nga hoariri ki roto).
The umu hiki is a rite performed in order to cause a people
to forsake their lands and migrate to pastures new. It is an easy way of disposing of objectionable people.
The ka-mahunu is a rite performed in order to render an evil person ashamed of his ways—to cause his conscience to prick him, in fact. This is probably one of the highest points to which Maori ethics reached.
The wero ngerengere is an incantation to cause a person to be attacked by leprosy. It is a Taupo product, and used to be practised there.
Tu-matapongia, is a spell to cause a person to become invisible to others. It is useful when being pursued by an enemy.
The papaki is a spell to destroy or render demented a woman who will not consent to marry a man who desires her. There are many charms and magic rites in connection with birth, love, marriage, conception, divorce, &c., which would occupy too much space here.
The hau-o-puanui is a wind raised by magic in order to accelerate a person's speed in travelling, or the return of a truant wife, &c.
The whakamania is to pass disparaging remarks about a person to his face, not behind his back, to which latter the terms “kohimu,” “ngau tuara,” “rae oneone,” &c., are applied. The term “whakamanior” is similar in meaning to “whakamania.” These disparaging remarks, when uttered by a person of importance, are looked upon as being ominous of evil. When the sons of Tuwharetoa, of Kawerau, wished to go a slaying their aboriginal neighbours their father objected, and told them to wait until the tapu was lifted from his crops. However, the sons persisted, which angered the old gentleman. He said to them, “Haere i a tuku noa, i a heke noa, e popo, e anea, mau ka oti atu, oti atu,” which was equivalent to telling them that they could go to the deuce and end in Hades. So fell they in the fight of Kaka-tarae.
The umu-pururangi is a rite and incantation used to destroy life. When the two wives of Uenuku-koihu quarrelled one slew the other by means of this magic rite, which I refrain from publishing, for obvious reasons.
The puru-rangi is an incantation used to block up the flood-gates of the heavens, in order to make the rain and wind cease and bring fine weather. It is an extremely useful charm to have in camp. When winds become too boisterous to be pleasant the first invocation or spell repeated was the tokotoko, which was to cause the wind to betake itself to other parts. After that the puru-rangi was recited:—
Tokona nga hau
Tokona ki waho
Tokona nga hau
Tokona ki uta
He rangi kia purupurua, &c.
The wind known as “tutakanga-hau” is laid by means of cursing it vigorously, as follows:—
Riri te rangi i runga nei
Riri nga hau.
The umu-pongipongi is also a rite of magic used in order to take human life (he umu kai whanaunga). Compare fakabogi = murder, in Tongan, as also fakabogibogi.
A strange legend of Te Roto-iti mentions a horde of demons or uncanny objects which were despatched by Te Rongo-pu-iti against the Moturoa Fort at that lake. These taniwha, or goblins, appeared in most extraordinary forms, such as he uma kau (a being all chest), he upoko anake (a head only), he tapahu (war-cloak), &c. I much fear that the seer who saw these wondrous beings must have been unwell at the time. However, the Maori priests and mediums had some very extraordinary hallucinations.