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Magic & Makutu by David Hair
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Required Cookies These cookies allow you to explore OverDrive services and use our core features. Performance and reliability cookies These cookies allow us to monitor OverDrive's performance and reliability. Research and analytics cookies These cookies help us understand user behavior within our services. By … James Cowan. Most of them were deserters from the Army, and I could hardly blame them, after hearing their stories of the intolerable bullying ways of the Regular officers and N. Once they ran from camp or barracks, they were men of the Maori kainga and the bush for life.
Two in particular whom I knew were Maori in all but colour in their old age.
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White men who ran from the British colours always found a welcome just across the frontier. At any rate they were spared bullet or tomahawk, but they did not take a chief's status, as some of them probably expected. They shared the communal life of the tribe that adopted them, none went hungry or lacked shelter. They were supplied with wives by the chief of the tribe or hapu if some women did not take a fancy to them at first sight. But their position usually was little better than that of a taurekareka slave or pononga servant , or herehere prisoner.
He had a very unhappy time in Her Majesty's forces. He had first been in the U. The old man lived for six years after I wrote the book, and in that time I heard from him a great deal more about his life as a fugitive from the pakehas.
Some of his tales of the true adventure were concerned with his acquired knowledge of the strange mental powers which the people of the bush possess, their esoteric or supernatural wisdom. He came to believe that the Maori tohunga possessed certain branches of knowledge that was unknown to the pakeha , and undoubtedly one of the hidden powers was the ability to exercise mysterious influence over people at a distance, an influence so great as to cause death. Willing to death in fact. I do not think the present generation of Maori is capable of absorbing the secret education which the last of the tohungas could have passed on.
Undoubtedly the last generation could exercise powers of life and death by some process of mental wireless. During his more than forty years of life with the people of the bush and the frontier, Kimble Bent had encountered many proofs of this; and one episode in the Taranaki country I shall narrate, as an example of the practice of makutu , in which he firmly believed himself. It occurred at Taiporohenui, near the present town of Hawera, in , when many Maori communities, especially those people who had been through the war, lived almost entirely in their old native ways.
A chief of the Ngati-Ruanui, the tribe of bushmen and warriors of South Taranaki was Kimble Bent's rangatira, his master and owner. He had given the white man his daughter to wife; she was lately dead.
The youngest child of the Rupe family was a boy named Whai-Pakanga. He fell mysteriously ill; some unknown malady which deyeloped into a high fever was visibly weakening him. He seemed very near to death; but the parents had no thought of sending for a pakeha doctor, though there was one in Hawera township.
It was a case for the tohunga. Rupe, in this emergency, called in a tohunga.hjfgjhgf.co.vu/myrid-vw-escarabajo.php
The New Zealand Railways Magazine, Volume 14, Issue 10 (January 1, 1940)
There was one who lived near the mouth of the Kapuni River. He was not the only medicine man, but there was none with Hupini's occult powers, which were more potent than any bush medicine concocted from the leaves and roots of the native plants. Hupini was a diviner, a sorcerer if you like, a mesmerist, an expert in the casting of spells and curses that could kill even at a great distance.