well as by some white men. There is food for all. When there isn't,—then it is time to stop the tangi. A tangi without food! Taikiri! Impossible! At the greatest tangis tents and specially built houses are provided for the overflow attendance. At the tangi over King Tawhiao, which was attended by three thousand persons, hundreds of tents and extra whares were erected.
After death, what? This question, in so far as it relates to rewards and penalties for deeds done in the body, would have been answered hazily by the ancient Maori. Of this phase of the world beyond, the Maori knew little. Yet he had so far progressed in religious inquiry as to recognize ten heavens and as many hells. He also believed that some souls returned to the earth as insects; and like many Caucasians to-day, he held that when persons were asleep their souls could leave their bodies and commune with other souls. His belief also embraced recognition of the Greater Existence (Io), the dual principle of nature, and deification of the powers of nature. The spirits of dead ancestors he propitiated. A possible symbol of the Maori's belief in theism I saw in the heitiki, a grotesque, distorted representation of the human form, usually composed of greenstone and hanging pendant from the necks of Maori women.
In olden days the Maoris associated their chief rulers with the gods. In the men of highest rank, the arikis, gods were believed to dwell, and other gods were supposed to attend them. Arikis were the wise men of the
