APPENDIX.

APPENDIX.[pg 106]MAORI TERMS OF RELATIONSHIP.Tupuna.An ancestor—male or female.Matua.A father, or uncle either patruus or avunculus.Papa.The same.Whaea.A mother, or aunt on either side.Tama.Eldest nephew.Tamahine.Eldest niece; also used more generally.Tamaiti.Son, or nephew.Tamaroa.The same.Tuakana.Elder brother of males, elder sister of females; also elder brother’s children in reference to younger brother’s children, elder sister’s children in reference to younger sister’s children.Teina.The younger brother of males, the younger sister of females; also the younger brother’s children in reference to elder brother’s children, the younger sister’s children in reference to elder sister’s children.Tungane.A sister’s brother.Tuahine.A brother’s sister.Iramutu.A nephew, or niece.Hungawai.A father-in-law, or mother-in-law.Hunaonga.A son-in-law, or daughter-in-law.Taokete.A man’s brother-in-law, or sister’s sister-in-law.Autane.A woman’s brother-in-law.Auwahine.A man’s sister-in-law.Potiki.A brother’s children, or sister’s children; also the youngest child of a family.Mokopuna.A grand-child, or child of a nephew or niece.Huanga.A relation in general.Whanaunga-tutu.A blood relation.[pg 107]Ariki.The first born male or female.Waewae.A man’s younger brother: literally the foot.Hamua.Syn. tuakana.Maronui.A married man or woman.Takakau.A single man or woman.Pouaru.A widow.Puhi.A betrothed female, also a female of rank restricted from marriage.He wahine taumaro.A betrothed female.N.B.—There is a distinction between aPuhiand awahine taumaro. The betrothed female is aPuhiin reference to her father’s act of consent, and awahine taumaroin reference to her future father-in-law’s act of consent to the arrangement.————VOCABULARYOF SOME MAORI WORDS REQUIRING EXPLANATION.Ihihas the sense oftapuwhen occurring inkarakia, or invocations of spirits.Kahukahu, the spirit of the germ of a human being: also calledAtua noho-whare, or house-dwellingAtua. Verbikahukahusignificatio simplex est panniculus; et panniculus quo utitur femina menstrualis nominekahukahudicitur κατ’ ἐξοχὴν. Apud populum Novæ Zelandæ creditur sanguinem utero sub tempus menstruale effusum continere germina hominis; et secundùm præcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer (tapu), haud aliter quàm si formam humanam accepisset: mulierum autem mos est [pg 108] hos panniculos intra juncos parietum abdere; et hâc de causâ paries est domûs pars adeo sacra ut nemo illi innixus sedere audeat.Karakia.This word generally rendered by ‘charm,’ does not signify what the word charm would mean, in its popular sense. The word ‘invocation’ conveys more correctly its meaning; for it is a prayer addressed to spirits of deceased ancestors, in form somewhat like a litany.Kaupapa, one whom the spirit of an ancestor visits, and who is its medium of communication with the living.Pukenga, a spirit, the author or first teacher of anykarakia.Tapairu, any very sacred ancestral Spirit: also sometimes applied to the femaleAriki.Tauira, a person who is being instructed by atohunga, or by the spirit of a parent or ancestor. He had to submit to a strict fast of several days before he was taught any importantkarakia.Tipua, orTupua, the spirit of one who when living was noted for powerfulkarakia.Tiri, a strip of flax leaf ortoetoeso placed as to serve as an imaginary pathway for anAtua. In sickness atiriis suspended above the head of the sick person to facilitate the departure of theAtuawho causes the disease. Atiriis also suspended near thekaupapa, when he desires hisAtuato visit him. It is also applied to signify thekarakiaused on such occasions.Tohunga, a person skilled inkarakia, also one skilled in any craft.[pg 109]Tuahu, a sacred place where offerings of food—first fruits—for theAtuawere deposited.Wananga, the Spirit of anyone who when living had learned thekarakiaof his ancestors: thus when atauiradied he became awananga.TE KARAKIAMo te pikinga o Tawhaki ki te Rangi.—vid.p. [pg 23]_.Piki ake Tawhaki i te ara kuitiI whakatauria ai te ara o Rangi,Te ara o Tu-kaiteuru.Ka kakea te ara wha-iti,Ka kakea te ara wha-rahi,Ko te ara i whakatauria aiTo tupuna a Te Ao-nunui,A Te Ao-roroa,A Te Ao-whititera.Tena ka ekeKei to Ihi,Kei to Mana,Kei nga mano o runga,Kei o Ariki,Kei o Tapairu,Kei o Pukenga,Kei o Wananga,Kei o Tauira.TE TUKU O HINE-TE-IWAIWA.—vid.p. [pg 28]_.Raranga, raranga tăku takapau,Ka pukea e te wai,Hei moenga mo aku rei.Ko Rupe, ko Manumea,Ka pukea: ē! ē!Mo aku rei tokorua ka pukea.Ka pukea au e te wai,Ka pukea, ē! ē![pg 110] Ko koro taku tane ka pukea.Piki ake hoki au ki runga nei:Te Matitikura, ē! ē!Ki a Toroa irunga,Te Matitikura, ē! ē!Kia whakawhanaua aku tamaKo au anake ra.Tu te turuturu no Hine-rauwharangi;Tu te turuturu no Hine-te-iwaiwa.Tu i tou tia me ko Ihuwareware;Tu i tou kona me ko Ihuatamai.Kaua rangia au e Rupe.Kei tauatia, ko au te inati,Ko Hine-te-iwaiwa.Tuku iho irunga i ton huru,I tou upoko,I ou tara-pakihiwi,I tou uma,I to ate,I ou turipona,I ou waewae.E tuku ra ki waho.Tuku ewe,Tuku take,Tuku parapara.Naumai ki waho.KARAKIAMo te wahine i pākia nga u i te whanautanga o te tamaiti.—vid.p. [pg 39]_.Nga puna irunga te homai,Te ringia ki te matamataO nga u o tenei wahine;Te kopata i te rangi te homaiHei whakato mo nga uO tenei wahine:Ki te matamata o nga u[pg 111] O tenei wahine:Nga u atarere reremaiKi te matamata o nga uO tenei wahine:Nga u atarere tukua mai.Tenei hoki te tamaiti te tangi nei,Te aue nei i te po nui,I te po roa.Ko Tu-te-awhiawhi,Ko Tu-te-pupuke,Naumai ki ahau,Ki tenei tauira.KARAKIAMo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te haere ki nga mea kua mate atu imua.—vid.p. [pg 44]_.Tena te ara, ko te ara o Tawhaki,I piki ai ki te rangi,I kake ai ki tou tini,Ki tou mano:I whano ai koe,I taemai ai to wairua oraKi tou kaupapa.Tenei hoki ahauTe mihi atu nei,Te tangi atu neiKi to wairua mate.Puta purehurehu maiTo putanga mai ki ahau,Ki to kaupapa,I piri mai ai koe,I tangi mai ai koe.Tena te tiri,Ko te tiri a o tupuna,Ko te tiri a nga Pukenga,A nga Wananga,Aku, a tenei tauira.[pg 112]HE WHAKAMURI-AROHA.—vid.p. [pg 47]_-8.Aha te hau e maene ki to kiri?E kore pea koe e ingo mai ki to hoa,I piri ai korua i to korua moenga,I awhi ai korua,I tangi ai korua.Tena taku arohaMa te hau e kawe ki a koe,Huri mai to aroha,Tangi mai ki to moenga,I moe ai korua.Kia pupuke—a—wai to aroha.TE POROPORO-AKI A TAMA-TE-KAPUA.—vid.p. [pg 53]_.E papa nga rakau i runga i a koe,Mau ake te Whakāro ake. Ae, Ae.E haere nga taua i te ao nei,Mau e patu. Ae, Ae.Footnotes[1]La Cité Antique par De Coulange.[2]Juventus mundi, p. 203.[3]Max Müller, “Science of Language.” Farrar, “Chapters on Language,” p. 6.[4]Hom. Il., 2-484. Invocat. to Muses:—Tell me now, O Muses, ye who dwell in Olympus;For ye are goddesses, and are present, and know all things,But we hear only rumour, and know not anything.[5]Hecuba, l. 533-9.[6]Whose wife was Hine-titamauri de quâ infra.[7]Whose wife was Puhaorangi de quâ infra.[8]Tamatea was settled at Muriwhenua, and his son Kahuhunu was born there. The latter went on a journey to Nukutauraua near the Mahia, and there married Rongomai-wahine, having got rid of her husband Tamatakutai by craft. Tamatea went to bring him home, but on their return their canoe was upset in a rapid, near where the river Waikato flows out of the lake Taupo, and Tamatea was drowned.[9]Thiskarakiais the most antient example of the kind. It is now applied as suggestive of a peaceable settlement of a quarrel.[10]Ha=kaha.[11](1,2,3)Quaedam partes corporis genitales.[12]Katahi ka tohungia e Tane ki tona ure.[13]These were all ancestors of the race of Powers of Night.[14]He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te puapua.[15]“Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua hua ki te Po.”[16]Vid. Genealogical Table.[17]It is observable that Homer attributes special honor to a few of his heroes, who appear to have been the male representatives of their race,—as to Agamemnon of the race of Pelops, and to Aeneas of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God by his people. “Θεὸς δ’ ὣς τίετο δήμῳ.” Among the Maori these chiefs would have been distinguished by the title ofAriki. Homer gives them the title “ἄναξ ἀνδρῶν,” the old meaning of which words has been a matter of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456) says, “It seems to me that this restraint in the use of the name ‘ἄναξ ἀνδρῶν’ was not unconnected with a sense of reverence towards it;” and he suggests the word chieftain as its fit representative. Might not its original meaning have been similar to that ofAriki?[18]Hæc ad effusionem aquarum sub tempus partûs spectant.[19]The name of a powerfulkarakia.[20]Turuturu, a sharp pointed prop, two of which are fixed in the floor to serve as a frame for weaving mats—also used by women in child-birth to hold by.[21](1,2)Names of lower parts of abdomen.[22]Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.[23]Addressed to the unborn child.[24]The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.[25](1,2,3)Names of different parts of the decidua.[*]For tradition as to Tuhuruhuruand other names here mentionedvid. Sir Geo. Grey’s“Mythology and Traditions of New Zealand,” p. 39 et seq.[26]In theMaoriMS., of which the above is a translation, the names of the ancestors of the chief of the tribe referred to are given in genealogical order, but are omitted here.Unravel the tangle, unravel the crime,Untiemanuka, let it be loosed.Distant though Rangi,He is reached.[27]Akarakiaso called.[28]The severing of umbilical cord is here referred to.[29](1,2)The femaleArikiat these words steps over the child, and then takes it in her arms.[30]As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.[31]Spirits on their way to the N. Cape are said to be clothed in the leaves of thewharangi,makuku, andoropito.[32]Vid. similar account. “Traditions and Superstitionsof the New Zealanders,” p. 150, et seq.[33]Withkokowai, or red-ochre.[34](1,2,3,4)Names of the Fairy chiefs.[35]Point of junction of the spine and skull.[36]Lower extremity of the spine.[37]Omens were gathered from the movement of the dead body. The word fish or canoe is often used symbolically for a man.[38]The perineum and head are considered the most sacred parts of the human body.[39]Theuetais a whisp of weeds or grass used to wipe the anus of the corpse. It is afterwards bound to a stick, and is carried as a talisman.[40]The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to thePa.[41]Uwha, the bivalve shell used for cutting the hair.[42]Kohukohu, the plant chick-weed, in the leaves of which the sacredkumarawas wrapped.[43]Hence the termhorohoronga(=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is namedkohukohufrom the leaves of the plant in which thekumarawas wrapt: &c.[44]Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented theRuahine, the swallowing of this food by whom was requisite in removing thetapu. Thetapu, or sacredness of Kahu, was supposed to be transferred to thekohukohu, and when this was eat by the ancestral spirits, thetapuwas deposited with them.[45]Maihiare the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by theAtuawith disease or death.[46]Turakanga(=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form ofkarakiawas, at the same time, used.[47]Vid. Sir G. Grey’s“Mythology and Traditions,” p. 63.[48]Ngakoawere offerings to theAtuaof fish and other kinds of food.[49](1,2,3)Different kinds of wind instruments resembling the flute, only varying in their length.[50]Vide “Traditions and Superstitions,” p. 68.[51]Porohi, a small fish of the lake.[52]Tama-te-kapua.[53]Toheroa, a species of bivalve.[54]Hinau, berry of Elœocarpus dentatus.[55]Hue, a small gourd.[56]Para, a species of fern having a tuberous root.[57]Aua, a fish resembling the herring.[58]P. [pg 75]_.[59]“Te rakau e takoto nei, tungou, tungou” are theMaoriwords.Tungou=ἀνανεύω—a sign of dissent with the Greeks, but the common sign of assent with theMaori.[60]The islands Hen and Chickens.[61]The Little Barrier island.[62]P.[pg 5]_.[63](1,2)Vid. ch.v.[64]Latterly a practice has been adopted of handing over themanaof their land to Matutaera, the Maori king, or to some influential chief in whom they have trust, the object being to protect it from clandestine sales, which have become frequent through the action of speculators in land. The agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land, and when aMaori, especially a careless young man, visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name. When, however, such a transaction becomes known to the tribe it gives rise to much heart burning and trouble; but the thin end of the wedge being thus introduced ere long others follow the example, till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute among them, more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey, costs of the Court, and lawyers’ fees.[65]This proverb was also applied in case of a war as a sufficient reason for not sparing such relation.[66]Traditions and Superstitions of the New Zealanders. Edit. 2, p. 271.[67]Paora Te Ahuru.[68]“Hei whakahe mo Wiremu Kingi” was the expression used.Transcription noteThe following typographical errors (or presumed such) have been corrected:p. 2, l. -7:By Tiki, by Rangi, by Papa.——>By Tiki, by Rangi, by Papa.”p. 12, l. 6:Hine-ruakimoe——>Hine-ruakimoe.p. 19, l. 17:=straight-neck Tane——>=straight-neck-Tanep. 21, l. 13:(=the tender one).——>(=the tender one).”p. 26, l. 1:designed to be eat——>designed to be eatenp. 29, l. -3-1:the paragraph“For tradition as to Tuhuruhuru...”has been treated as an additional footnote.p. 29, l. -2:vid Sir Geo. Grey’s——>vid. Sir Geo. Grey’sp. 40, l. -6:Breathe strong thy long,——>Breathe strong thy lung,p. 45, l. -2:Traditions and Supersitions——>Traditions and Superstitionsp. 61, l. 3:Thekohukoku——>Thekohukohup. 63, l. -5:in our own house,——>in our own house.p. 63, l. -4:said Kahu”;——>said Kahu;p. 64, l. -1:Vid: Sir G. Grey’s——>Vid. Sir G. Grey’sp. 65, l. -3:named the lake “Te Roto-iti-kite-a-Ihenga——>named the lake Te Roto-iti-kite-a-Ihengap. 70, l. 19:and myngakoa.——>and myngakoa.”p. 71, l. 10:“The name of the island, said Ihenga——>“The name of the island,” said Ihengap. 88, footnote:p. 5——>P. 5.p. 89, l. -1(note63):footnote marker missingp. 93, l. 21:mother’s tribe.”——>mother’s tribe.p. 97, l. -12-11:returned to the Pa.——>returned to thePa.TheErrataof the book has been transcribed faithfully, and its corrections have been carried into the text. However, on p. [pg 21]_, the word to be corrected is apparentlyharekekeand notHerekeke. The entry is even misplaced in the list, which is sorted in order of appearance.Diacritics of Greek have been normalized:Νόμιζε σαυτῷ τοῦς γονεῖς ἔιναι Θεούς——>Νόμιζε σαυτῷ τοὺς γονεῖς εἶναι ΘεούςΘεοὶς χθόνιοις——>Θεοῖς χθονίοιςΑλλ᾿ ἄγε δὴ τινα μάντιν ἐρείομεν——>Ἀλλ᾿ ἄγε δή τινα μάντιν ἐρείομενIn the second part of the Karakia of Hineteiwaiwa, on page [pg 29]_, all lettersiare dotless [ı]. The same also for the second part of the Karakia on page [pg 33]_, and most of theiin the lines of text immediately below. All those have been restored as normali’s.In doubt, all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed. Thus e.g.:Rangi-potikias well asRangipotiki,Ngatoro-i-rangi/Ngatoro-irangi/Ngatoroirangi,Te Ika-roa/Te Ikaroa,Rerenga-wairua,Te Whare-pakau-awe,water side/water-side.Antiquate spellings likeantient,muscle[for mussel] have also been preserved.Footnotes have been renumbered progressively throughout the book.*** END OF THIS PROJECT GUTENBERG EBOOKMAORI RELIGION AND MYTHOLOGY***

[pg 106]

MAORI TERMS OF RELATIONSHIP.Tupuna.An ancestor—male or female.Matua.A father, or uncle either patruus or avunculus.Papa.The same.Whaea.A mother, or aunt on either side.Tama.Eldest nephew.Tamahine.Eldest niece; also used more generally.Tamaiti.Son, or nephew.Tamaroa.The same.Tuakana.Elder brother of males, elder sister of females; also elder brother’s children in reference to younger brother’s children, elder sister’s children in reference to younger sister’s children.Teina.The younger brother of males, the younger sister of females; also the younger brother’s children in reference to elder brother’s children, the younger sister’s children in reference to elder sister’s children.Tungane.A sister’s brother.Tuahine.A brother’s sister.Iramutu.A nephew, or niece.Hungawai.A father-in-law, or mother-in-law.Hunaonga.A son-in-law, or daughter-in-law.Taokete.A man’s brother-in-law, or sister’s sister-in-law.Autane.A woman’s brother-in-law.Auwahine.A man’s sister-in-law.Potiki.A brother’s children, or sister’s children; also the youngest child of a family.Mokopuna.A grand-child, or child of a nephew or niece.Huanga.A relation in general.Whanaunga-tutu.A blood relation.[pg 107]Ariki.The first born male or female.Waewae.A man’s younger brother: literally the foot.Hamua.Syn. tuakana.Maronui.A married man or woman.Takakau.A single man or woman.Pouaru.A widow.Puhi.A betrothed female, also a female of rank restricted from marriage.He wahine taumaro.A betrothed female.N.B.—There is a distinction between aPuhiand awahine taumaro. The betrothed female is aPuhiin reference to her father’s act of consent, and awahine taumaroin reference to her future father-in-law’s act of consent to the arrangement.————

An ancestor—male or female.

A father, or uncle either patruus or avunculus.

The same.

A mother, or aunt on either side.

Eldest nephew.

Eldest niece; also used more generally.

Son, or nephew.

The same.

Elder brother of males, elder sister of females; also elder brother’s children in reference to younger brother’s children, elder sister’s children in reference to younger sister’s children.

The younger brother of males, the younger sister of females; also the younger brother’s children in reference to elder brother’s children, the younger sister’s children in reference to elder sister’s children.

A sister’s brother.

A brother’s sister.

A nephew, or niece.

A father-in-law, or mother-in-law.

A son-in-law, or daughter-in-law.

A man’s brother-in-law, or sister’s sister-in-law.

A woman’s brother-in-law.

A man’s sister-in-law.

A brother’s children, or sister’s children; also the youngest child of a family.

A grand-child, or child of a nephew or niece.

A relation in general.

A blood relation.

The first born male or female.

A man’s younger brother: literally the foot.

Syn. tuakana.

A married man or woman.

A single man or woman.

A widow.

A betrothed female, also a female of rank restricted from marriage.

A betrothed female.N.B.—There is a distinction between aPuhiand awahine taumaro. The betrothed female is aPuhiin reference to her father’s act of consent, and awahine taumaroin reference to her future father-in-law’s act of consent to the arrangement.

————

VOCABULARYOF SOME MAORI WORDS REQUIRING EXPLANATION.Ihihas the sense oftapuwhen occurring inkarakia, or invocations of spirits.Kahukahu, the spirit of the germ of a human being: also calledAtua noho-whare, or house-dwellingAtua. Verbikahukahusignificatio simplex est panniculus; et panniculus quo utitur femina menstrualis nominekahukahudicitur κατ’ ἐξοχὴν. Apud populum Novæ Zelandæ creditur sanguinem utero sub tempus menstruale effusum continere germina hominis; et secundùm præcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer (tapu), haud aliter quàm si formam humanam accepisset: mulierum autem mos est [pg 108] hos panniculos intra juncos parietum abdere; et hâc de causâ paries est domûs pars adeo sacra ut nemo illi innixus sedere audeat.Karakia.This word generally rendered by ‘charm,’ does not signify what the word charm would mean, in its popular sense. The word ‘invocation’ conveys more correctly its meaning; for it is a prayer addressed to spirits of deceased ancestors, in form somewhat like a litany.Kaupapa, one whom the spirit of an ancestor visits, and who is its medium of communication with the living.Pukenga, a spirit, the author or first teacher of anykarakia.Tapairu, any very sacred ancestral Spirit: also sometimes applied to the femaleAriki.Tauira, a person who is being instructed by atohunga, or by the spirit of a parent or ancestor. He had to submit to a strict fast of several days before he was taught any importantkarakia.Tipua, orTupua, the spirit of one who when living was noted for powerfulkarakia.Tiri, a strip of flax leaf ortoetoeso placed as to serve as an imaginary pathway for anAtua. In sickness atiriis suspended above the head of the sick person to facilitate the departure of theAtuawho causes the disease. Atiriis also suspended near thekaupapa, when he desires hisAtuato visit him. It is also applied to signify thekarakiaused on such occasions.Tohunga, a person skilled inkarakia, also one skilled in any craft.[pg 109]Tuahu, a sacred place where offerings of food—first fruits—for theAtuawere deposited.Wananga, the Spirit of anyone who when living had learned thekarakiaof his ancestors: thus when atauiradied he became awananga.

OF SOME MAORI WORDS REQUIRING EXPLANATION.

Ihihas the sense oftapuwhen occurring inkarakia, or invocations of spirits.

Kahukahu, the spirit of the germ of a human being: also calledAtua noho-whare, or house-dwellingAtua. Verbikahukahusignificatio simplex est panniculus; et panniculus quo utitur femina menstrualis nominekahukahudicitur κατ’ ἐξοχὴν. Apud populum Novæ Zelandæ creditur sanguinem utero sub tempus menstruale effusum continere germina hominis; et secundùm præcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer (tapu), haud aliter quàm si formam humanam accepisset: mulierum autem mos est [pg 108] hos panniculos intra juncos parietum abdere; et hâc de causâ paries est domûs pars adeo sacra ut nemo illi innixus sedere audeat.

Karakia.This word generally rendered by ‘charm,’ does not signify what the word charm would mean, in its popular sense. The word ‘invocation’ conveys more correctly its meaning; for it is a prayer addressed to spirits of deceased ancestors, in form somewhat like a litany.

Kaupapa, one whom the spirit of an ancestor visits, and who is its medium of communication with the living.

Pukenga, a spirit, the author or first teacher of anykarakia.

Tapairu, any very sacred ancestral Spirit: also sometimes applied to the femaleAriki.

Tauira, a person who is being instructed by atohunga, or by the spirit of a parent or ancestor. He had to submit to a strict fast of several days before he was taught any importantkarakia.

Tipua, orTupua, the spirit of one who when living was noted for powerfulkarakia.

Tiri, a strip of flax leaf ortoetoeso placed as to serve as an imaginary pathway for anAtua. In sickness atiriis suspended above the head of the sick person to facilitate the departure of theAtuawho causes the disease. Atiriis also suspended near thekaupapa, when he desires hisAtuato visit him. It is also applied to signify thekarakiaused on such occasions.

Tohunga, a person skilled inkarakia, also one skilled in any craft.

[pg 109]Tuahu, a sacred place where offerings of food—first fruits—for theAtuawere deposited.

Wananga, the Spirit of anyone who when living had learned thekarakiaof his ancestors: thus when atauiradied he became awananga.

TE KARAKIAMo te pikinga o Tawhaki ki te Rangi.—vid.p. [pg 23]_.Piki ake Tawhaki i te ara kuitiI whakatauria ai te ara o Rangi,Te ara o Tu-kaiteuru.Ka kakea te ara wha-iti,Ka kakea te ara wha-rahi,Ko te ara i whakatauria aiTo tupuna a Te Ao-nunui,A Te Ao-roroa,A Te Ao-whititera.Tena ka ekeKei to Ihi,Kei to Mana,Kei nga mano o runga,Kei o Ariki,Kei o Tapairu,Kei o Pukenga,Kei o Wananga,Kei o Tauira.

Mo te pikinga o Tawhaki ki te Rangi.—vid.p. [pg 23]_.

Piki ake Tawhaki i te ara kuitiI whakatauria ai te ara o Rangi,Te ara o Tu-kaiteuru.Ka kakea te ara wha-iti,Ka kakea te ara wha-rahi,Ko te ara i whakatauria aiTo tupuna a Te Ao-nunui,A Te Ao-roroa,A Te Ao-whititera.Tena ka ekeKei to Ihi,Kei to Mana,Kei nga mano o runga,Kei o Ariki,Kei o Tapairu,Kei o Pukenga,Kei o Wananga,Kei o Tauira.

Piki ake Tawhaki i te ara kuiti

I whakatauria ai te ara o Rangi,

Te ara o Tu-kaiteuru.

Ka kakea te ara wha-iti,

Ka kakea te ara wha-rahi,

Ko te ara i whakatauria ai

To tupuna a Te Ao-nunui,

A Te Ao-roroa,

A Te Ao-whititera.

Tena ka eke

Kei to Ihi,

Kei to Mana,

Kei nga mano o runga,

Kei o Ariki,

Kei o Tapairu,

Kei o Pukenga,

Kei o Wananga,

Kei o Tauira.

TE TUKU O HINE-TE-IWAIWA.—vid.p. [pg 28]_.Raranga, raranga tăku takapau,Ka pukea e te wai,Hei moenga mo aku rei.Ko Rupe, ko Manumea,Ka pukea: ē! ē!Mo aku rei tokorua ka pukea.Ka pukea au e te wai,Ka pukea, ē! ē![pg 110] Ko koro taku tane ka pukea.Piki ake hoki au ki runga nei:Te Matitikura, ē! ē!Ki a Toroa irunga,Te Matitikura, ē! ē!Kia whakawhanaua aku tamaKo au anake ra.Tu te turuturu no Hine-rauwharangi;Tu te turuturu no Hine-te-iwaiwa.Tu i tou tia me ko Ihuwareware;Tu i tou kona me ko Ihuatamai.Kaua rangia au e Rupe.Kei tauatia, ko au te inati,Ko Hine-te-iwaiwa.Tuku iho irunga i ton huru,I tou upoko,I ou tara-pakihiwi,I tou uma,I to ate,I ou turipona,I ou waewae.E tuku ra ki waho.Tuku ewe,Tuku take,Tuku parapara.Naumai ki waho.

Raranga, raranga tăku takapau,Ka pukea e te wai,Hei moenga mo aku rei.Ko Rupe, ko Manumea,Ka pukea: ē! ē!Mo aku rei tokorua ka pukea.Ka pukea au e te wai,Ka pukea, ē! ē![pg 110] Ko koro taku tane ka pukea.Piki ake hoki au ki runga nei:Te Matitikura, ē! ē!Ki a Toroa irunga,Te Matitikura, ē! ē!Kia whakawhanaua aku tamaKo au anake ra.Tu te turuturu no Hine-rauwharangi;Tu te turuturu no Hine-te-iwaiwa.Tu i tou tia me ko Ihuwareware;Tu i tou kona me ko Ihuatamai.Kaua rangia au e Rupe.Kei tauatia, ko au te inati,Ko Hine-te-iwaiwa.Tuku iho irunga i ton huru,I tou upoko,I ou tara-pakihiwi,I tou uma,I to ate,I ou turipona,I ou waewae.E tuku ra ki waho.Tuku ewe,Tuku take,Tuku parapara.Naumai ki waho.

Raranga, raranga tăku takapau,

Ka pukea e te wai,

Hei moenga mo aku rei.

Ko Rupe, ko Manumea,

Ka pukea: ē! ē!

Mo aku rei tokorua ka pukea.

Ka pukea au e te wai,

Ka pukea, ē! ē!

[pg 110] Ko koro taku tane ka pukea.

Piki ake hoki au ki runga nei:

Te Matitikura, ē! ē!

Ki a Toroa irunga,

Te Matitikura, ē! ē!

Kia whakawhanaua aku tama

Ko au anake ra.

Tu te turuturu no Hine-rauwharangi;

Tu te turuturu no Hine-te-iwaiwa.

Tu i tou tia me ko Ihuwareware;

Tu i tou kona me ko Ihuatamai.

Kaua rangia au e Rupe.

Kei tauatia, ko au te inati,

Ko Hine-te-iwaiwa.

Tuku iho irunga i ton huru,

I tou upoko,

I ou tara-pakihiwi,

I tou uma,

I to ate,

I ou turipona,

I ou waewae.

E tuku ra ki waho.

Tuku ewe,

Tuku take,

Tuku parapara.

Naumai ki waho.

KARAKIAMo te wahine i pākia nga u i te whanautanga o te tamaiti.—vid.p. [pg 39]_.Nga puna irunga te homai,Te ringia ki te matamataO nga u o tenei wahine;Te kopata i te rangi te homaiHei whakato mo nga uO tenei wahine:Ki te matamata o nga u[pg 111] O tenei wahine:Nga u atarere reremaiKi te matamata o nga uO tenei wahine:Nga u atarere tukua mai.Tenei hoki te tamaiti te tangi nei,Te aue nei i te po nui,I te po roa.Ko Tu-te-awhiawhi,Ko Tu-te-pupuke,Naumai ki ahau,Ki tenei tauira.

Mo te wahine i pākia nga u i te whanautanga o te tamaiti.—vid.p. [pg 39]_.

Nga puna irunga te homai,Te ringia ki te matamataO nga u o tenei wahine;Te kopata i te rangi te homaiHei whakato mo nga uO tenei wahine:Ki te matamata o nga u[pg 111] O tenei wahine:Nga u atarere reremaiKi te matamata o nga uO tenei wahine:Nga u atarere tukua mai.Tenei hoki te tamaiti te tangi nei,Te aue nei i te po nui,I te po roa.Ko Tu-te-awhiawhi,Ko Tu-te-pupuke,Naumai ki ahau,Ki tenei tauira.

Nga puna irunga te homai,

Te ringia ki te matamata

O nga u o tenei wahine;

Te kopata i te rangi te homai

Hei whakato mo nga u

O tenei wahine:

Ki te matamata o nga u

[pg 111] O tenei wahine:

Nga u atarere reremai

Ki te matamata o nga u

O tenei wahine:

Nga u atarere tukua mai.

Tenei hoki te tamaiti te tangi nei,

Te aue nei i te po nui,

I te po roa.

Ko Tu-te-awhiawhi,

Ko Tu-te-pupuke,

Naumai ki ahau,

Ki tenei tauira.

KARAKIAMo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te haere ki nga mea kua mate atu imua.—vid.p. [pg 44]_.Tena te ara, ko te ara o Tawhaki,I piki ai ki te rangi,I kake ai ki tou tini,Ki tou mano:I whano ai koe,I taemai ai to wairua oraKi tou kaupapa.Tenei hoki ahauTe mihi atu nei,Te tangi atu neiKi to wairua mate.Puta purehurehu maiTo putanga mai ki ahau,Ki to kaupapa,I piri mai ai koe,I tangi mai ai koe.Tena te tiri,Ko te tiri a o tupuna,Ko te tiri a nga Pukenga,A nga Wananga,Aku, a tenei tauira.[pg 112]

Mo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te haere ki nga mea kua mate atu imua.—vid.p. [pg 44]_.

Tena te ara, ko te ara o Tawhaki,I piki ai ki te rangi,I kake ai ki tou tini,Ki tou mano:I whano ai koe,I taemai ai to wairua oraKi tou kaupapa.Tenei hoki ahauTe mihi atu nei,Te tangi atu neiKi to wairua mate.Puta purehurehu maiTo putanga mai ki ahau,Ki to kaupapa,I piri mai ai koe,I tangi mai ai koe.Tena te tiri,Ko te tiri a o tupuna,Ko te tiri a nga Pukenga,A nga Wananga,Aku, a tenei tauira.

Tena te ara, ko te ara o Tawhaki,

I piki ai ki te rangi,

I kake ai ki tou tini,

Ki tou mano:

I whano ai koe,

I taemai ai to wairua ora

Ki tou kaupapa.

Tenei hoki ahau

Te mihi atu nei,

Te tangi atu nei

Ki to wairua mate.

Puta purehurehu mai

To putanga mai ki ahau,

Ki to kaupapa,

I piri mai ai koe,

I tangi mai ai koe.

Tena te tiri,

Ko te tiri a o tupuna,

Ko te tiri a nga Pukenga,

A nga Wananga,

Aku, a tenei tauira.

[pg 112]

HE WHAKAMURI-AROHA.—vid.p. [pg 47]_-8.Aha te hau e maene ki to kiri?E kore pea koe e ingo mai ki to hoa,I piri ai korua i to korua moenga,I awhi ai korua,I tangi ai korua.Tena taku arohaMa te hau e kawe ki a koe,Huri mai to aroha,Tangi mai ki to moenga,I moe ai korua.Kia pupuke—a—wai to aroha.

Aha te hau e maene ki to kiri?E kore pea koe e ingo mai ki to hoa,I piri ai korua i to korua moenga,I awhi ai korua,I tangi ai korua.Tena taku arohaMa te hau e kawe ki a koe,Huri mai to aroha,Tangi mai ki to moenga,I moe ai korua.Kia pupuke—a—wai to aroha.

Aha te hau e maene ki to kiri?

E kore pea koe e ingo mai ki to hoa,

I piri ai korua i to korua moenga,

I awhi ai korua,

I tangi ai korua.

Tena taku aroha

Ma te hau e kawe ki a koe,

Huri mai to aroha,

Tangi mai ki to moenga,

I moe ai korua.

Kia pupuke—a—wai to aroha.

TE POROPORO-AKI A TAMA-TE-KAPUA.—vid.p. [pg 53]_.E papa nga rakau i runga i a koe,Mau ake te Whakāro ake. Ae, Ae.E haere nga taua i te ao nei,Mau e patu. Ae, Ae.Footnotes[1]La Cité Antique par De Coulange.[2]Juventus mundi, p. 203.[3]Max Müller, “Science of Language.” Farrar, “Chapters on Language,” p. 6.[4]Hom. Il., 2-484. Invocat. to Muses:—Tell me now, O Muses, ye who dwell in Olympus;For ye are goddesses, and are present, and know all things,But we hear only rumour, and know not anything.[5]Hecuba, l. 533-9.[6]Whose wife was Hine-titamauri de quâ infra.[7]Whose wife was Puhaorangi de quâ infra.[8]Tamatea was settled at Muriwhenua, and his son Kahuhunu was born there. The latter went on a journey to Nukutauraua near the Mahia, and there married Rongomai-wahine, having got rid of her husband Tamatakutai by craft. Tamatea went to bring him home, but on their return their canoe was upset in a rapid, near where the river Waikato flows out of the lake Taupo, and Tamatea was drowned.[9]Thiskarakiais the most antient example of the kind. It is now applied as suggestive of a peaceable settlement of a quarrel.[10]Ha=kaha.[11](1,2,3)Quaedam partes corporis genitales.[12]Katahi ka tohungia e Tane ki tona ure.[13]These were all ancestors of the race of Powers of Night.[14]He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te puapua.[15]“Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua hua ki te Po.”[16]Vid. Genealogical Table.[17]It is observable that Homer attributes special honor to a few of his heroes, who appear to have been the male representatives of their race,—as to Agamemnon of the race of Pelops, and to Aeneas of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God by his people. “Θεὸς δ’ ὣς τίετο δήμῳ.” Among the Maori these chiefs would have been distinguished by the title ofAriki. Homer gives them the title “ἄναξ ἀνδρῶν,” the old meaning of which words has been a matter of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456) says, “It seems to me that this restraint in the use of the name ‘ἄναξ ἀνδρῶν’ was not unconnected with a sense of reverence towards it;” and he suggests the word chieftain as its fit representative. Might not its original meaning have been similar to that ofAriki?[18]Hæc ad effusionem aquarum sub tempus partûs spectant.[19]The name of a powerfulkarakia.[20]Turuturu, a sharp pointed prop, two of which are fixed in the floor to serve as a frame for weaving mats—also used by women in child-birth to hold by.[21](1,2)Names of lower parts of abdomen.[22]Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.[23]Addressed to the unborn child.[24]The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.[25](1,2,3)Names of different parts of the decidua.[*]For tradition as to Tuhuruhuruand other names here mentionedvid. Sir Geo. Grey’s“Mythology and Traditions of New Zealand,” p. 39 et seq.[26]In theMaoriMS., of which the above is a translation, the names of the ancestors of the chief of the tribe referred to are given in genealogical order, but are omitted here.Unravel the tangle, unravel the crime,Untiemanuka, let it be loosed.Distant though Rangi,He is reached.[27]Akarakiaso called.[28]The severing of umbilical cord is here referred to.[29](1,2)The femaleArikiat these words steps over the child, and then takes it in her arms.[30]As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.[31]Spirits on their way to the N. Cape are said to be clothed in the leaves of thewharangi,makuku, andoropito.[32]Vid. similar account. “Traditions and Superstitionsof the New Zealanders,” p. 150, et seq.[33]Withkokowai, or red-ochre.[34](1,2,3,4)Names of the Fairy chiefs.[35]Point of junction of the spine and skull.[36]Lower extremity of the spine.[37]Omens were gathered from the movement of the dead body. The word fish or canoe is often used symbolically for a man.[38]The perineum and head are considered the most sacred parts of the human body.[39]Theuetais a whisp of weeds or grass used to wipe the anus of the corpse. It is afterwards bound to a stick, and is carried as a talisman.[40]The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to thePa.[41]Uwha, the bivalve shell used for cutting the hair.[42]Kohukohu, the plant chick-weed, in the leaves of which the sacredkumarawas wrapped.[43]Hence the termhorohoronga(=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is namedkohukohufrom the leaves of the plant in which thekumarawas wrapt: &c.[44]Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented theRuahine, the swallowing of this food by whom was requisite in removing thetapu. Thetapu, or sacredness of Kahu, was supposed to be transferred to thekohukohu, and when this was eat by the ancestral spirits, thetapuwas deposited with them.[45]Maihiare the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by theAtuawith disease or death.[46]Turakanga(=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form ofkarakiawas, at the same time, used.[47]Vid. Sir G. Grey’s“Mythology and Traditions,” p. 63.[48]Ngakoawere offerings to theAtuaof fish and other kinds of food.[49](1,2,3)Different kinds of wind instruments resembling the flute, only varying in their length.[50]Vide “Traditions and Superstitions,” p. 68.[51]Porohi, a small fish of the lake.[52]Tama-te-kapua.[53]Toheroa, a species of bivalve.[54]Hinau, berry of Elœocarpus dentatus.[55]Hue, a small gourd.[56]Para, a species of fern having a tuberous root.[57]Aua, a fish resembling the herring.[58]P. [pg 75]_.[59]“Te rakau e takoto nei, tungou, tungou” are theMaoriwords.Tungou=ἀνανεύω—a sign of dissent with the Greeks, but the common sign of assent with theMaori.[60]The islands Hen and Chickens.[61]The Little Barrier island.[62]P.[pg 5]_.[63](1,2)Vid. ch.v.[64]Latterly a practice has been adopted of handing over themanaof their land to Matutaera, the Maori king, or to some influential chief in whom they have trust, the object being to protect it from clandestine sales, which have become frequent through the action of speculators in land. The agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land, and when aMaori, especially a careless young man, visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name. When, however, such a transaction becomes known to the tribe it gives rise to much heart burning and trouble; but the thin end of the wedge being thus introduced ere long others follow the example, till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute among them, more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey, costs of the Court, and lawyers’ fees.[65]This proverb was also applied in case of a war as a sufficient reason for not sparing such relation.[66]Traditions and Superstitions of the New Zealanders. Edit. 2, p. 271.[67]Paora Te Ahuru.[68]“Hei whakahe mo Wiremu Kingi” was the expression used.Transcription noteThe following typographical errors (or presumed such) have been corrected:p. 2, l. -7:By Tiki, by Rangi, by Papa.——>By Tiki, by Rangi, by Papa.”p. 12, l. 6:Hine-ruakimoe——>Hine-ruakimoe.p. 19, l. 17:=straight-neck Tane——>=straight-neck-Tanep. 21, l. 13:(=the tender one).——>(=the tender one).”p. 26, l. 1:designed to be eat——>designed to be eatenp. 29, l. -3-1:the paragraph“For tradition as to Tuhuruhuru...”has been treated as an additional footnote.p. 29, l. -2:vid Sir Geo. Grey’s——>vid. Sir Geo. Grey’sp. 40, l. -6:Breathe strong thy long,——>Breathe strong thy lung,p. 45, l. -2:Traditions and Supersitions——>Traditions and Superstitionsp. 61, l. 3:Thekohukoku——>Thekohukohup. 63, l. -5:in our own house,——>in our own house.p. 63, l. -4:said Kahu”;——>said Kahu;p. 64, l. -1:Vid: Sir G. Grey’s——>Vid. Sir G. Grey’sp. 65, l. -3:named the lake “Te Roto-iti-kite-a-Ihenga——>named the lake Te Roto-iti-kite-a-Ihengap. 70, l. 19:and myngakoa.——>and myngakoa.”p. 71, l. 10:“The name of the island, said Ihenga——>“The name of the island,” said Ihengap. 88, footnote:p. 5——>P. 5.p. 89, l. -1(note63):footnote marker missingp. 93, l. 21:mother’s tribe.”——>mother’s tribe.p. 97, l. -12-11:returned to the Pa.——>returned to thePa.TheErrataof the book has been transcribed faithfully, and its corrections have been carried into the text. However, on p. [pg 21]_, the word to be corrected is apparentlyharekekeand notHerekeke. The entry is even misplaced in the list, which is sorted in order of appearance.Diacritics of Greek have been normalized:Νόμιζε σαυτῷ τοῦς γονεῖς ἔιναι Θεούς——>Νόμιζε σαυτῷ τοὺς γονεῖς εἶναι ΘεούςΘεοὶς χθόνιοις——>Θεοῖς χθονίοιςΑλλ᾿ ἄγε δὴ τινα μάντιν ἐρείομεν——>Ἀλλ᾿ ἄγε δή τινα μάντιν ἐρείομενIn the second part of the Karakia of Hineteiwaiwa, on page [pg 29]_, all lettersiare dotless [ı]. The same also for the second part of the Karakia on page [pg 33]_, and most of theiin the lines of text immediately below. All those have been restored as normali’s.In doubt, all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed. Thus e.g.:Rangi-potikias well asRangipotiki,Ngatoro-i-rangi/Ngatoro-irangi/Ngatoroirangi,Te Ika-roa/Te Ikaroa,Rerenga-wairua,Te Whare-pakau-awe,water side/water-side.Antiquate spellings likeantient,muscle[for mussel] have also been preserved.Footnotes have been renumbered progressively throughout the book.*** END OF THIS PROJECT GUTENBERG EBOOKMAORI RELIGION AND MYTHOLOGY***

E papa nga rakau i runga i a koe,Mau ake te Whakāro ake. Ae, Ae.E haere nga taua i te ao nei,Mau e patu. Ae, Ae.

E papa nga rakau i runga i a koe,

Mau ake te Whakāro ake. Ae, Ae.

E haere nga taua i te ao nei,

Mau e patu. Ae, Ae.

Footnotes[1]La Cité Antique par De Coulange.[2]Juventus mundi, p. 203.[3]Max Müller, “Science of Language.” Farrar, “Chapters on Language,” p. 6.[4]Hom. Il., 2-484. Invocat. to Muses:—Tell me now, O Muses, ye who dwell in Olympus;For ye are goddesses, and are present, and know all things,But we hear only rumour, and know not anything.[5]Hecuba, l. 533-9.[6]Whose wife was Hine-titamauri de quâ infra.[7]Whose wife was Puhaorangi de quâ infra.[8]Tamatea was settled at Muriwhenua, and his son Kahuhunu was born there. The latter went on a journey to Nukutauraua near the Mahia, and there married Rongomai-wahine, having got rid of her husband Tamatakutai by craft. Tamatea went to bring him home, but on their return their canoe was upset in a rapid, near where the river Waikato flows out of the lake Taupo, and Tamatea was drowned.[9]Thiskarakiais the most antient example of the kind. It is now applied as suggestive of a peaceable settlement of a quarrel.[10]Ha=kaha.[11](1,2,3)Quaedam partes corporis genitales.[12]Katahi ka tohungia e Tane ki tona ure.[13]These were all ancestors of the race of Powers of Night.[14]He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te puapua.[15]“Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua hua ki te Po.”[16]Vid. Genealogical Table.[17]It is observable that Homer attributes special honor to a few of his heroes, who appear to have been the male representatives of their race,—as to Agamemnon of the race of Pelops, and to Aeneas of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God by his people. “Θεὸς δ’ ὣς τίετο δήμῳ.” Among the Maori these chiefs would have been distinguished by the title ofAriki. Homer gives them the title “ἄναξ ἀνδρῶν,” the old meaning of which words has been a matter of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456) says, “It seems to me that this restraint in the use of the name ‘ἄναξ ἀνδρῶν’ was not unconnected with a sense of reverence towards it;” and he suggests the word chieftain as its fit representative. Might not its original meaning have been similar to that ofAriki?[18]Hæc ad effusionem aquarum sub tempus partûs spectant.[19]The name of a powerfulkarakia.[20]Turuturu, a sharp pointed prop, two of which are fixed in the floor to serve as a frame for weaving mats—also used by women in child-birth to hold by.[21](1,2)Names of lower parts of abdomen.[22]Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.[23]Addressed to the unborn child.[24]The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.[25](1,2,3)Names of different parts of the decidua.[*]For tradition as to Tuhuruhuruand other names here mentionedvid. Sir Geo. Grey’s“Mythology and Traditions of New Zealand,” p. 39 et seq.[26]In theMaoriMS., of which the above is a translation, the names of the ancestors of the chief of the tribe referred to are given in genealogical order, but are omitted here.Unravel the tangle, unravel the crime,Untiemanuka, let it be loosed.Distant though Rangi,He is reached.[27]Akarakiaso called.[28]The severing of umbilical cord is here referred to.[29](1,2)The femaleArikiat these words steps over the child, and then takes it in her arms.[30]As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.[31]Spirits on their way to the N. Cape are said to be clothed in the leaves of thewharangi,makuku, andoropito.[32]Vid. similar account. “Traditions and Superstitionsof the New Zealanders,” p. 150, et seq.[33]Withkokowai, or red-ochre.[34](1,2,3,4)Names of the Fairy chiefs.[35]Point of junction of the spine and skull.[36]Lower extremity of the spine.[37]Omens were gathered from the movement of the dead body. The word fish or canoe is often used symbolically for a man.[38]The perineum and head are considered the most sacred parts of the human body.[39]Theuetais a whisp of weeds or grass used to wipe the anus of the corpse. It is afterwards bound to a stick, and is carried as a talisman.[40]The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to thePa.[41]Uwha, the bivalve shell used for cutting the hair.[42]Kohukohu, the plant chick-weed, in the leaves of which the sacredkumarawas wrapped.[43]Hence the termhorohoronga(=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is namedkohukohufrom the leaves of the plant in which thekumarawas wrapt: &c.[44]Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented theRuahine, the swallowing of this food by whom was requisite in removing thetapu. Thetapu, or sacredness of Kahu, was supposed to be transferred to thekohukohu, and when this was eat by the ancestral spirits, thetapuwas deposited with them.[45]Maihiare the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by theAtuawith disease or death.[46]Turakanga(=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form ofkarakiawas, at the same time, used.[47]Vid. Sir G. Grey’s“Mythology and Traditions,” p. 63.[48]Ngakoawere offerings to theAtuaof fish and other kinds of food.[49](1,2,3)Different kinds of wind instruments resembling the flute, only varying in their length.[50]Vide “Traditions and Superstitions,” p. 68.[51]Porohi, a small fish of the lake.[52]Tama-te-kapua.[53]Toheroa, a species of bivalve.[54]Hinau, berry of Elœocarpus dentatus.[55]Hue, a small gourd.[56]Para, a species of fern having a tuberous root.[57]Aua, a fish resembling the herring.[58]P. [pg 75]_.[59]“Te rakau e takoto nei, tungou, tungou” are theMaoriwords.Tungou=ἀνανεύω—a sign of dissent with the Greeks, but the common sign of assent with theMaori.[60]The islands Hen and Chickens.[61]The Little Barrier island.[62]P.[pg 5]_.[63](1,2)Vid. ch.v.[64]Latterly a practice has been adopted of handing over themanaof their land to Matutaera, the Maori king, or to some influential chief in whom they have trust, the object being to protect it from clandestine sales, which have become frequent through the action of speculators in land. The agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land, and when aMaori, especially a careless young man, visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name. When, however, such a transaction becomes known to the tribe it gives rise to much heart burning and trouble; but the thin end of the wedge being thus introduced ere long others follow the example, till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute among them, more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey, costs of the Court, and lawyers’ fees.[65]This proverb was also applied in case of a war as a sufficient reason for not sparing such relation.[66]Traditions and Superstitions of the New Zealanders. Edit. 2, p. 271.[67]Paora Te Ahuru.[68]“Hei whakahe mo Wiremu Kingi” was the expression used.

[1]La Cité Antique par De Coulange.[2]Juventus mundi, p. 203.[3]Max Müller, “Science of Language.” Farrar, “Chapters on Language,” p. 6.[4]Hom. Il., 2-484. Invocat. to Muses:—Tell me now, O Muses, ye who dwell in Olympus;For ye are goddesses, and are present, and know all things,But we hear only rumour, and know not anything.[5]Hecuba, l. 533-9.[6]Whose wife was Hine-titamauri de quâ infra.[7]Whose wife was Puhaorangi de quâ infra.[8]Tamatea was settled at Muriwhenua, and his son Kahuhunu was born there. The latter went on a journey to Nukutauraua near the Mahia, and there married Rongomai-wahine, having got rid of her husband Tamatakutai by craft. Tamatea went to bring him home, but on their return their canoe was upset in a rapid, near where the river Waikato flows out of the lake Taupo, and Tamatea was drowned.[9]Thiskarakiais the most antient example of the kind. It is now applied as suggestive of a peaceable settlement of a quarrel.[10]Ha=kaha.[11](1,2,3)Quaedam partes corporis genitales.[12]Katahi ka tohungia e Tane ki tona ure.[13]These were all ancestors of the race of Powers of Night.[14]He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te puapua.[15]“Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua hua ki te Po.”[16]Vid. Genealogical Table.[17]It is observable that Homer attributes special honor to a few of his heroes, who appear to have been the male representatives of their race,—as to Agamemnon of the race of Pelops, and to Aeneas of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God by his people. “Θεὸς δ’ ὣς τίετο δήμῳ.” Among the Maori these chiefs would have been distinguished by the title ofAriki. Homer gives them the title “ἄναξ ἀνδρῶν,” the old meaning of which words has been a matter of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456) says, “It seems to me that this restraint in the use of the name ‘ἄναξ ἀνδρῶν’ was not unconnected with a sense of reverence towards it;” and he suggests the word chieftain as its fit representative. Might not its original meaning have been similar to that ofAriki?[18]Hæc ad effusionem aquarum sub tempus partûs spectant.[19]The name of a powerfulkarakia.[20]Turuturu, a sharp pointed prop, two of which are fixed in the floor to serve as a frame for weaving mats—also used by women in child-birth to hold by.[21](1,2)Names of lower parts of abdomen.[22]Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.[23]Addressed to the unborn child.[24]The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.[25](1,2,3)Names of different parts of the decidua.[*]For tradition as to Tuhuruhuruand other names here mentionedvid. Sir Geo. Grey’s“Mythology and Traditions of New Zealand,” p. 39 et seq.[26]In theMaoriMS., of which the above is a translation, the names of the ancestors of the chief of the tribe referred to are given in genealogical order, but are omitted here.Unravel the tangle, unravel the crime,Untiemanuka, let it be loosed.Distant though Rangi,He is reached.[27]Akarakiaso called.[28]The severing of umbilical cord is here referred to.[29](1,2)The femaleArikiat these words steps over the child, and then takes it in her arms.[30]As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.[31]Spirits on their way to the N. Cape are said to be clothed in the leaves of thewharangi,makuku, andoropito.[32]Vid. similar account. “Traditions and Superstitionsof the New Zealanders,” p. 150, et seq.[33]Withkokowai, or red-ochre.[34](1,2,3,4)Names of the Fairy chiefs.[35]Point of junction of the spine and skull.[36]Lower extremity of the spine.[37]Omens were gathered from the movement of the dead body. The word fish or canoe is often used symbolically for a man.[38]The perineum and head are considered the most sacred parts of the human body.[39]Theuetais a whisp of weeds or grass used to wipe the anus of the corpse. It is afterwards bound to a stick, and is carried as a talisman.[40]The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to thePa.[41]Uwha, the bivalve shell used for cutting the hair.[42]Kohukohu, the plant chick-weed, in the leaves of which the sacredkumarawas wrapped.[43]Hence the termhorohoronga(=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is namedkohukohufrom the leaves of the plant in which thekumarawas wrapt: &c.[44]Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented theRuahine, the swallowing of this food by whom was requisite in removing thetapu. Thetapu, or sacredness of Kahu, was supposed to be transferred to thekohukohu, and when this was eat by the ancestral spirits, thetapuwas deposited with them.[45]Maihiare the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by theAtuawith disease or death.[46]Turakanga(=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form ofkarakiawas, at the same time, used.[47]Vid. Sir G. Grey’s“Mythology and Traditions,” p. 63.[48]Ngakoawere offerings to theAtuaof fish and other kinds of food.[49](1,2,3)Different kinds of wind instruments resembling the flute, only varying in their length.[50]Vide “Traditions and Superstitions,” p. 68.[51]Porohi, a small fish of the lake.[52]Tama-te-kapua.[53]Toheroa, a species of bivalve.[54]Hinau, berry of Elœocarpus dentatus.[55]Hue, a small gourd.[56]Para, a species of fern having a tuberous root.[57]Aua, a fish resembling the herring.[58]P. [pg 75]_.[59]“Te rakau e takoto nei, tungou, tungou” are theMaoriwords.Tungou=ἀνανεύω—a sign of dissent with the Greeks, but the common sign of assent with theMaori.[60]The islands Hen and Chickens.[61]The Little Barrier island.[62]P.[pg 5]_.[63](1,2)Vid. ch.v.[64]Latterly a practice has been adopted of handing over themanaof their land to Matutaera, the Maori king, or to some influential chief in whom they have trust, the object being to protect it from clandestine sales, which have become frequent through the action of speculators in land. The agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land, and when aMaori, especially a careless young man, visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name. When, however, such a transaction becomes known to the tribe it gives rise to much heart burning and trouble; but the thin end of the wedge being thus introduced ere long others follow the example, till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute among them, more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey, costs of the Court, and lawyers’ fees.[65]This proverb was also applied in case of a war as a sufficient reason for not sparing such relation.[66]Traditions and Superstitions of the New Zealanders. Edit. 2, p. 271.[67]Paora Te Ahuru.[68]“Hei whakahe mo Wiremu Kingi” was the expression used.

La Cité Antique par De Coulange.

Juventus mundi, p. 203.

Max Müller, “Science of Language.” Farrar, “Chapters on Language,” p. 6.

Hom. Il., 2-484. Invocat. to Muses:—

Tell me now, O Muses, ye who dwell in Olympus;For ye are goddesses, and are present, and know all things,But we hear only rumour, and know not anything.

Tell me now, O Muses, ye who dwell in Olympus;

For ye are goddesses, and are present, and know all things,

But we hear only rumour, and know not anything.

Hecuba, l. 533-9.

Whose wife was Hine-titamauri de quâ infra.

Whose wife was Puhaorangi de quâ infra.

Tamatea was settled at Muriwhenua, and his son Kahuhunu was born there. The latter went on a journey to Nukutauraua near the Mahia, and there married Rongomai-wahine, having got rid of her husband Tamatakutai by craft. Tamatea went to bring him home, but on their return their canoe was upset in a rapid, near where the river Waikato flows out of the lake Taupo, and Tamatea was drowned.

Thiskarakiais the most antient example of the kind. It is now applied as suggestive of a peaceable settlement of a quarrel.

Ha=kaha.

Quaedam partes corporis genitales.

Katahi ka tohungia e Tane ki tona ure.

These were all ancestors of the race of Powers of Night.

He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te puapua.

“Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua hua ki te Po.”

Vid. Genealogical Table.

It is observable that Homer attributes special honor to a few of his heroes, who appear to have been the male representatives of their race,—as to Agamemnon of the race of Pelops, and to Aeneas of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God by his people. “Θεὸς δ’ ὣς τίετο δήμῳ.” Among the Maori these chiefs would have been distinguished by the title ofAriki. Homer gives them the title “ἄναξ ἀνδρῶν,” the old meaning of which words has been a matter of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456) says, “It seems to me that this restraint in the use of the name ‘ἄναξ ἀνδρῶν’ was not unconnected with a sense of reverence towards it;” and he suggests the word chieftain as its fit representative. Might not its original meaning have been similar to that ofAriki?

Hæc ad effusionem aquarum sub tempus partûs spectant.

The name of a powerfulkarakia.

Turuturu, a sharp pointed prop, two of which are fixed in the floor to serve as a frame for weaving mats—also used by women in child-birth to hold by.

Names of lower parts of abdomen.

Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.

Addressed to the unborn child.

The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.

Names of different parts of the decidua.

For tradition as to Tuhuruhuruand other names here mentionedvid. Sir Geo. Grey’s“Mythology and Traditions of New Zealand,” p. 39 et seq.

In theMaoriMS., of which the above is a translation, the names of the ancestors of the chief of the tribe referred to are given in genealogical order, but are omitted here.

Unravel the tangle, unravel the crime,Untiemanuka, let it be loosed.Distant though Rangi,He is reached.

Unravel the tangle, unravel the crime,

Untiemanuka, let it be loosed.

Distant though Rangi,

He is reached.

Akarakiaso called.

The severing of umbilical cord is here referred to.

The femaleArikiat these words steps over the child, and then takes it in her arms.

As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.

Spirits on their way to the N. Cape are said to be clothed in the leaves of thewharangi,makuku, andoropito.

Vid. similar account. “Traditions and Superstitionsof the New Zealanders,” p. 150, et seq.

Withkokowai, or red-ochre.

Names of the Fairy chiefs.

Point of junction of the spine and skull.

Lower extremity of the spine.

Omens were gathered from the movement of the dead body. The word fish or canoe is often used symbolically for a man.

The perineum and head are considered the most sacred parts of the human body.

Theuetais a whisp of weeds or grass used to wipe the anus of the corpse. It is afterwards bound to a stick, and is carried as a talisman.

The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to thePa.

Uwha, the bivalve shell used for cutting the hair.

Kohukohu, the plant chick-weed, in the leaves of which the sacredkumarawas wrapped.

Hence the termhorohoronga(=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is namedkohukohufrom the leaves of the plant in which thekumarawas wrapt: &c.

Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented theRuahine, the swallowing of this food by whom was requisite in removing thetapu. Thetapu, or sacredness of Kahu, was supposed to be transferred to thekohukohu, and when this was eat by the ancestral spirits, thetapuwas deposited with them.

Maihiare the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by theAtuawith disease or death.

Turakanga(=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form ofkarakiawas, at the same time, used.

Vid. Sir G. Grey’s“Mythology and Traditions,” p. 63.

Ngakoawere offerings to theAtuaof fish and other kinds of food.

Different kinds of wind instruments resembling the flute, only varying in their length.

Vide “Traditions and Superstitions,” p. 68.

Porohi, a small fish of the lake.

Tama-te-kapua.

Toheroa, a species of bivalve.

Hinau, berry of Elœocarpus dentatus.

Hue, a small gourd.

Para, a species of fern having a tuberous root.

Aua, a fish resembling the herring.

P. [pg 75]_.

“Te rakau e takoto nei, tungou, tungou” are theMaoriwords.Tungou=ἀνανεύω—a sign of dissent with the Greeks, but the common sign of assent with theMaori.

The islands Hen and Chickens.

The Little Barrier island.

P.[pg 5]_.

Vid. ch.v.

Latterly a practice has been adopted of handing over themanaof their land to Matutaera, the Maori king, or to some influential chief in whom they have trust, the object being to protect it from clandestine sales, which have become frequent through the action of speculators in land. The agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land, and when aMaori, especially a careless young man, visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name. When, however, such a transaction becomes known to the tribe it gives rise to much heart burning and trouble; but the thin end of the wedge being thus introduced ere long others follow the example, till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute among them, more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey, costs of the Court, and lawyers’ fees.

This proverb was also applied in case of a war as a sufficient reason for not sparing such relation.

Traditions and Superstitions of the New Zealanders. Edit. 2, p. 271.

Paora Te Ahuru.

“Hei whakahe mo Wiremu Kingi” was the expression used.

Transcription noteThe following typographical errors (or presumed such) have been corrected:p. 2, l. -7:By Tiki, by Rangi, by Papa.——>By Tiki, by Rangi, by Papa.”p. 12, l. 6:Hine-ruakimoe——>Hine-ruakimoe.p. 19, l. 17:=straight-neck Tane——>=straight-neck-Tanep. 21, l. 13:(=the tender one).——>(=the tender one).”p. 26, l. 1:designed to be eat——>designed to be eatenp. 29, l. -3-1:the paragraph“For tradition as to Tuhuruhuru...”has been treated as an additional footnote.p. 29, l. -2:vid Sir Geo. Grey’s——>vid. Sir Geo. Grey’sp. 40, l. -6:Breathe strong thy long,——>Breathe strong thy lung,p. 45, l. -2:Traditions and Supersitions——>Traditions and Superstitionsp. 61, l. 3:Thekohukoku——>Thekohukohup. 63, l. -5:in our own house,——>in our own house.p. 63, l. -4:said Kahu”;——>said Kahu;p. 64, l. -1:Vid: Sir G. Grey’s——>Vid. Sir G. Grey’sp. 65, l. -3:named the lake “Te Roto-iti-kite-a-Ihenga——>named the lake Te Roto-iti-kite-a-Ihengap. 70, l. 19:and myngakoa.——>and myngakoa.”p. 71, l. 10:“The name of the island, said Ihenga——>“The name of the island,” said Ihengap. 88, footnote:p. 5——>P. 5.p. 89, l. -1(note63):footnote marker missingp. 93, l. 21:mother’s tribe.”——>mother’s tribe.p. 97, l. -12-11:returned to the Pa.——>returned to thePa.TheErrataof the book has been transcribed faithfully, and its corrections have been carried into the text. However, on p. [pg 21]_, the word to be corrected is apparentlyharekekeand notHerekeke. The entry is even misplaced in the list, which is sorted in order of appearance.Diacritics of Greek have been normalized:Νόμιζε σαυτῷ τοῦς γονεῖς ἔιναι Θεούς——>Νόμιζε σαυτῷ τοὺς γονεῖς εἶναι ΘεούςΘεοὶς χθόνιοις——>Θεοῖς χθονίοιςΑλλ᾿ ἄγε δὴ τινα μάντιν ἐρείομεν——>Ἀλλ᾿ ἄγε δή τινα μάντιν ἐρείομενIn the second part of the Karakia of Hineteiwaiwa, on page [pg 29]_, all lettersiare dotless [ı]. The same also for the second part of the Karakia on page [pg 33]_, and most of theiin the lines of text immediately below. All those have been restored as normali’s.In doubt, all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed. Thus e.g.:Rangi-potikias well asRangipotiki,Ngatoro-i-rangi/Ngatoro-irangi/Ngatoroirangi,Te Ika-roa/Te Ikaroa,Rerenga-wairua,Te Whare-pakau-awe,water side/water-side.Antiquate spellings likeantient,muscle[for mussel] have also been preserved.Footnotes have been renumbered progressively throughout the book.

Transcription note

The following typographical errors (or presumed such) have been corrected:

p. 2, l. -7:By Tiki, by Rangi, by Papa.——>By Tiki, by Rangi, by Papa.”

p. 12, l. 6:Hine-ruakimoe——>Hine-ruakimoe.

p. 19, l. 17:=straight-neck Tane——>=straight-neck-Tane

p. 21, l. 13:(=the tender one).——>(=the tender one).”

p. 26, l. 1:designed to be eat——>designed to be eaten

p. 29, l. -3-1:the paragraph“For tradition as to Tuhuruhuru...”has been treated as an additional footnote.

p. 29, l. -2:vid Sir Geo. Grey’s——>vid. Sir Geo. Grey’s

p. 40, l. -6:Breathe strong thy long,——>Breathe strong thy lung,

p. 45, l. -2:Traditions and Supersitions——>Traditions and Superstitions

p. 61, l. 3:Thekohukoku——>Thekohukohu

p. 63, l. -5:in our own house,——>in our own house.

p. 63, l. -4:said Kahu”;——>said Kahu;

p. 64, l. -1:Vid: Sir G. Grey’s——>Vid. Sir G. Grey’s

p. 65, l. -3:named the lake “Te Roto-iti-kite-a-Ihenga——>named the lake Te Roto-iti-kite-a-Ihenga

p. 70, l. 19:and myngakoa.——>and myngakoa.”

p. 71, l. 10:“The name of the island, said Ihenga——>“The name of the island,” said Ihenga

p. 88, footnote:p. 5——>P. 5.

p. 89, l. -1(note63):footnote marker missing

p. 93, l. 21:mother’s tribe.”——>mother’s tribe.

p. 97, l. -12-11:returned to the Pa.——>returned to thePa.

TheErrataof the book has been transcribed faithfully, and its corrections have been carried into the text. However, on p. [pg 21]_, the word to be corrected is apparentlyharekekeand notHerekeke. The entry is even misplaced in the list, which is sorted in order of appearance.

Diacritics of Greek have been normalized:

Νόμιζε σαυτῷ τοῦς γονεῖς ἔιναι Θεούς——>Νόμιζε σαυτῷ τοὺς γονεῖς εἶναι Θεούς

Θεοὶς χθόνιοις——>Θεοῖς χθονίοις

Αλλ᾿ ἄγε δὴ τινα μάντιν ἐρείομεν——>Ἀλλ᾿ ἄγε δή τινα μάντιν ἐρείομεν

In the second part of the Karakia of Hineteiwaiwa, on page [pg 29]_, all lettersiare dotless [ı]. The same also for the second part of the Karakia on page [pg 33]_, and most of theiin the lines of text immediately below. All those have been restored as normali’s.

In doubt, all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed. Thus e.g.:Rangi-potikias well asRangipotiki,Ngatoro-i-rangi/Ngatoro-irangi/Ngatoroirangi,Te Ika-roa/Te Ikaroa,Rerenga-wairua,Te Whare-pakau-awe,water side/water-side.

Antiquate spellings likeantient,muscle[for mussel] have also been preserved.

Footnotes have been renumbered progressively throughout the book.

*** END OF THIS PROJECT GUTENBERG EBOOKMAORI RELIGION AND MYTHOLOGY***

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