Some aspects of Maori myth and religion

MuaiMxaxx jaioj mm i igzb

DOMINIOiN MUSEUM MONOGRAPH No. 1.

SOME ASPECTS

OF

MAORI MYTH AND RELIGION.

BY

ELSDON BEST.

Published by the Dominion Museum, Wellington, New Zealand, undei
the Authority of the Hon. the Minister of Internal Affairs.

WELLINGTON.

BY AUTHORITY: W. A. G. SKINNER, GOVERNMENT PRINTER.
1922.

•>

PREFACE.

The Monograph series has been designed to permit of the pub-
lication in convenient form of a number of papers on subjects
of great interest to anthropologists, students of mental philo-
sophy, and scientific workers generally.

Many excellent works, dealing in a general way with the
Maori of pre-European days, have been published by various
authors, but what is now most needed, and very frequently
asked for, is authoritative and detailed information regarding
the old-time institutions, methods and processes, mental and
spiritual concepts, and the esoteric meaning underlying innu-
merable personifications and mytho-poetic allegories.

Although the present papjer is not, in the strict sense of the
term, a monograph, yet it is a comprehensive, although con-
densed, survey of the subject dealt with.

In Monographs Nos. 2, 3, and 4 the main aim of the author
has been to describe with precision and detail certain practices
followed in former times, and to explain and illustrate as fully as
possible the mentality of the Maori as revealed in his religion,
superior myths, and folk-lore. In these are contained the matured
thoughts and definite conclusions of Mr. Elsdon Best, who is now
recognized, not only in New Zealand, but in centres of learning
abroad, as the greatest living authority on the Maori, and
it is impossible to overestimate the importance in their parti-
cular field of these papers.

The series will also naturally include such papers of corre-
sponding character in other branches of science as may from
time to time be produced.

J. Mcdonald,

1st June, iq22. Acting-Director.

v\

Ancient Symbolical Maori Carving formerly standing at the South-western
Entrance to I'ukeroa Pa, Kolorua.

i

SOME ASPECTS OF MAORI MYTH
AND RELIGION

Illustrating the Mentality of the Maori and his
Mythopoetic Concepts.

CONTENTS.

Mythological and spiritual concepts illustrate the mentality of a race.
Religious element in man. The two aspects of Maori religion. Lack
of intolerance. Remarks by early observers. Maori cosmogony. The
primal parents. Separation of Sky and Earth. Overturning of the
Earth Mother. Light versus Darkness. Tane and Whiro : what they
represent. Origin of woman and of the ira tangata. The maioha rite.
The Dawn Maid. The broad path of Tane. The spirit-world. The
Poutiriao or guardians. lo the Supreme Being. Maori gods. The cult
of lo. A monotheistic tendency. All gods are one. Rongo and Tu.
Maori ritual. Human sacrifice. Star-worship. Spiritual concepts.
Animatism. Maori genius for personification. Myth-making. Religion
and ethics. Purely abstract conception of a god is difficult. Advantages
of a study of anthropology. Man has raised himself. The Maori
steps aside from the path. The passing of neolithic man.

TO describe in detail the beliefs and practices pertaining to
the different phases or planes of Maori religion would
be a lengthy task, and all we can hope to compass in a
comparatively brief paper is a general sketch of Maori cosmogony,
anthropogeny, and rehgion. In doing this we shall be compelled to
enter the domain of Maori myth, inasmuch as myth and rehgion
are inseparable when dealing with barbaric races. The mode of
procedure will be such as would be adopted by a Maori ; various
beliefs, myths, and institutions will be briefly described in a recog-
nized order, regardless of which aspect they may illustrate, myth
or religion. It is quite possible that some persons would be
disposed to classify all Maori behefs, religious institutions, and
ritual as mythical, absurd, or superstitious, and as being outside
the true definition of the term " religion." To such a pronounce-
ment no ethnographer could possibly agree, and I hope to show
in these notes that that decision is a fair one, that the higher
type of Maori rehgion is one entitled to respect, and that even
the lower-grade beliefs and practices served an extremely useful
purpose.

From the night of time, when man was young upon the earth,
from a period to which that of the Turanians of Accadia is but
as yesterday, through the mists of hoar antiquity, through the
long centuries of historic time, man has ever sought to understand
the heart of nature and himself. The savage of paleolithic times

6 DOMINION MUSEUM MONOGRAPH NO. I.

who observed the gleaming Hghtning and heard the crashing
thunder, who watched his dying tribesman as the breath of hfe
passed from his motionless body, feared the forces of nature,
and marvelled at the passage from life to death. The rude pre-
decessors of civilization in the Nile Valley, the ape-hke beings
who saw the founding of Carthage from their refuge in the rugged
Atlas, the dark-skinned folk who watched the ancestors of the
Maori sail from the hidden land of Irihia — all these experienced
two age-old sensations — fear of the unknown, and desire for help
and knowledge. Throughout the changing ages, and round the
rolling earth, man — savage, barbaric, civilized — has sought to
learn the origin of the universe, of his own species, of all life, all
matter. Throughout countless centuries he has speculated on the
whence and whither of the human spirit, the soul he so firmly *
beUeved in. The crude superstitions of the low-type savage,
the voluminous ritual and mythopoetic .imagery of barbaric
peoples, the more refined concepts and ceremonial of civihzed
nations, are the result of such sensations and such cravings. These
results are grouped by anthropologists under two headings, " myth "
and " religion."

To study the two subjects under discussion is to study the
mentality of man, the development of human intelligence — to
follow the unfolding, the maturing of the human intellect from
savagery even unto the highest culture-stage. These illustrations
taken from the Maori cultus show us a midway stage in such
development. This study, in its broader aspect, shows us that
man the savage evolved a belief in a life-principle ; that barbaric
man attained a higher conception of spiritual potentiae ; that
civilized man refined such behefs, and is still purifying them. It
will show, moreover, that a feeling of helplessness and loneliness
common to all peoples, combined with a universal desire for
immortality, has forced man to seek help in supernormal beings,
to rely on his gods in all crises. The loneliness of the human
soul is a very real thing during such times of stress — the universal
experience of man in all ages. The rude savage makes simple
offerings to dimly conceived supernatural beings ; the barbaric
Polynesian intones archaic ritual formulae in order to influence,
indirectly, his departmental gods ; civilized man craves the help
and mercy of his God by direct appeal ; and all are prompted by
the same instincts, by similar feelings.

A study of the religious systems of antiquity and of modern
times — of savage, barbaric, and civihzed man — makes clear to
us one outstanding fact — namely, that religions follow the law of
evolution ; that they are subject to change, are developed, and
that one system is, as it were, built upon another. It also shows
us that they are subject to decay.

The Two Aspects of Maori Religion.

Among peoples of inferior culture it is not an uncommon occur-
rence for keen observers to note two different phases or aspects
of the racial or tribal religion. This peculiarity is noted among
our Maori folk of New Zealand. The higher grade of tohunga,

MAORI MYTH AND RELIGION. 7

or priestly adepts, were the exponents and upholders of what may
justly be termed the aristocratic type of Maori religion, the cult
of the Supreme Being, lo of the Hidden Face. This higher-class
cultus was confined to that grade of priests and to men of superior
rank ; its secrets, practices, and teachings formed the most highly
venerated and most intensely tapu portion of the esoteric lore of
the Maori. The common people were not allowed to gain any
knowledge of its ritual or practices. The aforesaid priests appear
to have also practised the cult of the secondary or departmental
gods, but had no dealing with low-class shamanistic performances
indulged in by third-rate iohunga ; nor did they teach or practise
the arts of black magic.

Priests of a lower grade were upholders and exponents of the
departmental and tribal gods, and practised the ceremonies and
ritual pertaining to them, but knew nothing of that connected with
the Supreme Being. A third class of tohimga occupied the position
of shaman, and the gods appealed to were tribal deities and deified
ancestors. In addition to these, any person might act as the
medium of the spirit of his defunct parent, grandparent, or other
relative.

Now, the lower grades of a religious system are by far the
easiest for any alien observer to become acquainted with ; in
many cases this is the only aspect they ever do gain any knowledge
of. Among such a people as the Maori the higher type of religion
is by no means conspicuous ; it is in the hands of a small class,
and is most jealously guarded. This intensely conservative feel-
ing, this rigid retention of the superior cult by the few, is the
reason why, for so many years, we knew no details pertaining to
the higher type of Maori religion. No popular work on the Maori
contains any particulars concerning it. No early collector gathered
more than the name of the Supreme Being. The inforrriation
concerning Maori religion contained in the various works on the
Natives of these isles is but a meagre quantity, and is connected
with the lower phases only of that religion. In order to learn more,
the seeker must turn to the Journal of the Polynesian Society.

Lack of Intolerance in Maori Religion.

There is one peculiarity to be noted in the religions of such
folk as the Maori — namely, that they are not intolerant ; they do
not practise persecution, and do not teach any belief in the punish-
ment of the human soul in the spirit-world. It is a singular fact
that such a dreadful conception as the hell of the Dark Age of
Christianity seems to pertain to what are termed superior religions
rather than to the systems of savages or barbarians. This was,
of course, the result of the strong desire of priesthoods to gain
power and influence over the people. Our friend the tohunga
maori had assuredly made some progress in this art, but he never
attained the commanding position achieved by the priests of some
of the higher religions, including our own. The Maori belief was
that all offences against the gods are punished by those gods in
this world, not in the spirit-world. It is this fact that enabled
the Maori to dispense with civil law in the Maori commune, and

8 DOMINION MUSEUM MONOGRAPH NO. I.

to substitute therefor certain institutions that were rendered effec-
tive by the beUef in the gods, and in swdft and certain punishment
of offences by such gods. These institutions, of which tapu was
the most important, held society together, and took the place of
civil law.

Early Accounts of Maori Religion.

Some peculiar statements are encountered in the works of early
writers concerning Maori beliefs and practices. Dr. Savage, who
visited New Zealand in 1805, wrote concerning the Maori, " The
chief objects of their adoration are the sun and the moon . . .
the moon, however, is their favourite deity." This is certainly
startling, for we have acquired no knowledge of this sun and moon
cult. A subsequent passage is even more entertaining : " When
paying their adoration to the rising sun the arms are spread and
the head bowed, with the appearance of much joy in their coun-
tenances, accompanied with a degree of elegant and reverential
solemnity." If these amazing Maori of 1805 were capable of
singing a song with a double expression of much joy and reverential
solemnity on their countenances, of a verity they must have been
a truly entertaining folk. I look with deep and abiding suspicion
upon such sun-worship.

In his Narrative of the United States Exploring Expedition Com-
mander Wilkes remarks of the Maori : " From the accounts and
observations of all, it may safely be asserted that the Natives have
no religion . . . either Christian or pagan."

In Earle's narrative of his residence in New Zealand we find
a statement to the following effect : "I have never discovered
any symptoms of religion in these people, except it consists in a
great variety of absurd and superstitious ceremonies."

Colenso is most emphatic in his remarks. He says, " Religion,
according to both the true and popular meaning of the word, they
had none. Whether religion be defined to be virtue, as founded
upon the reverence of God and expectation of future rewards and
punishments, or any system of divine faith and worship, they knew
nothing of the kind. They had neither doctrine nor dogma, neither
cultus nor system of worship. They knew not of any being who
could properly be called God. They had no idols," &c. Setting
aside Colenso 's somewhat peculiar definition of religion, it suffices
to say that with all his knowledge of the Maori he never acquired
aught concerning anything but the lower phases of their rehgion.
The metaphysical leaning of the Native mind was also, apparently,
a sealed book to Colenso.

Shortland, albeit a scholarly man, was also lacking in insight,
and failed to understand' the mentahty of the Maori. He states :
" The Maori has a very limited notion of the abstract. All his
ideas take naturally a concrete form." He seems to base this
belief on the Native habit of personifying the powers of nature ;
but has failed to note that the Maori genius for evolving belief
in life principles and other activities and manifestations has carried
him far on the road of abstract thought.

The Rev. James Buller condemns the hapless Maori in one
brief sentence — " The Maoris were devil-worshipers."

MAORI MYTH AND RELIGION. 9

In the following account of Maori religion and mythology most
of the illustrative matter will be culled from the lore of the Taki-
tumu tribes of the east coast of the North Island. In the first
place, I happen to know more about these folk than any other
division of our native people ; in the second, the sacerdotal lore
collected by various investigators from these tribes contains more
detail and is of a superior type to any gained from western or
northern peoples. Cook and his companions noted the superiority
of the East Coast natives in their arts and mode of life.

Lang has told us that " the dirty rites of dirty savages " were
formerly held to be unworthy of serious study. Broader-minded
and more far-seeing students of human culture, including many
modern ethnographers, tell us that there are good points in other
religions than our own. Moreover, a study of the more primitive
religions of t-he world serves to show us the stages of development
through which the higher systems have passed, and the process
of refinement through which a national faith passes as the nation
advances in general culture.

In any case we will not condemn the Maori who taught accord-
ing to his beliefs and his mentality. In addition to the superior
cult of lo, his nature forced him to believe in, and deal with, lower
gods ; but when we look back on the path we ourselves have
traversed we fcan scarcely afford to heap contempt upon the
neolithic Maori. He firmly believed in his gods, the gods we call
false, and his belief was the key-log of his social system ; it was
the cohesive power of the commune, and it was suitable to the
culture stage in which he lived. Although he had evolved the
concept of a Supreme Being, had commenced to traverse the
long path that leads to monotheism, it may be said that lo is not
the true God, that lo does not exist. That question we will not
discuss, but leave to the days that lie before. When the time
comes wherein man becomes more altruistic, and recognizes primary
truths outside national, racial, and sectarian limits, then the
question may be reopened. In the meantime we will leave it at
a remark made by an old tohunga almreiva when told that his gods
were false: "Ma lo tena. Mdna e titari" ("That is for lo to
decide. He will sift the matter.")

Maori Cosmogony,

True to his mythopoetic nature and the ever-present human
desire to know the origin and meaning of everything, the Maori
has evolved a cosmogonic scheme. His conceptions with regard
to the origin of the universe, and of man resemble those of other
races in certain respects, and we have a fairly complete account
of his teachings under this head. Maori myth does not commence
with the formation of the earth and the heavens, as is the case
with some racial cosmogonic systems, but goes much farther back
into the night of time.

The vast period of time prior to the appearance of Rangi and
Papa, or Sky and Earth, is termed the Po, a word that, in the
vernacular tongue, means " night." This name is, however, also
applied to the underworld to which go the spirits of the dead,

10 DOMINION MUSEUM MONOGRAPH NO. I.

and is further employed to denote the period prior to birth and
the period after death. The underworld is not a place of darkness,
and the evidence shows that this expression, the Po, was used in
these connections to denote not the darkness of night, but the
darkness of the unknown : " Te Po " means " the unknown."

That period is covered or represented in Maori cosmogonic
mythology by a number of names that appear in the form of a
genealogical table. There are various versions of this recital in
different districts, and at least two different series of names. Most
of them appear to begin with the name of Te Kore, a word implying
negation, and here standing for " chaos " or " nothingness." Then
follow a series of names such as Te Pu, Te More, Te Take, Te
Weu, &c., which appear to denote parts of a tree, thus reminding
us of the cosmogonic tree of Old-World mythological systems. Other
versions contain such names as Te Kune, Te Pupuke, Te Hihiri,
Te Mahara, Te Hinengaro, and Te Manako, ere coming to the
primal parents, Sky and Earth. These expressions may be rendered
as " the conceiving," " the flo wing-forth " (or swelling), " the per-
severing " (or thinking), " the thought " (or power of thinking),
" the mind," and the " longing " (or desiring). Again, in some
versions each name is resolved into series of ten, as the first Kore
to the tenth Kore, or Chaos, and the first Pu to the tenth Pu.
Doubtless the old tohunga who evolved these cosmogonic recitals
meant to personify or symbolize conditions and forces that brought
the universe into being. The comparing of the growth of the
universe to the growth of a tree calls to mind the world tree of
Scandinavian myth, and a sentence in Mrs. Philpot's work on
The Sacred Tree : " The idea of referring to the form of a tree
the apparent conformation of the universe is one of the most natural
methods of reasoning which can occur to the savage mind." We
have also in Maori myth a plain reference to the world-pillar on
which the earth rests.

The conception of the cosmogonic tree is met with in northern
Europe and among the ancient Chaldeans, the Egyptians, Persians,
Hindus, Chinese, and Japanese. Indian myth describes Brahma
as the vast overspreading tree of the universe. A cosmogonic
chant communicated by a Hauraki Native to Colonel Gudgeon
describes the act of lo, the Supreme Deity, in bringing the universe
into being. A perusal of these compositions, and a study of Maori
myths, religion, and sacerdotal ceremonies, show how closely the
Maori resembles Asiatic folk in his mentality.

After the list of names representing the period of time termed
the Po, we come to Rangi and Papa, Sky and Earth, the Sky
Parent and the Earth Mother, the primal parents from whom all
things sprang. These are given, in the recitals alluded to, as
descended from the personifications already noted. Rangi sees
Papa far below him and desires her ; the two are mated, and their
offspring are seventy, once told. These offspring are spoken of
as supernatural beings ; they are all males, and are personifica-
tions of natural phenomena and productions, tutelary deities of
peace and war, &c., and we shall meet with them when we come
to speak of the departmental gods. The most famous beings

MAORI MYTH AND RELIGION. II

among them are Tane, Tu, Rongo, Tangaroa, Tawliirimatea, and
Whiro, and these are also known to the Natives of Polynesia as
far north as the Hawaiian Islands.

When these children were born the Earth Mother was shrouded
in darkness ; the only sign of light was the feeble glimmer of the
glow-worm. This condition is known as the ao taruaitu. Sky and
earth were in close contact, for the Sky Parent was closely em-
bracing the Earth Mother ; their offspring clung to the side of
Papa and sheltered within her armpits.

The Separation of Sky and Earth.

Tane now proposed to his brothers that their parents should
be separated — that the Sky should be forced upward that they
might enjoy freedom of movement and the air of space. To this
Whiro objected, hence he and others of the brethren resolved to
remain within the body of the Earth Mother, where they still
abide. Whiro dwells in the underworld ; he is the personified
form of darkness, evil, and death. Tane remains in this world,
the world of light and life ; he personifies light ; he is the
fertilizer — -he represents the powers of reproduction.

Tane and his companions succeeded in forcing the heavens
up on high, and supporting them in that position by means of
four poles used as props, the names of which are the names of the
four, winds.

In order to bring light into the world, Tane went forth in
search of the Whanau Marama, the light-giving ones, the Child-
ren of Light, whom he found in charge of Te Ikaroa (the Milky
Way). These he placed in position on the breast of Rangi, the Sky
Parent, which they still adorn ; they are the sun, moon, and stars.
These stars are known as the " little suns," and are ever under the
care of their elders, the sun and moon.

The Overturning of the Earth Mother.

After the separation of Rangi and Papa, deep grief was the lot
of the primal parents ; they mourned for each other, torn vio-
lently apart by their turbulent offspring. lo, the Supreme God,
far away in the uppermost heaven, heard the moaning of the
Earth Mother as she mourned for Rangi. He sent two of his
attendants, Rehua and Ruatau, to inquire into the cause of her
wailing. When lo the Parent heard of the act of the brethren
he spake, saying, " Evil will result from this act." He then
decreed that the Earth Mother should be turned over, with her
face down to Rarohenga, that she might no longer be pained by
gazing upon her lost companion, the Sky Parent. This was done,
and the overturning of Papa-tuanuku is known as the Huri-
hanga a Mataaho. But ever do the primal parents mourn for each
other, and when you see the soft rain falling to earth know that
it represents the tears of Rangi, who weeps for his lost mate ;
while the white mists that rise from earth and ascend to the
heavens betoken the love of the Earth Mother for her lost com-
panion.

12 DOMINION MUSEUM MONOGRAPH NO. I.

Though the offspring cruelly separated their parents and for
ever parted them, yet does the mother heart of Papa-tuanuku
yearn for her wayward children. At a certain time Rangi said,
" Should death assail our offspring let us place them between us."
But the Earth Mother said, " Not so. Leave them to me ; let
them return to me. Though they rebelled against us, yet are
they still my children. I brought them forth to the world of life ;
in death they shall return and find rest within me. Mine shall
be the care of the dead." Even so we see that man, when
destroyed by Whiro and Maikinui, finds rest within the body of
the Earth Mother. In the words of Montgomery —

Their loveliest Mother Earth

Enshrines the fallen brave ;
In her sweet lap who gave them birth

They find their tranquil grave.

And this is the first mention of the mother-love that outlasts
all races and all creeds, expressed by the Maori in the terse
aphorism, " He aroha whaereere, he potiki piri poho."

Tane and Whiro : The Contest between Light and

Darkness.

The story of the long contest between Tane and Whiro, as
seen in Maori myth, is but a repetition of the old Persian concept
of the struggle between Light and Darkness. In one particular
only the two myths do not agree. In the Persian version
the two contending powers possess a double character : one re-
presents light and goodness, the other darkness and evil. The
Maori myth makes Whiro represent darkness and evil, while
Tane personifies light, but can hardly be said to stand for goodness
or virtue.

In the old Zoroastrian cultus of Persia we note the belief that
the principle of evil has existed from the very beginning of time,
and did not come into existence after a good principle or Supreme
Being. This places the Persian concept on a higher plane than
that of the Maori, and, indeed, it is more satisfactory than the
Scriptural account of the origin of evil and of Satan. A paper
by F. W. Frankland, published in the Monthly Review of 1889,
contains some interesting remarks on this subject. The Maori
lohunga of old taught that evil pertained to everything, animate
and inanimate. With us it is the antithesis of moral goodness in
man. Possibly the old Maori thinkers also believed in the eternal
pre-existence of evil, hence the necessity of Whiro and the
" basket " of the knowledge of evil.

We have seen that this contest began ere the primal parents
were separated. It has continued ever since. Whiro and his
companions in the underworld are ever striving to destroy the
offspring of Tane, man. Whiro instils evil into human hearts ;
Ruaumoko attacks man by means of earthquakes and volcanic
outbursts; Maiki-nui, Maiki-roa, and their dread train (personified ■
forms of disease), who dwell within Tai-whetuki, the House of
Death, ever assail mankind. The slaying of men by these fear-

MAORI MYTH AND RELIGION, 1 3

some beings never ceases ; sooner or later one or the other
will strike them down. Evil and Disease, the companions of
Darkness, wage eternal war against man.

When Tane ascended to the uppermost heaven to obtain from
lo the three baskets of wisdom and occult knowledge Whiro
was angered, for he had failed in the endeavour. Thus it was
that Tane acquired one of his dozen names, Tane-i-te-wananga ;
he represents knowledge. Tane was conveyed to the heavens
by the offspring of Huru-te-arangi, known as the Whanau puhi,
or Wind Children. They wafted him upward through the vast
space known as Te Ahoaho o Tukapua, which is said to be the
dwellingplace of Hine-pukohu-rangi (the Mist Maiden), and Aoao-
nui, and Uhirangi, and the whole of the Cloud Children. These
children ever dread Tawhirimatea and the Wind Children, who
assail and harry them, and strive to banish them to the bounds of
Rangi-nui, the Sky Parent.

Whiro endeavoured to prevent Tane ascending to the heavens,
and sent the Whanau akaaka, the pests, to attack him. These
were reptiles, insects, and birds. But Tane called upon the Wind
Children, who hurried from all parts and dispersed the hordes of
Whiro. Tliey came from their great plaza of Tahuaroa, or Mahora-
nui-atea, the vast realm of Hine-moana, the Ocean Maid, in which
boundless realm they ever meet to gambol and frolic.

Even so did Tane obtain the three baskets of knowledge for
mankind — the basket of virtues, the basket of ritual formulae, and
the basket of evil. With these may be compared the three baskets
of knowledge of the Buddhists of India, which were the three
sacred books of Buddhism.

After a long contest between Tane and Whiro the latter retired
to the underworld, where he still abides, and, as we have seen, is
still active.

What Tane represents.

It is now full time to explain what Tane represents. He is
the Fertilizer, the power that fertilized the Earth Mother and
caused her to produce vegetation of all kinds. He represents
light, and brought light into the world. He is the parent of the
Dawn Maid, and the renewer of the life and light of Hina, the
moon. He has many names to accord with his many functions.
For instance, as Tane-mahuta he represents trees ; as Tane-i-te-
wananga he represents occult knowledge ; as Tane te Waiora he
represents sunlight ; and this is the Waiora a Tane of Maori
myth, in which Hina-uri, the darkened moon, bathes, to return
to this world once more young and beautiful. Tane it is who
warms the body of the Earth Mother, and is the cause and con-
server of all life. Tane is the personified form of the sun.

As the universal fertilizer, Tane is naturally credited with
having produced trees and all plants. By his union with Hine-
tu-pari-maunga, the Mountain Maid, was produced Para-whenua-
mea (the personified form of the waters of earth) and Tuamatua,
who was the origin of rock and all forms of stone. His family
includes Rakahore (personified form of solid rock), who appears in
an old aphorism, ' E kore a Para-whenua-mea e haere ki te kore a

14 DOMINION MUSEUM MONOGRAPH NO. 1.

Rakahore " {i.e., Water will not move abroad unless rock is at
hand, otherwise it would sink into the earth). This mother of
waters is spoken of as the wife of Kiwa ; they produced the

aters, and the ocean is the Great Ocean of Kiwa. The progeny

nd descendants of Tane are a multitude.

The Origin of Woman and of Man.

When Tane and his brothers resolved to produce man, a race
other than supernatural beings, they were confronted by a serious
difficulty : woman did not exist. Full long sought the brethren
in the world of life and throughout far realms, ever seeking the
female element. All female beings found were of a nature super-
natural, and all those of the heavens were also supernatural beings ;
these could not produce man the mortal. A female of earthly
origin must be found in order to institute the condition termed
ita tangata (human life — -life as possessed by men of this world).
At that period nought existed save the ira atua (supernatural
life — life as known to gods).

It was now resolved to create woman, and Tane the Fertilizer,
as representing the male element, was appointed to carry out the
task. On the body of the Earth Mother he fashioned an image
in human form — fashioned it of earth, a portion of the body of
Papa. Into this body, this lifeless form of earth, it was necessary
to instil life. The spirit (the breath of life) and the mind (the
power of thought) were obtained from lo the Supreme God.
When Tane introduced these, when the breath of life entered the
nostrils of the earthen image, the life - principle of man took
possession of it : breathing commenced, the eyes opened, a sneeze
broke from the nostrils ; the forebear of the ira tangata was
endowed with life ; a person, a female, lived. Woman had
entered the world.

The inferior or earthly element necessary to the generation of
man was now acquired, and this first woman was named Hine-
ahu-one, the Earth-formed Maid. Tane the Fertilizer now took
Hine to wife, and begat Hine-titama — she who bounds night and
day ; she whose beauty has been famed since man appeared on
earth, to gaze on whom causes the eyes to glisten with delight.
Hine-titama is the Dawn Maid.

Tane then took the Dawn Maid to wife, and their daughter
was Hine-rau-wharangi — she who personifies the growth of vege-
tation. Mother and daughter were conveyed outside their house,
Hui-te-ana-nui, and seated in the porch thereof, and all the people
assembled to greet them — to welcome the child into the world of
life, for this is an old, old custom of the Maori folk. It is known
as the Maioha ceremony. They were then conveyed to a stream,
on the brink of which the mat called a takapau wharanui was
spread, and on which mother and child were placed. The priest
entered the water, and, standing therein, took the babe in his
arms and baptized her according to the ancient ceremonial of
the Maori. In this peculiar rite the child was dedicated to the
Supreme Being, and at a certain stage of the intoned ritual a
little bird, the miromiro, was released and allowed to fly away.

MAORI MYTH AND RELIGION. I5

The ceremony endows the child with mana, and protects its hfe-
principle. The bird is viewed as a hnk between the child and
the gods, a means of communication. This singular ceremonial
of releasing a bird is, or was, also practised in India. There is
no more tapu ceremony than this Tohi rite performed over a child
of rank, for it originated at a time when the gods walked the
earth.

The Dawn Maid descends to the Underworld.

At a certain time Hine-titama inquired of Tane, " Who is my
father ? " And Tane replied, " Ask the posts of the house Hui-
te-ana-nui ; they will tell you." So the knowledge came to Hine.
She spoke to Tane, saying, " I go now to the underworld, within
the body of our ancient Earth Mother, there to prepare a place
for our children, and from which I will look upward and see you
all far above me."

As day approached, Hine fled and made her way to Poutere-
rangi, whence passes the path that leads to the underworld. Tane
pursued her, weeping as he went, but Hine turned and forbade
him coming farther, saying, " Return, O Tane ! For you is the
world of light, for me the realm of the unknown ; for you to rear
our children, for you to bring them into the world of life, while
I will draw them down to the underworld and protect their
spiritual welfare."

Then Hine passed on. The guardian of the entrance to the
spirit-world endeavoured to dissuade her, saying, " The world of
light and life is behipd you, the gloomy underworld before you ;
turn back." But Hine said, " Not so. I go to the underworld,
the realm of the dead, there to protect the spiritual welfare of
my children of the upper world " (" Tukua atu au ki te angi 0 te
Muriwai hou hei kapu mai i te toiora 0 aku tamariki i te ao turoa ").

It was then that the path of death was opened, then that the
current of death began to flow ceaselessly from this world down
to Rarohenga, the underworld, and never since has it ceased to
flow, from that remote time even unto this day ; as Whiro and
Maikinui destroy their bodies, the spirits of men ever flow hke
water down to Rarohenga, to enter the realm of Hine-nui-te-Po,
erst the Dawn Maid.

In the above story we have a myth of considerable interest.
Tane, the personified form of the sun, pursues the Dawn Maid
westward until, at the edge of the world, she makes him return.
Tane has to return because he has to rise again next morn and
beget another Dawn Maid ; hence he was turned back from the
bounds of Night, the Po of the Maori. But the Dawn Maid can
never return to this world, the world of light ; in the far west
she must become Night, hence her new name of Hine-nui-te-Po.
She must descend to the realm of gloom, where she receives all
Dawn Maids as they, one after another, pass into night. For her
also the task of protecting the toiora, the spiritual welfare, of man,
for men are the descendants of Tane and herself, and ever, as
death finds them, they hie them to the former Dawn Maid and
seek her kindly guardianship.

l6 DOMINION MUSEUM MONOGRAPH NO. I.

There is no peace in the underworld, the realm of spirits, save
in the region where abide the souls of the dead. For ever war
wages between Hine, the beautiful, and dark, dread Whiro and
his followers. The spirits of the dead are drawn down by Rua-
toia and Rua-kumea, when Whiro and the Tini o Poheua ever
strive to destroy them, while Hine and the Tini o Parangeki ever
defend them. Were it not for Hine our spirits would be haled
within Tai-whetuki, the house of death, and there destroyed. The
Mother of our race is the salvation of man.

The Broad Path of Tane.

In Maori myths, as preserved by the Takitumu tribes, one
frequently encounters references to the ara whanui a Tane (the
broad path of Tane), as, for instance, in the old saying, " He mata
mahora no te ara whanui a Tane." This singular concept, which
reappears among the natives of the Cook Islands, is a striking
illustration of the mythopoetic nature of Maori mentality. The
explanation is as follows : —

Prior to the death of a person in this world the spirits of his
dead forebears come hither from the underworld in order to guide
his spirit to the spirit-land. The path to that realm leads across
the vast spaces of Tahora-nui-atea, the ever-rolling realm of Hine-
moana, the troubled breast of the Ocean Maid. For the spirit-
world lies far, far away to the westward, away at the bounds
of night, where the ruddy form of Tane hangs above the realm
of Hine. And so, when night approaches, Tane te Waiora, the
Shining One, throws the bridge of souls far across the plaza of the
Ocean Maid. Far away it stretches athwart the rippling waters,
true to the setting sun that beckons where the sky hangs down,
the gleaming spirit-path calls to the waiting spirits in the Aoturoa.
For it is the ara whanui a Tane, the glittering sun-glade, the golden
path of the setting sun.

Along that gleaming path pass the spirits of the dead, the
path provided by their ancestor Tane, the path that leads to the
realm of their ancient mother, Hine, the Dawn Maid. For, ever
the setting sun and the sinking soul of man are linked together
in the human mind, even as the ever-returning sun has helped
to induce uncultured man to evolve the belief in resurrection or
immortality. And that far-off region into which pass the setting
sun and the soul of man is to the Maori the " Hidden Home
of Tane,"

Such is the Maori conception of the passage of the spirit to
the spirit-world ; and truly the thought grows that Moore must
have been thinking of the ara whanui a Tane when he wrote —

.\nd though his life has passed away
Like lightning on a stormy day,
Yet shall his death-hour leave a track
Of glory permanent and bright.

These spirits of the dead, having crossed the vast ocean to the
red west, finally reach the ancient home-land of the Maori race,
the land of Irihia, and there, at Hawaiki-nui, they separate. Those
who sympathize with the Earth Mother pass down the long

MAORI MYTH AND RELIGION. 17

descent known as Taheke-roa to the underworld ; those who
sympathize with Rangi the Sky Parent ascend by means of the
gyrating whirlwind to the heavens, and so pass upward to the
uppermost heaven, where dwells lo-matua (lo the Parent), and
are there welcomed by the company of celestial maids, the twelve
mareikura. Thus we note in laments for the dead such words
as the following : —

E mau to ringa ki te toi huarewa

I kake ai Tane ki Tikitiki-o-rangi,

Kia urutomo koe ki roto o Te Rauroha,

Kia powhiritia mai koe e nga mareikura

O roto o Rangiatea

Ka whakaoti te mahara i kona ki taiao,

E hine . . . e.

(" Grasp in your hand the toi huarewa by which Tane ascended
to the uttermost heaven, that you may enter within Te Rauroha,
that you may be welcomed by the mareikura of Rangiatea,
then will all remembrance of this world cease, O maid.")

Such is the conclusion of a mother's lament for her dead
child, who died on the island of Motu-kairangi,* at Wellington,
many generations ago.

We have seen that the Maori has never evolved a belief in the
punishment of the human spirit after death. Yet he believed in
the existence of two spirit -worlds, one situated under the earth
and one in the heavens. It seems quite possible that this peculiar
conception might have resulted, in time, in a belief in a heaven
and hell such as those of Christian teachings. The Maori had
already a very good substitute for Satan in our old friend Whiro,
and the benevolent lo would fill the position of a beneficent deity.
A study of these beliefs and the cult of lo shows us that Maori
religion was in a very interesting stage of development, and a
worthy subject for the attention of the ethnographer.

The Rev. Mr. Yate tells us that the Reinga (the ordinary name
'for the underworld) is a place of torment, but his statement is
absolutely untrue. No Maori held such a belief, but all held that
wrongdoing is punished by the gods in this world. This belief
was the true basis of the peculiar substitutes for civil law that
existed in the Maori commune, and it is interesting to note how
effective those substitutes were. It has been argued that a belief
in the punishment of wrongdoers in the next world is necessary
to the maintaining of social and moral order in this life, but
experience and observation do not bear out such an assumption.
One Schwaner tells us that the natives of the Barito River region
of Borneo do not beHeve in any system of punishment after death,
and adds, " From this principle those defective ethics result which
are found among all these people." On the subject of the
defective ethics of civiHzed communities, however, he maintains
a discreet silence.

It may be remarked that the Maori concept of Hfe in his two
spirit-worlds is vague. Of that in the upper spirit-land we have
collected no information, but in the underworld the Hfe of. the
spiritual beings is described as being much the same as it was in

*^Now Miramar Peninsula.

Inset — Maori Myth.

l8 DOMINION MUSEUM MONOGRAPH NO. I.

this world, save that no form of evil exists in act or thought.
Indeed, the denizens of that realm can scarcely be termed spiritual
beings, inasmuch as they consume food and cultivate it, wear
clothing, and tattoo themselves — practices that can scarcely be
said to pertain to spiritual life. However, perhaps we had better
not enlarge on the vagueness of Maori conceptions, for our own ideas
of life in the upper spirit-world are by no means too clear, though
that charge cannot be brought against certain teachings of life in
the subterranean spirit-world, wherein, peradventure, some of us
are booked for an extremely sultry time.

The Rev. Mr. Yate tells a story of a Maori who considered the
European heaven to be quite unattainable : " Taki, an old man
of Ohaeawai, is still hard and stubborn. He said that he was
quite satisfied to go to hell, so long as he could get what he wanted
in this world before he went there, as he was quite sure that he
would never reach heaven."

The Gods of the Maori.
Albeit much more remains to be said concerning native myths,
we must now pass on to other subjects. We have already men-
tioned a number of supernormal beings who are alluded to as
atua, a term we render as " gods," though the latter term is by
no means always a suitable one*

The Pou-tiriao, or Guardians.

These were supernatural beings who were appointed by com-
mand from lo-nui (Great lo, the Supreme Being) as guardians
and supervisors of all realms of the earth, the heavens, and the
ocean, as also of the underworld. Their duties were to watch
over and promote the welfare of all things in all places, to pre-
vent troubles of all kinds, to allay all evils, and to preserve
peace among all things. Their activities apparently extended to
what we call inanimate things, and this would result from the'
singular belief the Maori had in animatism — that is, the posses-
sion of a spirit, a life-principle, by inanimate matter. Tane was
entrusted with the task of placing these guardians, who were to
be controlled indirectly by lo through the medium of the Whatu-
kura, his attendants in the uppermost heaven.

Thus Te Kuwatawata, Hurumanu, and Taururangi were ap-
pointed as guardians of Rarohenga, the subterranean spirit-world,
and of the thrice-sacred Hono-i-wairua, situated at a place known
by the four names of Hawaiki-nui, Hawaiki-rangi, Hawaiki-
whakaeroero, and Poutere-rangi. This place is on the summit
of Maungahtiro, also known as the Tihi o Manono in the old home-
land of the Maori. Here the four ara matua, or spirit-paths, from
the north, south, east, and west meet at Hawaiki-nui, by which
paths the spirits of the dead come from all quarters of the earth,
there to separate and pass down the Muriwai hou to the under-
world, or ascend to the uppermost heaven.

The guardians selected for the realm of Rangi, the Sky
Parent, were Uru-te-ngangana, Roiho, and Roake. In their care
were the heavenly bodies, as also the denizens of the eleven heavens.

MAORI MYTH AND RELIGION. ig

The guardians appointed to the realm of Hinemoana, the Ocean
Maid, were Kiwa, Tangaroa-whakamau-tai, and Kaukau.

Tu-kapua, Te Ihorangi, and Tama-te-uira were appointed as
guardians to control the winds, clouds, rain, mist, lightning, and
thunder.

Tu-matauenga, Tu-matakaka, and Te Akaaka-matua were
appointed to control the activities of Maiki-nui, Maiki-roa, and their
many brethren, all of whom are personified forms of disease and
sickness.

Those appointed to control the seasons were Te Ikaroa
(Milky Way), Rongomai-taharangi, and Rongomai-tahanui.

The guardians appointed to control all fish, shell-fish, and other
denizens of the waters were Rongomai-tuwaho, Tiwha-nui, and
Mauhi.

Taka-urunga, Taka-tua, and Kekerewai were to guard the
welfare of all things on earth, and also control the department
of superior knowledge.

To guard and control all plant and tree life, all insects, reptiles,
birds, &c., of the world, was the task of Tane-i-te-hokahoka,
Tangai-waho, and Rongo-maraeroa.

Those selected to guard and supervise all tapu things and
places, good and evil spirits, and all ritual, were Tane-i-te-wananga,
Tupai-whakarongo-wananga, and Rongo.

Those appointed to act as observers of the activities of the
various guardians, to prevent trouble arising among them, and
to report on their abilities to the Whatukura, ere such matters
were laid before Great lo the Parentless, were Tane-matua,
Nganangana-a-rangi, and Turamarama-a-nuku.

lo, the Supreme Being.

In speaking of the gods of the Maori the first matter calling
for attention is that of classification. If we include in our pur-
view all beings termed atua by the Maori, and on whom they
relied for help in the crises of life, then it will, I believe, be
necessary to form our ahia maori into four classes.

In the first grade, and standing alone in his majesty, comes lo,
he who is termed lo the Parent, To the Parentless, lo the Great,
and lo of the Hidden Face. The second class is composed of
what may be called departmental gods, as those who preside over
war, peace, the forest, winds, ocean, agriculture, &c. Then we
come to a third class, whom I term tribal gods, not so widely
known as those of the second class, and of a somewhat lower
grade. Lastly we come to such as are the spirits of dead forebears,
and the knowledge of whom is confined to a small area.

The Maori concept of a Supreme Being forms one of the
most interesting subjects connected with this highly interesting
people. Inasmuch as lo was known to the folk of the Cook and
Society Groups, it is evident that he is not a local production,
that the concept must hail from other lands. As to how far
across the ocean • this belief and name may have been carrried
no man may say, or as to how many centuries the Maori has
retained this belief.

20 DOMINION MUSEUM MONOGRAPH NO. I.

The intense sacredness pertaining to lo prevented any familiar
description of him, hence the vagueness surrounding him. It
was equalled onl}' among such peoples as the Semites, who em-
ployed descriptive names to enable them to avoid pronouncing
the true name of the Supreme Being. When the Maori heard us
English folk employing the name of God in cursing each other,
and even in manner humorous, his feelings were those of amaze-
ment and contempt. The easy familiarity with which the most
pious among us pronounce the name of God would have been
impossible to Maori or Semite. Such a conception of intense
sacredness is unknown among modern civilized races.

The number of men initiated into the cult of lo was but
small ; only members of the higher grade of priestly experts and
men of high-class families were allowed to learn the ritual per-
taining to it. The common folk apparently had no part in it,
and it is doubtful if they were even allowed to know the name
of the Supreme Being. This cult of lo was an esoteric one ; that
of the lower tribal gods may be termed exoteric. All ritual and
ceremonial pertaining to lo was retained in the hands of the
superior priesthood, by no means a numerous body. It may be
described as an aristocratic cultus, known only to such experts
and the more important chiefs. It is quite probable, indeed, that
this superior creed may have been too exalted for ordinary minds,
that such would prefer to depend on more accessible and less
moral deities.

lo is said to have existed for all time ; he was never bom,
hence his name of lo-matua-kore (lo the Parentlcss). He begat
no being, but he was the origin of the universe and of the lower
gods — he caused them to exist. There is no proof that lo was
raised to the primacy from a polytheistic system, or because he
was a primal ancestor, or a great nature force, such as the sun.
The concept bears the aspect of a metaphysical abstraction, the
result of a speculative philosophy seeking a First Cause.

Max Miiller tells us that God can be recognized by deep
thinkers of any race. Lang remarks that in barbaric theology
can often be traced the conception of a Supreme Deity ; while an
old saying in India is, " He who is above the gods alone is God."

The writer has a considerable quantity of the old karakia,
or ritual formulae, pertaining to the cult of lo, and which was
intoned by officiating priests. These effusions are remarkable
productions; they are ancient chants couched in exceedingly
archaic language, and are, moreover, often true invocations — a
rare occurrence in Maori ritual. Such ritual was employed only
on what were deemed important occasions, such as the birth,
sickness, or death of a person of rank, the opening of the tapu
school of learning, the installation of the medium of a god, or
any serious calamity threatening the tribe.

It is interesting to note that no form of offering or sacrifice
was made to lo, that no image of him was ever made, and that
he had no aria, or form of incarnation, such as inferior gods had.
We have no time to prolong the study of this subject, but an
examination of the ritual referred to shows that the Maori con-

MAORI MYTH AND RELIGION. 21

cept of the Supreme Being was pitched upon a high plane of
thought. The purity of the conception, and the practices of the
cultus, were doubtless preserved by allowing people to deal with
lower types of gods, or even to practise shamanism if they were
so disposed.

One of the twelve names of lo is lo-te-waiora, and he is so
named because he is the welfare of everything ; the life and
Melfare, physical and spiritual, of all things emanate from lo.

It is just possible that the ancestors of the Maori brought the
name of lo from an Asiatic home-land. In Kenan's History of the
People of Israel the author states that the name of lahveh, or
lahoue, became contracted into lahou, or lo. Of a verity it
would be a startling discovery to find that lo is but a form
of the name Jehovah. However, these far-off speculations are
outside the present writer's province.

In his work on Anthropological Religion Max Miiller teUs us
that a system of departmental gods, such as that of the Maori,
calls for a Supreme Being to place above them. He believes that
an early stage of religion was polytheistic ; then departmental
gods were introduced, and, later, these became subordinate to a
Supreme Being. A much more advanced stage is represented by
monotheism, which is a comparatively modem development.

It is assuredly a fact that the lower gods of the Maori pantheon
were not worshipped, and the only ritual savouring of such a
feeling is that pertaining to lo.

Certain barbaric folk of yore believed in a Supreme Being they
called Jahweh, or some such name. We believe in one we call
God, a concept apparently derived from that of Jehovah or
Jahweh. The Maori believed in his lo. There cannot be two
or more Supreme Beings. Are these but different names for one
being, or is lo of the Maori to be put out of court ? And, if so,
why ?

A Monotheistic Tendency in Maori Beliefs.

An old and learned Native at one time made a very remarkable
statement to a friend of the writer. They had been discussing
the gods of the Maori, and certain remarks made by the Native
led the European to say, " Then your higher priests seem to have
believed that all gods are one ? " " Yes," replied the old man,
" all gods are one, but the people must not be told so. All gods
are one, but he has many names."

In a form of lecture delivered to some young Native learners
fifty years ago another old sage remarked, " There is one parent
of all things, one god of all things, one lord, one spirit ; hence
all things are as one, and all originated with lo-taketake " (original
or eternal lo).

Now, this is a tendency observable in the ancient religious
systems of Egypt and Babylonia, in which one god possessed
many names — in the case of Babylonia, twelve names, as lo of
the Maori had, and as Tane had. " We know," writes J. E.
Carpenter in his Comparative' Religion, "that both India and
Greece reached the conception of a unity of energy in diversity
of operation ; ' the One with many names ' was the theme of

22 DOMINION MUSEUM MONOGRAPH NO. I.

Hindu seers long before ^schylus in almost identical words
proclaimed ' one form with many names.' "

As to our Maori friend's statement that there is but one spirit
or soul of all things, listen to a remark by Moncalm in his Origin
of Thought : " Those who consider the Supreme Being as the
Infinite in Nature, and the individual soul as the Infinite in Man,
must consider God and the soul as one, not two, seeing there
cannot be two Infinites. Such is the behef of the Hindus ; but
the belief does not belong to them exclusively."

The Maori belief was that the wairua (spirit or soul) of man
came from lo ; he sent it to be implanted in Hine-ahu-one, the
first woman, from whom man inherits it.

I do not say that the Maori would have ever achieved mono-
theism, but merely draw attention to interesting illustrations of
introspective thought on his part, and a certain tendency to
combine his many gods. In his great work on Primitive Culture
Professor Tylor points out that in order to introduce mono-
theism the attributes of deity must be confined to one being —
a remark that looks like a theological axiom. He also states that
no savage tribe of monotheists has ever been known ; concerning
which statement Lang remarks, " And very few civilized popula-
tions, if any, are monotheistic in this sense." Tylor held that
peoples of low culture-stages hold the doctrine of polytheism,
which culminates in the rule of one supreme divinity ; he denies
that such folk are pantheists.

The Departmental Gods of the Maori.

Under this heading come what may be termed the second-class
gods of the Maori, the most important of whom were certain
members of the offspring of the Sky Parent and Earth Mother.
Of these the first place was taken by Tane, probably because he
was the progenitor of man ; others were Tu, Kongo, Tangaroa,
Tawhirimatea, and Whiro. Some others are viewed rather as
originating beings only, such as Punaweko, Peketua, Tuamatua,
Te Akaaka-matua, and others.

Tane has control over all forests and forest products ; hence
bird-snarers and tree-fellers were careful to placate him. His
mana was also great in connection with the whare wananga, or
tapu school of learning, and in other matters.

Kongo presides over the arts of peace and peace-making
ceremonial. He is also the atua or god of the kumara and
of cultivated food products generally, as also of the arts of
the husbandman.

Tu is the god of war, and is placated in connection with all
matter.; pertaining to that art. Offerings were made to these
beings.

Pomander tells us that in olden times the Hawaiians seem to
have looked upon Tane, Tu, and Kongo as but three names for
one god. As Tane certainly represented the sun with those folk,
it looks as though these three names represent different phases
or stages of the sun's movements. I have long been inclined to
think that Tu stands for the setting sun. He represents war and

MAORI MYTH AND RELIGION.

23

death, and the setting sun is connected with death in Old-World
mythologies. If this is so, then he is ranged by the side of Tu
of Babylonia and Turn of Egypt ; and even in far-off Germany
the god of war was Tiu.

In Egypt Tiim, or Ra-tum, was the setting sun, apparently a
personification and deity ; while in eastern Polynesia^ — half a
world away — ra tumu denotes the setting sun. In our local
dialect Uimu has, among other meanings, that of " battlefield."
Tu has many names, and, at Mangaia, is said to dwell in the
underworld, which would be an appropriate place for a setting sun.

But Rongo is perhaps the greatest puzzle of the two. He is
coupled with Tane, both in New Zealand and the Society Group,
as Rongomatane (Rongo-ma-Tane, or Rongo and Tane), and this
title is used as though pertaining to a single being. This is
certainly suggestive. At the Cook Islands Rongo and Ra (the
sun) are said to dwell in the shades. In the Hawaiian Isles Rongo
is said to dwell on the waters, and is spoken of as the light of
heaven on the earth.

In Pomander's collection of Hawaiian lore we see that Hina
went to reside in the heavens, and there assumed the name of
Lono-moku. In our Maori dialect this name would be Rongo-
motu, or Crippled Rongo. Here we have Hina and Rongo as two
names for one being, and that being is the personification of the
moon.

At Samoa Rongo is the son of Tangaroa by Sina. Sina, or
Hina, is the moon, or personification of the moon, all over Poly-
nesia and in New Zealand, though in some Melanesian tongues
sina is the sun, the word meaning " shining" or " to shine." In
far away Assyria Sin was the moon god. Fenton states that
Rono seems to have been a name for the moon god among the
Accadians. Throughout Polynesia Sina is connected with light ;
she appears as the woman in the moon, as the wife of Tane, as
the sister of Maui (who also represents light) ; and at Nine the
heavens are the " bright land of Sina." Altogether Rongo is an
interesting abstraction, and I cannot agree with Pomander's state-
ment that Rongo and Tu represent Sound and Stability.

In Tangaroa we have the being who represents all fish, and
is essentially an ocean god, though the latter word does not
represent all functions of these beings, who are, under certain
conditions, viewed as tutelary beings and originating powers,
even as parents.

Tawhirimatea is the personified form of winds, each wind
having its own personification. Seafarers recite charms and make
offerings to this being, and to Tangaroa, in connection with the
dangers of the ocean.

Tu is the principal war god, but a host of inferior beings served
as tribal war gods. Of these Maru, Uenuku, and Kahukura are
widely known, the two last being personified forms of the rainbow.
Below such as these come numbers of inferior gods or demons,
many of whom were known to only one tribe. These were
employed as war gods, as the vivifying power of magic spells,
and for many other purposes. The form of atua whose cult was

24 DOMINION MUSEUM MONOGRAPH NO. I.

most restricted was represented by ancestral spirits, who were
approached or conciUated by a living descendant. The inferior
gods had human mediums, priestly experts or shamans, who
performed all ceremonial pertaining to such beings. Some gods
are personified forms of natural phenomena, such as comets,
meteors, lightning, thunder, &c.

Maori Ritual, etc.

Of the ritual of Maori religion there is but little to say in this
paper, for that way distraction lies. In the higher-class ritual
formulae only can anything like true invocation be observed. In
other cases all is resolved into what may be termed incantations
or charms, in which no appeal or prayer is noticeable. Like the
early Egyptians, the Maori recited, or rather intoned, such ritual
in the belief that, indirectly, it would affect the gods and cause
them to assist the cause of the priestly medium. Offerings were
made to all gods below the Supreme Being with a view to placa-
tion. Offences against the gods usually consisted of some breach
of the laws of tapu, the most potent institution in Maori life. It
would take too much time to here describe this tapii, but it may
be said that it represented a series of prohibitions. Any infringe-
ment of these unwritten laws was punished by the gods, and
punishment followed swiftly the offence. Herein lies the kernel
of the power of Maori religion in maintaining order in the social
commune. We may deride it as gross superstition, but it was a
virile institution, an effective and useful power.

Human sacrifice was not a marked feature of Maori religion.
There is some evidence to show that it was more frequently
practised in olden times than in late centuries. Some signs of
Melanesian influence may be seen in the sacrifice of persons at the
erection of a new fortified village or house, as on the East Coast,
and the placing of their bodies at the bases of stockade or house
posts. There is, however, no proof that it was a common custom,
or that it has been practised for many generations.

Divination and omens entered largely into Maori life, and much
might be written on these subjects. Divining was practised by
means of consulting the actions of the aria (or form of incarnation
of an atua), the stars, or fire, and in many other ways. Halluci-
nation or so-called demoniac possession was induced or feigned
by tohunga with a divinatory object, and great faith was placed
in dreams. Gross superstitions had a strong hold on the people.

Song and festival marked the heliacal rising of the Pleiades,
which on the East Coast marked the commencement of the new
year, as it did in the Cook Islands, and also, in olden times, in
far off southern Asia. The planets and principal stars were
invoked in the singular first-fruits ceremonial, and the new moon
was, at least in some districts, welcomed with song by the women.

In Maori myth or belief the Pleiades are termed " the food-
bringers " ; Rehua (Antares) represents the heat of summer ; while
Wero stands for wintry cold. There appear to be several stars
named Wero, one being Wero-i-te-ninihi, a name rendered by
White as meaning " pierce the coward " at page 137, Volume i,

MAORI MYTH AND RELIGION. 25

of his Ancient History of the Maori, though at page 149 he
translates it as " arouse the absconding." There is an undis-
covered mine of wealth for some future humorist in the pages
of that work.

Spiritual Concepts of the Maori.

Moncalm tells us that the last breath of a dying person gave
the first conception of the presence in man of a non-corporeal
principle. In some cases man has employed a word meaning
" breath " to define the soul, but the Maori calls that spirit the
wairtta, a word meaning " shadow " or any unsubstantial image.
The word ata, having a similar meaning in Maori, is applied to the
human spirit or soul in some isles of the Pacific. The wairua of
Maori belief is that which leaves the body at death and goes to the
spirit-world. It also is believed to quit the body during the life
of that physical basis and move abroad, as in the case of dreams.
When any very tapu ceremonial was being performed by a select
few the other members of the community remained in their huts
lest their wairua be affected by the potent ritual.

This wairua, although invisible to all save the matatuhi, or
seers, yet seems to acquire material form in some conditions, as^
for example, in the subterranean spirit-world, where the spirits
are sometimes said to live much as they do in this world. Against
this we can place a very singular and interesting belief contained
in what may be termed the inner teachings of the higher grade
of priestly adepts. This is to the effect that after a certain period
the wairua sloughs off its grosser qualities, when there remains
an intangible, etherealized spirit called the awe. This is a word
denoting lightness, and is applied to the down of birds, to clouds^
and the soot deposited by the smoke of burning wood. Hare
Hongi uses the term hamano to denote this purified spirit, a word
allied to mano, which means the core or very centre — perhaps
essence or refined element in this case. This is an interesting
concept, and an illustration of metaphysical reasoning on the part
of the ancient Maori.

Lord Avebury has said that " The savage does not realize the
idea of a spirit as we do : it is always more or less material.'^
This cannot be said of the Maori awe ; and the word wairua,.
denoting " shadow," and sometimes " reflection," as in water, can
hardly be said to have had a material origin.

It seems to me highly probable that in my ignorance of this
subject my system of terminology may be entirely wrong, but I
have waded through deep waters in endeavouring to obtain a clear,
well-recognized definition of the terms " spirit " and " soul." Many
ministers of divers sects have stated that both terms are used
very loosely. One says that the soul equals life and intelligence,
while the spirit is that which leaves the body at death. The theory
of the tripartite nature of man seems to show the soul as man's
ego — a comparatively gross element — while the spirit represents
the spiritual nature of man. If so, then presumably the soul does
not survive the death of the physical basis. But here enter the
dicta of the Handbook of Folk-lore, wherein " soul " is limited tO'

26 DOMINION MUSEUM MONOGRAPH NO. I.

the separable personality of the living man, " ghost " to the same
thing after death, and " spirit " to a soul-like being that has never
been associated with a human or animal body. Here it is the
soul that is the ethereal element that goes to the spirit-world ;
but you must not call it a " soul " then, it is a " ghost " ; while
" spirit " pertains only to inanimate objects — which, however, may
not be deemed inanimate by uncultured man. The modern term
" animatism " denotes the attributing of life and personality to
things, but not a separate or apparitional soul.

This leads us to the Maori conception of different spiritual
potentiae in man. Apart from the wairua, our Maori friend
possesses a mauri. One of the definitions of " soul " already
given would here be fairly suitable, but our definitions differ too
widely to allow of the expression being safely used. The mauri
of man seems to be his life-principle ; it represents the life that
animates his body, and it ceases to exist when death claims the
body. The term mauri bespeaks activity, in the same sense that
the old Greek term thymos denoted inward commotion, and as in
Tamil the soul is called " the dancer." The thymos was an activity
that ceased to exist at the death of the body, as also does the
mauri. The psyche is, on the contrary, a something active, and
survives the body : such is the wairua. Max Miiller considers
that the terms " soul " and " ghost " both originally implied
commotion. Psyche originally meant " breath." The mauri,
then, is the life-principle that cannot survive the death of the
body ; hence the expression " Kua ukiuki te mauri " is equivalent
to saying that the person alluded to is dead. The mauri, like the
wairua, is not located in any organ of the body.

The expression mauri ora is employed to denote the tapu aspect
of the life-principle of man ; and should this tapu principle become
polluted in any way, then the life and general welfare of its
physical basis are in extreme danger, inasmuch as they become
exposed to the powers of black magic and all other harmful
influences. The hidden meaning of this condition is that the loss
of tapu means the withdrawal of the protection of the gods. So
firm was the belief of the Maori in the power and far-reaching
influence of his gods that his religion or superstition (call it which
you will) was the most prominent feature of his life. It affected
to a remarkable extent his everyday actions, and when he believed
that the gods had withdrawn their help and protection from him
he became very seriously affected, expecting every moment to
feel the clutch of dread Whiro.

The Aotea folk say that the moa became extinct because its
mauri was interfered with or polluted by the early Maori settlers
in these isles.

In some Polynesian dialects mauri is used to denote a ghost,
also " life," or " alive." A variant form employed in New Zealand
and elsewhere is mouri, which at Nine Island becomes moui, mean-
ing " life " and " living " ; and Moui was a sun god of Egypt.
In the Niue dialect fakamoui [faka, a causative prefix) means " to
save," and whakamaui bears a similar meaning here in our local
dialect. Those acquainted with the Maori myth of Maui will

MAORI MYTH AND RELIGION.

27

note the suggestive nature of these data, for assuredly Maui
represents hght — either the sun or day — hence, hke Tane, he
is connected with knowledge, and so becomes Maui-matawaru
(Maui the Wise).

We now enter the realm of animatism for a brief space in order
to point out that not only all the lower animals, but also all matter
termed by us inanimate, possesses a mauri or life-principle according
to Native belief. Such apparently lifeless matter as stone could
not exist unless it possessed this vital principle. This is a singular
belief, and a subject on which much might be said, but we have
no time to deal with it at present. There is one form of mauri,
however, that may be briefly discussed. A material mauri — i.e.,
an object called a mauri, often consisting of a stone — was em-
ploj^ed in order to protect and preserve the fruitfulness or welfare
of a. forest, a stream, the ocean, a village, &c. Such an object
was a taunga atua, a sort of shrine, as it were, in which certain
gods were enshrined by means of very peculiar ceremonial. These
gods were the power that protected the forest or village. Should
this emblem become vitiated or polluted in any way, then the gods
withdrew such protection, and thus exposed the people, birds,
fish, fruits, or trees to many dangers. Here we have analogous
conditions to those pertaining to the immaterial mauri of man.
The gods protect both ; they are, we may say, present in both,
unless expelled or forced to retire by some infringement of the
laws of tapu, or lack of placation by man. Material mauri were
employed by deep -ocean voyagers and by travellers on land
journeys. It was a protecting talisman.

The Maori had the same objection to waking a sleeping person
that Indonesians have, the danger of such an act being that the
sleeper's spirit may be absent from his body at the time. Again,
the belief that such human spirits appear in the form of moths
and butterflies may be traced from New Zealand and Samoa right
across the wide world to Ireland.

The hau of a person seems to represent his vital principle,
or vital mana, as the hau of land or a forest represents its
vitality.

The term ngakau is used to denote the mind in some cases ;
it is the seat of emotions, the feelings, and these are located in
the viscera. The word pukn is used in much the same manner to
denote the feelings, as in puku takaro (= playful) ; puku riri
(= quarrelsome). Puku is the stomach.

Mahara expresses thought, memory, to think, to remember.
Whakaaro denotes thought, opinion, understanding, also to think
or consider. The term hinengaro seems to be used to express con-
science and mind. The expression manawa ora means " the
breath of life."

We thus see that the Maori viewed certain organs of the body
as the seat of thought and the emotions, while the spiritual potentiae
were not so located. These beliefs resemble those of Asiatic and
Mediterranean races ; hence we possess such terms as " phrenics,"
denoting " mental philosophy," because the Greeks believed the
diaphragm to be the seat of thought.

28 dominion museum monograph no. i.

The Maori Genius for Personification.

We have already seen in this broken narrative that the Maori
of yore possessed a veritable genius for personification and mytho-
poetical allegories. This faculty is an attribute of peoples of the
lower culture-stages, but is weakened as they attain a high plane
of civilization. We still retain, however, some traces of this old
phase of mentality, principally in poetry, as in Montgomery's

lines —

Spirit of Vengeance, rest !

Sweet Mercy cries, " Forbear ! "
She clasps the vanquished to her breast :

" Thou wilt not pierce them there."

And again : —

When with the mother's pangs the expiring Earth
Shall bring her children forth to second birth.

We have already noted many of these personifications in the
foregoing pages. We have observed the Maori attitude toward
the earth and sky, and the phases of preceding chaos. We have
seen that the offspring of the primal pair are but personified
forms. The list of the offspring of the wives of Tane teems
with personifications, for Hine-te-uira represents the lightning;
Hine-rau-wharangi represents growth in -the vegetable world;
Para-whenua-mea, the waters of earth ; Rakahore, the rock of land
and sea ; Hine-tu-a-hoanga, various kinds of sandstone ; and Hine-
one, the sand of seashore and river-beds. The sun has two wives,
Hine-raumati (the Summer Maid) and Hine-takurua (the Winter
Maid) ; he spends half the year with each. In Hine-Whaitiri the
Maori personifies thunder, in Te Ihorangi rain, in Wahieroa and
Auahi-turoa the comet, in Uenuku and Kahukura the rainbow, in
Hina the moon, in Hine-ahiahi the evening, and so on. To describe
the universal personification adopted by the Maori would call for a
special paper.

Myth-making.

In his work on Primitive Traditional History Hewitt explains
how myths came to be evolved, and their purport ; how slow we
were to understand the personifications they contain, and how
we have misinterpreted them. In order to understand these
myths ind myth makers, he says "it is necessary to enter into
their modes of thought, understand their symbolisms, to see things
as they saw them, and to know them thoroughly and the sur-
roundings in which they lived."

Myths may be evolved as follows : (i) By love of the marvellous,
leading to exaggeration ; (2) by mental irresponsibility ; (3) by
a desire to account for phenomena.

Children are myth-makers even now, as men were during the
childhood of the human race. Myths formed from the first two
causes mentioned would be of the inferior type coming under the
head of folk-lore, a branch of the subject we have no time to
discuss. The third cause produces such myths as we have scanned
in our brief survey, the origin myths of a barbaric folk. This type
of cosmogonic and anthropogenic myths could have been evolved

MAORI MYTH AND RELIGION. 29

only by a people cf a somewhat advanced culture, by men who
had attained the faculty of introspective and metaphysical
tliought.

Of survivals of the old myths and superstitions of former
times there are many ; they are encountered in every land, in
every faith. We now place coins under a foundation-stone
because a prejudice has arisen against human sacrifice. Evidences
of old pagan cults are also encountered in the most civilized
lands. When, some years ago, the old peel-tower known as
Elsdon Tower, in Northumberland, was being repaired, a walled-
up chamber was discovered in which were three horses' skulls
placed together. This was an old custom of the Saxons, a
survival of paganism ; they built such skulls into churches as a
survival of the old, old custom of human sacrifice.

Religion and Ethics.

It would appear that even in the lower forms of religion we
must admit the existence of a phase of ethics. The Maori tells
us that his lesser gods, deified ancestors, help him if he does
right, and punish him if he does wrong. Naturally his ideas of
right and wrong are affected by superstition ; still, they are his
ideas of those qualities. In more important matters the posses-
sion of a clean moral character was necessary ere a Native could
have certain ritual formula recited over him — i.e., before he
could take part in certain religious ceremonies. In order to pre-
pare him for such a performance he was instructed to confess
any wrong acts he may have committed, including what we call
immoral acts, such as theft. This was followed by certain cere-
monial, during which he was immersed in the waters of a stream,
and he was finally pronounced purified.

The first question of the priest in one of these singular rites
is of some interest. He asked, " Are you an ahurangi or a whiro ? "
{i.e., " Are you of good or bad character ? ") It is a notable fact
that lustration entered largely into Maori ritual performances.
Lang speaks of the nascent ethics of savage creeds being denied
or minimized by anthropologists, whereas the truth is that very
few observers ever become sufficiently well acquainted with such
creeds to know their inner teachings and less prominent features.
How many can explain the lustral ceremonies of the Maori to
which allusion has been made ?

The Maori of yore felt and lived their religion, however in-
ferior it may have been from our point of view. Religion is a
form of government, and in the case of the Maori it was the
strongest force in the tribal commune. Among the less advanced
peoples religion often occupies a more prominent place than it
does with us, inasmuch as it enters into every department of life,
into every industry, every activity of the daily life of the indi-
vidual. It will be objected that much of this is mere superstition ;
but superstition and religion are intermingled in all lower culture-
planes, and superstition has at one time or other crept into all
the higher religious systems. These powers have ever had very
important effects on human development — effects both good and

30 DOMINION MUSEUM MONOGRAPH NO. I.

evil. They often represented a much-needed cohesive force ;
they were often tyrannous, and in the higher grades wofully
intolerant, as seen in the case of Christianity ; but they often
held together a people uncontrollable perhaps by any other means.
The childhood of mankind has resembled the childhood of an
individual, some form of firm control being necessary in both
cases until the race evolves civil law and the child attains
maturity.

Albeit these powers, religion and superstition, have wrought
much harm and caused a world of suffering, also often preventing
the advance of knowledge, yet have they in some directions served
a useful purpose. And so Good and Evil have passed together
down the countless ages since Tane brought them down to earth
in the days when the world was young. From these two prin-
ciples have been evolved personifications representing the two
qualities, and from them have come our beneficent deities and our
devils. So we have handed down the two baskets of knowledge,
the aronui and the tuatea, the good and the evil, even from that
vastly remote and mist-laden period into which no questing eye
may peer — the childhood of the human race.

The purely abstract conception of a god has ever been an
extremely difficult matter for the human mind to grasp. We have
not yet broken free from anthropomorphic deities endowed with
human qualities ; there is ever a tendency to revert to old and
less advanced forms among uneducated or non-intellectual people.
We know of decay affecting religious systems in the past, and
of efforts made to stay it, and these differences explain incon-
sistencies in certain faiths. The Maori tells us that a wairua is
invisible except to a seer, yet those in the underworld appear
to possess material bodies and appetites pertaining to such.
Here, possibly, we have a belief that influenced the faith in the
resurrection of the body. To escape this the Maori evolved the
idea of the awe of the wairua, the refined essence of a spirit, which
seems to be a more advanced concept than that of the resurrec-
tion of the body. In this connection we may compare Shortland's
statement to the effect that the Maori had but a limited notion
of the abstract. A study of Maori conceptions shows us that
the three terms wairua, awe, and io (or iho) convey the sense of
shadow or reflection, of lightness, and of core or kernel. In these
expressions there is a curious lack of reference to things material,
or to organs of the body, such as is noted in the names for spirit
employed by many Old-World folk. It is in his designation of
mental and emotional processes that the Maori uses terms derived
from the organs of the body ; and ever he held that man has
within him a spark or fraction of the ira aiua.

We have now seen that the intellectual status of a people is
the principal factor in determining the type of religion main-
tained by them ; that, as the one changes, so must the other ; also
that the Maori had not advanced to that stage in which religious
intolerance and the punishment of the spirit after death are
introduced, and that religion and morality have been plants of slow
growth.

I

MAORI MYTH AND RELIGION. 3I

In this sketch we have but a very incomplete picture of Maori
reUgion ; it would require many such papers to describe its different
phases, and to reproduce the highly interesting ceremonial per-
t lining to its more refined practices. There remains but to insist
on the fact that his religion, or superstitions, entered into every
phase of the Maori's life. From a period prior to birth, to the
day when he drank of the waters of Tane-pi and hied him to
the realm of the Dawn Maid, those powers ever surrounded and
affected him. Though some minds rose above gross shamanism,
and a few attained still higher levels, yet the majority ever feared
evil spirits, a belief that was carried into much higher faiths, as
students of religion know full well. As Clodd puts it : " Among
the delusions which have wrought havoc on mankind, making
life one long nightmare, and adding to mental anguish the inflic-
tion of death in horrible forms upon a multitude whose vast total
can never be known, there is probably none comparable for its
bitter fruits with this behef in the activity of evil spirits." This
picture is rather too gloomy to represent the life of our Maori
folk, but is applicable to some extent. Faith in his gods was
strong in the Maori, and faith has bridged full many a river ; but
we also know that blind, indiscriminate, unquestioning faith has
worked much evil in the world. It is advancing knowledge that
improves and purifies all human institutions and beliefs.

Amid all the disadvantages imposed by ignorance our Maori
held one golden privilege — he had not been taught to fear the
hereafter. When the time came for him to abandon taiao (this
world), to cast off the ira tangata (human life) and assume the
ira aUia (supernatural life), his mind held no dread of suffering in
the world to come, for he himself was descended from the gods ;
he yet retained a portion of the ira atna inherited from Tane and
from the spirit implanted in the Earth-formed Maid. He had
been, all his hfe, surrounded by supernormal beings ; he knew
that the gods punished him for sins committed here in this
world, and wherefore should fear enter his soul ? What had he
to dread ? He had fared down the path of hfe with no clear
guiding-lights amid the. deep shadows of ignorance and supersti-
tion ; he had sought the desirable region wherein sojourn Rua-i-
te-pukenga, Rua-i-te-mahara, and Rua-i-te-wananga (personified
forms of mentaHty and knowledge), to the best of the abihty of
barbaric man. He knew that his ancestor Tane would guide him
over calm gleaming seas to the care of his fair daughter, the Dawn
Maid.

Here we trend upon one of the most persistent features of
Maori thought and sentiment, the never-lessening regard for the
old home-land of the race. He loves to refer to it in speech and
song, and in death his spirit returns thither as the worn traveller
turns to seek his home. To adapt the words of Edmund Leamy : —

A rover of the wide world when yet his heart was young.
The sea came whispering to him in well-beloved tongue ;
And, oh, the promises she held of golden lands agleam,
That clung about his young heart and filled his eyes with dream !

* * * *

And never shine the dim stars but that his heart would go
Away and back to olden lands and dreams of long ago.

32 DOMINION MUSEUM MONOGRAPH NO. I.

It may be asked of us, What benefit can we derive from a
study of the religion and mythology of barbaric folk, of a religion
we style false, of myths we brand as puerile ? What useful lesson
can we learn from such abstractions of a neolithic people ? These
quaint concepts tell of a past that was never present, of condi-
tions that never existed, of beings who never lived. These are
assuredly facts ; but the existence of these myths proves that the
Maori has sought to discover and explain the origin of the universe,
of man, and of all things on earth ; that he has made no little
progress in the great search for the author of all he saw around
him ; and that he has striven to learn the origin and destiny of
the soul of man. He shows us clearly that he has performed his
part in that endless task, the development of human intelligence,
and affords us some insight into the processes of such develop-
ment. The barbaric Maori was steeped in superstition and many
forms of ignorance ; he lay under the shadow of black magic, and
he was a ruthless cannibal ; but he had trodden the paths of
metaphysical thought, and had evolved a form of religion that
was the cohesive power in his social system. He was an upholder
of polytheism, but had, by a singular chain of introspective
thought, developed the conception of a Supreme Being of superior
attributes. He held to his gods, and rightly so, for the people
were not sufficiently advanced to discard them, but he held the
God high above the gods, and kept him free from taint of evil
or shamanistic attributes because the gods existed.

Anthropologists tell us that to know what man is we must
know what man has been. To this it might be added that in order
to know what man may become we must know what man has
been and is, and also we must understand the laws controlling
his development, physical, mental, moral, and spiritual. Our Maori
friend, with his singular institutions, his peculiar reasoning-powers
and mythopoetic mentality, will do good service in explaining such
advancement, and so in preparing us for further progress.

Looking back upon the troubled past we can see that in times
long passed away we marched abreast with the Maori. We have
advanced far beyond him during later ages, and we have, as it
were, used him to assist our upward progress ; he has helped to
lift us up the ladder. We built our institutions on those of
barbaric man ; we borrowed the framework of our faiths from
folk of a lower culture-stage. It is not for us to condemn with
loud voice and bitter words the myths and religious beliefs of
peoples to whom such were suited, whose faiths and mentality were
on the same plane. Our attitude towards such beliefs of lower
civilizations should be a sympathetic one ; we should recognize
the strivings to understand and to advance, to lift faiths or social
institutions to a higher level ; for truly have we traversed that
most difficult path in the long, long centuries that lie behind.

From that remote period when the Southern Cross was seen in
northern Europe, when Whanui (Vega) was a pole star, and onward
through all the dim and changing centuries even to the present
time, man has jever striven to learn, however lowly his ambition,
however puerile the results. Through long, weary ages of savagery

MAORI MYTH AND RELIGION. 33

and ignorance, of weakness, fear, and doubt ; through the ham-
pering maze of innumerable superstitions and cruel intolerance ;
through the shadow of despair and much suffering, man has slowly
lifted himself from savagery to his present level. The path he
trod was a gloom-laden one ; his advance was pitifully slow as
he peered down the dim side paths and wondered as to which was
the true road. Yet ever he pressed on, and ever some strayed off
into by-paths fair of promise, but which run out in desert or
jungle ; while those who lifted side trails have, one by one, passed
into the great unknown — they are so passing even now.

During these long ages the savage clan possessed its rude social
system and primitive religion, or slowly developed into a cohesive
tribal unit of a wider social scope, and evolved classified gods.
A few there were who developed into nations, wherein the bounds
of altruism, of common effort and common law, were further
widened, while religious systems were pilrified to some extent.

Now the Maori, some phases of whose mentality I have endea-
voured to explain in this paper, is near, very near to the end of
his path. He left the main road in the mist-laden days of the
remote past ; he performed yeoman service in directions not
touched upon in these notes ; he sought the light of knowledge
to the best of his mental powers. The path he followed has run
out, and the old wayfarer knows full well that the end is near.
It remains for us to carry on his task.

Our neolithic Maori has had an adventurous career for many
centuries ; he has traversed great areas of the vast Pacific ; he
has looked on many strange lands and strange peoples ; he has
lost many familiar stars below the place where the sky hangs
down. He left the far-distant home-lands of Uru and Irihia behind
him ; he deserted the thrice-sacred Hono-i-wairua, and saw the
great mountains of Hikurangi and Irirangi sink below the distant
horizon, when he fared forth upon the great unknown ocean that
was to be his home for so many centuries. He left spacious lands
and wide plains to perform his part in the great task of opening
up the lone places of the earth, the subjugation of the old
Earth Mother to man's needs, and to claim his place as the
most daring and skilful of neolithic navigators throughout the
grey ages.

The gallant old Maori voyager who traversed the restless water-
roads of the realm of Kiwa for twenty centuries will never again
lift the snow-clad peak of Hikurangi, or watch the wheeling stars
as his lean prau throws the gliding leagues astern. Unless, per-
chance, lured by the fair Dawn Maid and her sire, he finds that
one more voyage lies before him. He will then, for the last time,
man his sea-worn craft and sail forth on the broad path of Tane,
the gleaming sun-glade that glitters far across the heaving breast
of Hinemoana, even unto the Hidden Land of Tane in the far
west. Along that path, guided by the spirits of his forebears, true
to the reddening signal of Tane-te-waiora, he will pass down the
rolling waterways his ancestors knew long, long centuries ago.
Tarrying not by the wayside, he will greet the summer lands
whereat those old sea-kings rested during their long, long quest

34

DOMINION MUSEUM MONOGRAPH NO. I.

of the rising sun, until, through the far-off sea haze, he Hfts the
loom of the Lost Land of Irihia.

And whether he resolve, through love for the gentle Earth
Mother, to enter the realm of Rarohenga and abide with the
merciful Dawn Maid, or ascend by the gyrating whirlwind to the
supernal realm of lo, there to be welcomed by the celestial maids,
we will cry him a long farewell.

He aroaro ka hurt ki te wa kainga, e kore e tau ki raro (He
who is homeward bound tarries not by the wayside).

I

[Photo by J. McDonald, igoy.

A Maori Tuahu, or Wahi Tapu (Sacred Place), at Hauraki, near the ancient
Pa called Puhirua, Rotorua.

The stones represent the principal gods of the Arawa people : Maru-
te-whare-aitu, Rongomai, Ihungaru, and Itupawa. Here religious ceremonies
were performed by the tohunga, or priest, and the gods placated by karakia
and offerings.

At the time the photograph was taken the natives who assisted to
clear away the growth of fern round the stones removed most of their
clothing before entering on the sacred ground, and were especially careful
to leave behind them knives, tobacco, pipes, and matches, &.C., lest the
tapu be polluted. After the photograph was taken the operator, in packing
up, had the misfortune to break the focussing-glass on his camera. This,
so the natives told him, was a swift and just punishment by the gods, and
should serve as a warning to irreverent pakeha and kaiwhakaahua (photo-
graphers) to leave tapu places alone.

By Authority : W. A. G. Skinner, Government Printer.

[2,000/9 21—13564

DOMINION MUSEUM MONOGRAPH No. 2.

SPIRITUAL AND MENTAL CONCEPTS
OF THE MAORI.

BY

ELSDON BEST.

Tukua mai ki au te wairua o te tangata ; maku e kapo i te toiora o a taua
tamariki." — ^The Dawn Maid.

Published by the Dominion Museum, Wellington, New Zealand, under the
Authority of the Hon. the Minister of Internal Affairs.

WELLINGTON.

BY AUTHORITY : W. A. G. SKINNER, GOVERNMENT PRINTER.
1922.

Photograph by J. McDonald, igoy.

Fig. I. — SioNE Mauri or Manea.

The material mauri employed as protective talismans and shrines or
abiding-places of supernormal beings (ctua) under whose care a village,
forest, or area of land was placed. (See page 22.)

The stones are natural forms, apparently water-worn ; a scroll design
has been incised in one (No. 6). They form part of the Hammond Collection
from the Taranaki District.

" He taunga atua te mauri."

(" The mauri is an abiding-place of the gods.")

Nos. I, 3, and .4 are mauri or manea. No. 2 was simply used as a
domestic implement. No. 5 is a stone leceptacle for a peculiarly tapu
and revered stone called a whatu kura that had an emblematical significance.
Nos. 6 and 7 were also employed in ritual performances.

1 ,....„;,; u/.'/t by J. McDonuU, kjji.

Fig. 2. — The Raurau Rite.

A divinatory rite performed by Maori tohunga or priestly experts of
former times in order to ascertain what persons and clans will suffer in a
coming fight. Each clan is represented by a diminutive mound of earth
having a branchlet of karamii (Coprosma) stuck in it. In front of each
mound a .small stick is placed. By means of the recital of a charm the
priest induces the gods to forecast events. Then the sticks are seen to
glide towards the mounds to attack the hau or branchlets. At the same
lime a leaf is seen to fall from each branchlet for each man of that particular
clan who will fall in the coming fight. The illustration shows the tohunga
in the act of repeating the charm. (See page 31.)

SPIRITUAL AND MENTAL CONCEPTS
OF THE MAORI :

Being Illustrations of Animism and Animatism.

CONTENTS.

Spiritual potentiae of man. Spirit and soul. Definitions. The Maori
and abstract conceptions. Animism and animatism. Terms denoting
spiritual and mental concepts. The wairua and its functions. The
soul a protective agent. All entities possess an indwelling spirit.
The soul comes from Supreme Being. The term toiora. Souls repre-
sented by moths. The awe or refined soul. The iuku wairua rite.
The soul affected by magic. Passing of soul to spirit-world. Ghosts.
Angaanga. Ata. Aria. The kapu of a pou rahui. Ahua. Material
representations of immaterial things. Immaterial representations of
material objects. The miri aroha rite. Mawe. The mauri and mauri
ora. Physical life-principle. Material mauri. Protective agents.
The hau. Manea. Manawa and manawa ora. Hebrew terms. Tipua.
Animatism. Mental concepts. Aro, hinengaro, ngakau, and puku.
Other expressions. The ira atua or Divine element in man. Maori
mentality. Results of introspective thought.

THE mental concepts of a barbaric race must ever possess
an element of interest to the ethnographer, and in studying
those of the Maori folk we encounter much evidence to
show that they had evolved a behef in many singular abstractions.
This is not an uncommon feature in connection with barbaric
peoples, such as those of Indonesia and Farther India, and the
old-time peoples of Asia. A highly noteworthy characteristic of
such races is the fact that they often assigned a greater number
of spiritual potentiae to man than do more highly civilized people.
Including both mental and spiritual potentiae, we find that some
peoples of antiquity believed in the existence of as many as a
dozen. Among ourselves these are reduced to three — viz., spirit,
soul, and mind. Thus the lot of people of the higher culture-
plane, when brought into contact with those of an inferior grade,
is not to cultivate their sense of the abstract, but to curb it.

In order to anticipate any objection that may be made
concerning the indefinite nature of barbaric conceptions of the
spiritual nature of man, it may here be said that our own
definition of such nature is by no means too clear. This fact
was brought home to me some years ago, when I collected from
a number of ministers of divers sects their definitions of the
terms " spirit " and " soul." These explanations by no means
agreed, though emanating from persons who should assuredly be

4 DOMINION MUSEUM MONOGRAPH NO. 2.

experts in such matters. Annandale tells us that the soul is the
spiritual and immortal part in man, the immaterial spirit which
inhabits the body, the moral and emotional part of man's nature,
the seat of the sentiments or feehngs, the animating or essential
part, the vital principle. Now, in order to cover this range of
definition a Maori would mention the wairua, the ngakau or puku,
the hinengaro, and the mauri. As to the spirit, the same EngHsh
authority states that it is the intelligent, immaterial, and
immortal part in man ; the soul, as distinguished from the body ;
a spectre, a ghost, &c. Herein " soul " appears as a s5monym
for " spirit."

The New Oxford Dictionary, the last word in definition, tells
us that the spirit is the animating or vital principle in man (and
animals) — the breath of life, the soul of a person that leaves the
body at death, the disembodied soul of a deceased person, &c.
The Maori would employ the terms mauri, manawa ora, and
wairua to denote these qualities. The above dictionary defines
the soul as the principle of life in man and animals, the principle
of thought and action in man, the spiritual part of man, the seat
of the emotions, intellectual power, spiritual power ; the vital,
sensitive, or rational principle in plants, animals, or human beings ;
the spiritual part of man considered in its moral aspect ; the
spiritual part of man as surviving after death ; the disembodied
spirit of a deceased person, &c. To describe these definitions our
Maori would use the expressions mauri, mahara, wairua, puku or
ngakau, mana, hau, hinengaro, and kehua — truly a goodly array.
It will also be noted that, so far as they pertain to the immortal
element in man, . the two terms are practically synonyms. This
means that in any scientific treatise we must either use these
expressions indiscriminately, or assign to each a definite meaning.
This latter course has been pursued by the writer of the Handbook
of Folk-lore, as adopted by the Royal Anthropological Society.
In this work the definitions are commendably brief, and are as
follows : —

" Soul. The separable personality of the living man, or

other being.
" Spirit. A soul-like being which has never been associated

with a human or animal body.
" Ghost. This denotes the soul after the death of its

physical basis."

These definitions are pleasingly brief, but that of " spirit "
calls for a mental revolution by no means easy to bring about.
It would assuredly require prolonged training to disassociate the
term " spirit " from man, and confine its use to what we term
inanimate objects. The word " spirit " is certainly connected
with an animal function — with words meaning breath, breathing,
and to breathe — and it seems inadvisable to restrict its application
to objects with which that function is not connected.

The above evidence seems to show that, however much those
of advanced thought may talk about the tripartite nature of
man, as illustrated by spirit, soul, and body, yet to the average
person among us spirit and soul are one and the same thing.

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 5

The present writer maintains that the study of Maori
psychological phenomena, the spiritual attributes of man, brutes,
and inanimate objects, as believed in by natives, is one of much
interest, and one that throws much light on Maori mentality.
In his endeavours to understand the origin of life, the cause of
growth, the change of death, the apparition of those who had
passed from this life, the Maori trod a path as old as the human
race itself. His mystic nature prompted him to indulge in
introspective thought, to evolve abstractions, to conceive qualities
and potentiae spiritual and intellectual. In these endeavours he
followed the path that all men of all times and all regions have
pursued. His conclusions resemble those of other barbaric peoples
of far-sundered lands, for the channels of human thought are
curiously alike the wide world over. The conclusions he arrived
at from what he considered clear evidence were — that man
possesses a spiritual qualit}' that leaves the body during dreams,
and quits it for ever at the death of the physical basis (this is
the wairua) ; that death is marked by the passing, the extinction,
of an invisible activity called the manawa ora (breath of life) ;
that man also possesses a physical life-principle termed the
mauri — one that cannot desert the living body, but does so at
death ; that he possesses yet another life-principle called the
hau, that can be affected by the arts of black magic ; that man
possesses several sources of mental and intellectual activity, and
that the semblance of man, or of any entity, may be taken and
employed as a medium in ceremonies believed to affect the
originals. Our Maori philosopher assigned to inanimate objects
some of these potentiae, and with very remarkable results, as seen
in his extended system of personification, and his mythopoetic
co-fellowship with nature.

In the foregoing passage we have impinged upon the domains
of animism and animatism. As defined in the Handbook oj Folk-
lore these are explained as follows : —

" Animism. The belief in spiritual beings, including soul,
ghost, and spirit.

" Animatism. The attribution of life and personality to
things, but not a separate or apparitional soul."

Under this latter heading we shall encounter some highly
remarkable concepts and quaint behefs, such as have had an
important effect upon the mythology, and even upon the religion,
of barbaric folk.

In deahng with the spiritual and mental concepts of the Maori
it will be necessary to describe the meanings of the following list
of words, such terms representing various spiritual and mental
agents or activities, physical organs, and abstract conceptions : —

Alma

Hamano

Mahara

Poho

Angaanga

Hau

Manawa

Pukfi

Aria

Hinengaro

Manea

Tipua ^

Aro

Kehua

Mauri

Toiora

Ata

Kikokiko

Mawe

Wairua

Ate

Kohiwi

Ngakau

Whakaaro.

Awe

6 DOMINION MUSEUM MONOGRAPH NO. 2.

Here we have to face a somewhat formidable list of abstract
terms or vehicles, for even those words that denote material
organs are also employed to indicate abstract qualities. It will
not be convenient to take these terms in their alphabetical order,
rather must we divide them into affinitative groups. Thus, as a
first instalment we will deal with the series of words used to
signify the various spiritual potentise of man, albeit most of such
expressions are also employed in connection with inanimate
objects.

The Wairua.

Terms employed to indicate the spiritual and mental qualities
of man appear to be derived principally from words denoting
organs of the body, and such immaterial phenomena as breath
and shadow. Thus " spirit " and anima are both connected with
breath, while the Maori term wairua denotes a shadow. It seems
probable that " shadow " was the original meaning of the word,
foi we have in the word ata another Polynesian word meaning
" shadow " and " reflection " and " soul."

The wairua of the Maori is a sentient spirit, the soul of precise
anthropological nomenclature. It leaves the body at death, but
it can also do the same during the life of its physical basis. Thus
it leaves the body during its dreaming-hours to wander abroad,
apparently with the object of detecting any impending danger
to the body. It will hasten back to the body to warn it of any
such approaching danger, and this is the reason why the Maori
placed such great faith in dreams. When, long centuries agone,
one Kauhika, an old woman living at the Uruhau pa, on a wind-
lashed hill at Island Bay, dreamed that she saw a fire and strange
men on the Wharau Range at Kaiwharawhara, scouts were at
once sent out to look into the matter. As it so happened, a
raiding-party was detected advancing by that route, iDut here
forewarned was forearmed, and the raiders went down to Hades
in the shoal waters of Te Awa-a-Taia, the former entrance-channel
to Wellington Harbour between Lyall and Evans Bays. But
observe the advantages of possessing such an extremely volatile
and useful soul !

We know that the term used to define the human soul is not
derived from any organ of the body, nor is it located in any
particular organ ; there is no seat of the soul as there is of the
emotions. Curiously enough, the wairua seems to be partially
material, inasmuch as it can be seen by human eyes, at least by
those of persons who are matakite (seers, persons possessed of second
sight). The Matatua folk have a singular expression — lira maka —
to denote a company of wairua seen passing through space.
Certain natural phenomena are believed by the Maori to be, or
to represent, wairua. Tutakangahau described to me what was
apparently some electrical phenomenon he saw on the summit
of Maunga-pohatu. It resembled a moving fire gliding along the
summit of the range ; one described it as being like a torch.
Tu maintained that it was a wairua, and that it is called Tiramaroa
by natives. We shall see anon that wairua can not only be seen
by man, but also slain by him, and that they appear to possess
material bodies in the underworld of spirits. This singular and

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 7

often confusing native conception of the wairua is described by
Tylor as a "vaporous materiality" — a. definition that seems to
fit the case very neatly. It appears to be sometimes vaporous,
and at other times material.

Maori behef in the immortality of the soul is shown in his
belief in two spirit- wo rids, as also in that of spirit gods that are
the souls of his ancestors. Against this we must place the belief
that the wairua can be destroyed by magic arts ; also that Whiro
is ever endeavouring to slay the wairua in the underworld, while
Hine, the ex -Dawn Maid, protects them. Of a verity, he who
attempts to understand and describe the conceptions of barbaric
man attempts a harassing task. Colenso has said that the wairua
and kehua (ghost) are two distinct spirits ; but this is certainly
not so : the term kehua is applied to the wairua after it leaves
the body at death. Tregear gives " reflection " as a meaning of
wairua, but Williams does not include this definition, even in
his fifth edition. It is, however, applied to things unsubstantial,
shadowy, or dimly seen. Several variant forms of the word
wairua are encountered in Polynesian dialects, and the wai of
wairua may be the Paumotu word vai (= to be, to exist).

The wairua is termed by some writers the astral body ; it is
assuredly a spiritual life-principle, a volatile essential spirit, the
" soul " of anthropological nomenclature. When a native speaks
of this soul being destroyed it is probably its power to protect
the body that is so destroyed, not the actual soul. But the
physical life-principle having been destroyed, then necessarily the
person dies, though the wairua survives.

The Maori concept of this soul force resembles that of the
ancient Egyptians known as the ka, save that it does not return
to the body after death. Hence it was not necessary that the
Maori should preserve the bodies of the dead by any process of
mummification.

When collecting native songs many years ago one of my
native friends forgot the concluding part of one. The next day
he came to me and said, " I will now finish our song ; my wairua
found the balance of it last night." The wairua leaves the body
during sleep and wanders abroad, hence we see distant places
and persons in our dreams. I have heard natives say, " I went
to the spirit-world last night and saw So-and-so " — mentioning
some dead person. Te Wai-o-hine, a Tuhoe woman, once said
to me, " O friend ! I went to spirit-land last night and saw
Kiriwai (an old woman who had recently died). She no longer
looked old, but young, as we were long ago. So now I believe
that we regain our youth in the spirit- wo rid." It is owing to
these quaint beliefs that such folk as the Maori are reluctant to
wake a sleeping person. Many a time a native, wishing to
speak with me, but finding me asleep, has stood outside the tent
and called softly to me so as to awaken me gradually. You
see his view was that my wairua might be abroad, taking a
little jaunt, and he had to give it time wherein to return to its
physical basis.

Some extremely quaint conceptions connected with the wairua
are noted by any observant person who lives among our native

8 DOMINION MUSEUM MONOGRAPH NO. 2.

folk. It is often a man's wairua that warns him of magic spells
being directed against him, thus giving him time to take preven-
tive measures. When camped at Te Whaiti some twenty-four
years ago, the native children made my tent a frequent place of
call, attracted doubtless by a bulky loo lb. case of biscuit in the
mess-tent. When an epidemic of influenza swept the district,
these small folk were gathered by Maiki-nui into Taiwhetuki to
the number of over forty. Bright-eyed Hara of Tara-pounamu
broke out the trail to Rarohenga, and, to lessen the yearning of
the murimuri aroha, took her small sister, Hine-okaia, with her.
Then Wairama, of the Black Dog clan, passed out on the ara
whanui, followed by many another of the Children of the Mist.
Then, from the father of Marewa-i-te-rangi, the Star Maid, I
received a short message : " Greeting to you, the wairua of your
child, Marewa. Come at once. She has been caught in the
snare of Hine-nui-te-po, and the world of life is closed." Here
the four-year-old child was spoken of as mine, and I was alluded
to as her wairua, possibly because she had had many meals at
my camp. After the child's death her parents always greeted
me as the wairua ora (living soul or vital spirit) of Marewa, and
others greeted me with the remark, " Tena koe, te wairua ora o
to mokopuna, o Marewa " {" Greeting to you, the life spirit of
your grandchild, Marewa"). Tiro, an eight-year-old child, whose
father had long been absent among the Raukawa folk, said to
me, " I think that I will shoot myself, because then my wairua
will go to my father, whom I long to see again." Thus she
proposed to visit him in the spiiit. When the Pu Taewa gaoled
Te Wai-o-hine for throwing certain members of that clan over
her shoulder, her friends wrote to her, saying, "Be of good
cheer ; although you are afar off, yet are our wairua ever with
you."

Deniker remarks that spirits are more active than souls,
though the soul of a dead man is sometimes also a spirit. The
Maori wairua is a volatile and active quality, but not aggressive ;
its activities are those of observation and of warning its physical
basis. These remarks apply to the wairua of a living person.
After death a person's soul may become aggressive — i.e., be
utilized as an atua to destroy life. The wairua of a still-bom
child was believed to be specially malignant, hence such were
often placated and employed as atua mo te riri, or directing war
gods.

Many illustrations might be collected of curious usages concern-
ing this term wairua. The late Tuta Nihoniho, when supplying me
with ethnographical data, remarked : " My wairua is very intent
on this work, that it may be well done " (" Ka nui taku wairua
ki runga i tenei take, kia pai te otinga").

The Maori tells us with no uncertain voice that all things
possess a wairua, but I do not think that he would claim a
separable soul for inanimate objects, but merely a vital spirit
without which the object could not exist. An old native once
said to me, " If all things did not possess a wairua, then they
would all be lifeless, and so decay." He assured me that even
stones possess a wairua, otherwise they would not be entities ;

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 9

they could not be seen. We are also told by natives that all
things possess a mauri ; but, as applied to inanimate objects,
the two terms may possibly be applied to the same quality.
A missionary once said to Te Matorohanga, " Your religion is
false; it teaches that all things possess a soul." The old man
replied, " Were a thing not possessed of the wairua of the atua,
then that thing could not possess form." Thus we must grasp the
fact that, in native belief, all entities possess a soul, or spirit.

The things that make for life and superlative welfare all
originated with lo, the Supreme Being. Thus the wairua, the
manawa ora (breath of life), the toiora, and the wananga (occult
knowledge) all emanated from that source. The wairua, the
ate (liver), the manawa (breath), and toto (blood), by means of
which the first woman, Hine-ahu-one, was vivified, were obtained
from lo. When these were implanted in the lifeless image of
earth it acquired life, it was a human being. The wairua returns
to lo at the death of the body, or abides in the haven provided
by the daughter of Hine-ahu-one. A teaching of the Takitumu
folk is to the effect that the wairua is implanted in the embryo
when the eyes are formed. This finds corroboration in a very
old form of ritual chaunt connected with birth : —

Ka karapinepine te pu toto i a ia

Ki roto te whare wahi awa

Ka whakawhetu tama i a ia

Ka riro mai a Rua-i-te-pukenga, a Rua-i-te-horahora, &c.

These Rua are personified forms of knowledge, its acquisition and
diffusion, so that the child was endowed with mind after it acquired
its wairua.

lo was viewed as the convener [kai paihere) of all wairua ; and
all ritual, invocations, &c., connected with the soul of man
were directed to him — that is to say, among high-grade priestly
experts.

The expression orongonui is a season name, but it also seems
to have been employed to denote spiritual life ; while orongo
tapu implies godlike niana, or some such meaning. This note,
however, awaits confirmation.

In Maori narratives we often hear of the wairua being affected
by magic spells. When about to attack an enemy it was a common
custom to recite certain charms in order to affect the wairua of
such enemies. These spells were endowed with power and rendered
effective by the mana of the particular attia of whom the wizard
was the kauwaka or medium. The effect of such ritual would be
to throw the enemy into that peculiar condition termed pawera.
This is a mental condition : the ngakau, or mind, becomes appre'-
hensive, fearful of coming evil ; a dread of some indefinite, impend-
ing danger affects the vigour and courage of the individual.
Another term for this condition is pahunu. Animals are hable to
become pawera, hence it is highly inadvisable to speak of wild
pigs, or birds, or fish you hope to secure ; they may become
pawera, and hence shy or wild, unattainable. Such an unwise
remark is termed a toitoi okewa. As old Paitini passed my camp
one morning he said, "I go to hunt the wild boar of Ma-te-ra."
I replied, "It is well. Now we shall gain some fine tusks where-

10 DOMINION MUSEUM MONOGRAPH NO. 2.

from to fashion aurei (cloak-pins)." The old bushman repHed,
" E tatna ! Kaua e toitoi okewa, koi patu turi noa iho ahau" ("O
son ! Do not commit a toitoi okewa, lest I weary my knees to no
purpose ").

Natives have told us that when the shafts of black magic injure
or slay a person it is his waima that is affected. But, although
magic may destroy a person through his wairua, yet the wairua
itself appears to survive. When it was thought that a person
had been slain by the arts of makutu, or black magic, a relative
would obtain a fern-stalk and strike the body therewith, saying,
" Anei to rakau hai ranaki i to mate " (" Here is your weapon
wherewith to avenge your death"). A person's wairua is very
easily affected injuriously if he has had the misfortune to pollute
or vitiate his tapu. Such a condition affects one's toiora and
mauri ora to a very serious extent, and it is necessary to whakaepa
(conciliate) the gods without delay, or life will be very uncertain.
When your tapn becomes polluted you become pahunu and
kahupotia (spiritually blind) ; the powers of evil find you defence-
less, the gods stand aside ; the kouka, or abyss of death, yawns
before you.

We have spoken of the toiora, and this term is worthy of some
attention, inasmuch as it is sometimes used in a peculiar and
interesting sense. It is allied to waiora, a word we have already
discussed. Waiora denotes health, soundness, welfare ; toiora
has a similar meaning. Rakau toiora denotes a sound tree. This
term is, however, sometimes employed to define spiritual welfare.
Thus the Dawn Maid expressed her intention of descending to
Rarohenga, the underworld of spirits, in order to protect the
toiora of man — his spirit, or spiritual welfare : " Tukua mat
ki au te wairua o te tangata ; maku e kapo i te toiora o a taua tama-
riki." Evidently this term is used to denote the eternal element
in man, the immortal soul, or its welfare. Both expressions,
toiora and waiora, are based on ora, a word meaning life, alive,
health, welfare, safe, &c. Tot has a meaning of " origin, source
of mankind," and apparently another meaning not yet recorded
by our dictionary-makers. At Tikopia Island, in Melanesia,
where the language is a dialect of Maori, the word ora denotes a
spirit, a ghost. Thus " welfare " and " survival " are two pro-
minent meanings of this term, which we shall meet with again
when dealing with the expressions manawa ora, mauri ora, hau
ora, and kauru ora. One old native told me that toiora denotes
" te wairua o te atua, ara o lo, ki roto i te tangata " {" the soul
of God — that is to say, of lo — in man "). This means that it
expresses the spark of the Divine in man, inherited from the god-
sent soul implanted in the Earth-formed Maid, and from Tane,
who was of the ira atua. This latter expression means " super-
natural life, life as possessed by gods and supernormal beings.'"
Another native authority tells me that toiora is used to define
both physical and spiritual welfare, and this definition is sup-
ported by a number of examples. Observe the following remark-
able and highly interesting passage culled from the myth of the
Earth-formed Maid, describing her acquisition of the ira tangata,
or mortal life — life as known to man : " / kona ka whakaao-marama.

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. II

a Hine i a ia, ka whakaira tangata hoki ki te toiora o te aotiiroa net "
{" At that juncture Hine brought herself to the world of life, and
also attained mortal life with the toiora of the enduring world ").

The Maori utilized the souls of his dead forbears to protect
both his physical and spiritual life-principles, and this usage will
be illustrated when we come to deal with the mauri of man.

Spirit-voices are often heard, says the Maori, and are termed
irirangi and irewaru. To hear such is an evil omen ; some
trouble is at hand. To sing while travelling at night is also
ominous, and the act is termed tupaoe. The traveller's wairua
knows of some coming misfortune or danger, and prompts him
to sing. A jet of gas from burning wood is said to be caused by
a soul that has come to obtain fire. Inanimate objects are, in
native folk-tales, sometimes credited with the possession of the
power of speech, as we shall see anon. The booming sound
made by a purerehua, or " bull-roarer," is said to be caused by
wairua.

In a letter received from old Paitini, of Ruatahuna, he says :
" We have long been parted, and may not meet again in the world
of life. We can no longer see each other with our eyes, only our
wairua see each other, as also our friendship." A day after old
Hakopa, of Tuhoe, died I thought that I heard one of my camp
natives calling out, and left my tent to see what it was. On
explaining my error, the natives told me that the cry I had
heard was probably the voice of the wairua of Hakopa calling a
farewell to me as it passed on its way to the spirit-world.

Natives sometimes lament the fact that, when they dream of
seeing a friend who has died, such apparitions never greet them.
When Hamiora Pio, of Te Teko, discoursed to me on the subject
of the dead, he remarked : " Never more shall we see them, unless,
when sleep comes to us, our wairua go forth to meet them. But
that is onty a kite wairua (spiritual seeing). We cannot touch
them. The living come and go ; they meet and greet each other ;
they weep for dead friends, and sympathize with each other. But
the specties of the dead are silent, and the spectres of the dead are
sullen. They greet not those whom they meet ; they show neither
affection nor yet sympathy, no more than does a stump. They act
not as do folk of the world of life." Now, we know that the souls
of the dead are the only beings who can traverse both realms, this
world, the ao marama (world of life), and the spirit-world. Since
the days of Mataora no living person has entered the spirit-world,
the realm of Rarohenga, and no spirit comes back hither to
abide in the world of life. As old as the days of Niwareka, the
fair Turehu of peerless charms, is the saying, " Ko te Po te hokia
a Taiao " (" The realm of spirits from which none return to the
upper world").

The Maori had a belief that the wairua of the dead sometimes
appeared in the form of moths, a belief that is also met with in
Polynesia ; while the Shans of Burmah maintain that the human
soul leaves the body in the form of a butterfly. A Maori ex-
plained to me that certain moths are viewed as being he wairua
no te kehua (souls of ghosts). As kehua denotes the wairua after
it leaves the body at death, this concept resolves itself into that

12 DOMINION MUSEUM MONOGRAPH NO. 2.

of the spirit of a spirit, or the soul of a soul, which is abstraction
with a vengeance. Inasmuch, however, as the moth is a material
representation, it would appear to be more correct to style it an
aria — another interesting word that we shall have to consider.
But another statement is to the effect that such moths can be
seen by matatuhi (seers) only, so that possibly they are not
ordinary moths possessing material forms. Wainia atua (super-
natural spirit) is a name applied to butterflies by the Maori,
wherein he upholds the Burmese concept. The Malays hold a
similar belief. In Ireland buttei flies are said to be the souls of
ancestors, and in Yorkshire the term " soul " is applied to the
sphinx.

Perhaps the most interesting spiritual concept of the Maori
folk is that of the awe of the wainia, or refined essence or spirit
of the human soul. Presumably the exponents of the higher
cultus saw that the common conception .of the soul was much
too materialistic. A spirit that appeared to possess a material
body in the spirit -wo rid, and that could be destroyed, did not
satisfy the higher minds, hence they evolved the concept of the
awe. After the lapse of a certain time after the death of the
body the released soul gradually sloughs off its gross elements,
and this process leaves a refined, immaterial, and immortal
essential spirit termed the awe. This word was apparently selected
as a name for it because it denotes extreme lightness. The light
down found under the feathers of birds, clouds, and the light
soot deposited by the smoke of a wood fire are all termed aive.
This etherealized spirit seems to have been called the hamano in
some districts, a word that is a variant form of mano, and means
the precise centre or heart, as of a tree. Thus it was that the
Maori broke away from the materialistic tendencies of popular
thought, and purified his conception of the human soul.

We have now another interesting matter to scan, and that is
the old custom of performing certain ritual in order to despatch
the soul of a dying person to the spirit-world. In some districts
such ritual was known as the wehe, a word meaning " to detach,
or separate." A charm known by this name was recited over the
corpse prior to burial, in order to despatch the soul to the spirit-
world, to prevent it remaining here to annoy or frighten living
folk, and also to prevent the living following it to spirit-land.
The following is a simple form of wehe ritual : " Haere ra, e taku
tama. Kei mihi mai koe, kei tangi mai koe, kei aroha mai koe, kei
konau mai koe^ki toil matua i waiho e koe i te ao nei. E oti atu koe.
Haere ra, oti atu koe " (" Farewell, O my child ! Do not grieve ;
do not weep ; do not love ; do not yearn for your parent left by
you in the world. Go ye for ever. Farewell for ever"). And
then, in the evening, after the burial, all the kiri mate, or mourn-
ing relatives, cut their hair short with shell or stone flake, leaving
one long lock on the left side of the head. It was believed that
the soul would not depart to spirit-land until this ceremony had
been performed.

Another name for the above rite is tuku wairua, or soul-
despatching. Some years ago an old native and his wife were
proceeding from one native village to another in the Patea district.

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. I3

As they trudged along the old man was taken ill suddenly, and
lay down by the side of the track. Feeling that the end was
near, he said to his wife, " They are calling me. The end has
come." The old woman at once commenced to lament ; but he
said, " Do not lament. It is well. We have trodden the path of
life together in fair weather and beneath clouded skies. There is
no cause for grief. I do but go forward to explore the path."
Then the thought grew in the woman's mind — there was no expert
present to recite the tuku wainia, and she said, "E pa ! Ma wai
e tuku i to wainia?" (" O sir! Who will despatch your soul?").
Then the thought came, "A, kati — maku e tuku" ("Ah, well; I
will despatch it "). And so the old lady lifted up her voice and
intoned the chaunt that sends the soul of man to Rarohenga.
When she finished her recital the worn old companion of a life-
time had passed out of the world of light on the golden path of
Tane that encircles the great earth.

The peculiar rite known as iri enabled the performer to see
the wairua of living persons — of absent folk — and natives firmly
believed in this alleged power of the tohunga. Thus, when
Himiona, of Whakatane, left his wife Kumara at that place, and
went to Turanga, where he became attached to another woman,
Kumara enlisted the services of a wise woman named Riperata.
The latter took the deserted wife to the river-bank, made her
take off her garments and enter the water. She then sprinkled
water over her body and recited the iri charm, whereupon she
saw the wairua of Himiona standing beside his wife. She said to
the latter, " Return to your home. In one week your husband
will return to you." So the woman departed. Riperata's next
act was to perform the atahu rite in order to cause Himiona's love
for his wife to return, and induce him to seek his home. This
ceremony included the despatch of a small bird, the miromiro,
as a messenger or medium. This highly intelligent bird at once
flew to Turanga, a hundred miles away, went to the village where
Himiona was staying, entered a hut in which he was at the time,
and ahghted upon his head. At once the affection of Himiona
for his wife was rekindled, so much so that he rose and without
delay began his return journey. Thus all ended happily — at
least, so I was informed by Tikitu, of Ngati-Awa ; and who am I
that I should doubt it ?

A similar ceremony was performed in order to visualize the
wairua of a thief or wizard, and in such cases the ahua, or
semblance, of the article stolen, or of the delinquent, was
employed as a medium between the ritual and its objective.
Here we enter the domain of sympathetic magic.

The word koiwi is employed to denote a skeleton, or bones
and perhaps the body sometimes, but in some cases appears to
mean " soul." We have an illustration of this use of the word
koiwi in the legend of Te Ao-huruhuru, who sang her death-song
ere casting herself from the cliff since known as the Rerenga o Te
Ao-huruhuru. Her husband and others brought their canoe to
land at the base of the cliff in time to hear the last lines of her
song : Ka rongo ratou ki nga kupu 0 te waiata a te wahine ra.
Ano, torino kau ana mai i runga i te kare 0 te wai, ano he ko e pa

14 DOMINION MUSEUM MONOGRAPH NO. 2.

ana ki tetehi pari, na ka xvhakahokia mat ; ano te mamahutanga ki
tona koiwi. Ana! koia ra, ko ie hou o te waiata a tuawahine
mataaho mat ana ki nga iaringa (They heard the words of
the song of the woman. Lo ! They were wafted across the ripphng
waters Hke unto a call re-echoing from a cliff ; truly had they a
soothing effect upon her wounded soul (koiwi). Ah ! but the
penetrating sound of the song of our heroine came clearly to the
ears).

The term koiwi was also employed in the same manner as is
kohiwitanga. Both are used in another sense than that of the
representation of an atua. In speaking of objects or happenings
of pre-human days a Maori will say, " Tona koiwi i tend ao he
mea." This appears to mean the nearest allied form in this
world is such a thing. A rock at Whakatane is the kohiwitanga
of Irakewa, an ancestor.

The word kohiwi is also used as meaning the human medium
of an atna when not possessed by such atua. The form kohiwitanga
seems to almost equal aria in some cases (the visible form, or form
of incarnation, of a spirit or soul — it may be an animal, bird,
fish, or reptile, or some inanimate object, a tree or stone).

The spirit gods located in the small carved wooden images
called tiki by some do not endow such images with any permanent
tapu or mana. The said images are viewed simply as temporary
shrines or abiding-places for such atua.

The souls of the dead return to the old homeland of the race,
Irihia, where, in the spirit-house, Hawaiki-nui, they separate,
some ascending to the uppermost heaven, others descending to
the subterranean spirit-world. The superior teachings of the
whare wananga do not refer to any ultimate extinction of the soul
in either spirit-world, and the conception of the awe, or purified,
refined spirit, appears to be evidence against such a belief. Some
seem to have held that the wairua was mortal — at least in some
cases — but the awe or hamano was immortal.

When the spirit of a deceased progenitor is conciliated and
becomes a familiar of the mediumistic conciliator it seems to be
referred to as an apa, or apa hau.

Kehua.

This term denotes the soul of a dead person, apparently
carrying an apparitional sense. Williams's Maori Dictionary
notes it as a modem expression. Its usage is equal to that of our
word " ghost." The term kikokiko may bear an allied meaning,
but Williams gives it as a name for malevolent demons, also known
as atua kikokiko. The Matatua folk often use the word whaka-
haehae to denote spirits of the dead that appear as ghosts, whether
seen or merely heard. This term carries the sense of " terrifying."
The mythical beings termed turehu, parangeki, and patupaiarehe
are said to be souls of the dead, or wairua tangata. Tutakangahau,
of Tuhoe, maintained that kikokiko and kehua are both names
for souls of the dead, but it seems to me that these terms are
employed only when such spirits are troublesome or apparitional,
otherwise the word wairua is employed. Mate kikokiko is an
expression used to denote bodily ailments believed to be caused

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 15

by such evil beings ; souls of the dead are afflicting such sufferers.
Persons so afflicted sometimes become mentally deranged, we are
told — doubtless an allusion to the incoherent speech of those stricken
by severe illness. When such a sufferer recovered, Tutaka said,
he in some cases became the waka, or human medium, of the
spirit that had afflicted him ; thus he would become a tohunga
kehua, a shamanistic medium.

Mr. White tells us that when a person died, some of his hair
was cut off and burned, while a charm was repeated over it. This
ceremony was performed in order to prevent the wairua of the
dead returning and annoying his living relatives. The most
favourable time for interviewing kehua, we are told, is at dusk,
and just prior to dawn. Daylight is too glaring for them ; and
one native blandly remarked that a spirit cannot see at night.
A Whanganui native tcld me that the appearance of a fliock of
moriorio (the bird called "whitehead") precedes the coming of
kehua (souls of the dead). Few persons, however, could see these
beings ; the vision of a matatuhi (seer) was necessary.

Colenso has said that the wairua and kehua are two different
spirits ; but there is no evidence to support the statement. The
evidence as to wairua of the dead remaining in this world is very
contradictory, if we include popular beliefs. The whare wananga
teaching was that the soul of a dead person remained in this
world for just so long a period as had elapsed between the birth
of the person and the fall of the pito (umbilical cord). Popular
belief varied ; some held that the soul would not depart until the
tuku wairua ritual had been recited ; and in fact each person
seems to have believed what he pleased in regard to these
matters. But ever the dread of ghostly apparitions lay heavy
on the Maori mind.

The expressions " Tini 0 Parangeki " and " Tint 0 Puhiata " are
applied to the multitude of spirits in the subterranean spirit-
world, the charges of the ex Dawn Maid.

An interesting but puzzling note collected by the late
Colonel Gudgeon is to the effect that the names Tama-rangi-tauke,
Whatu-takataka, Pu-whakarere, Haere-tu-te-rangi, Marere-i-waho,
and Taka-ra-waho represent in some unexplained manner the
spirits of the dead. The only explanatory remarks are as follows :
" These are the wairua of the dead that have abandoned their
bodies " ; and " These are the spirits that have passed out of
[human] bodies, abandoning the body to death — the wairua
proceeding to Hine-nui-te-Po."

Angaanga.

This word in Maori denotes " the head," and perhaps " the
skull," while anga means " a skeleton." Neither seems to be
employed by the Maori in connection with any spiritual concept,
but at Samoa the wairua of a person is termed the angaanga.
This may be a parallel concept to that of the koiwi noted above ;
in both cases we see that the term means both " skeleton " and
" spirit." The latter was apparently viewed as the support or
mainstay of the body, as is the skeleton. Or the conjunction
may hinge on movement, anga meaning also " to move, to turn.

r6 DOMINION MUSEUM MONOGRAPH NO. 2.

to act " — as was the case with the Greek term thymos, of which
more anon.

Ata.

Williams's Maori Dictionary gives this word as meaning form,
shape, semblance, as opposed to substance ; also shadow and re-
flected image ; also ataata = shadow, ata-a-rangi=s\\didow , and koata-
ata = reflected image in water. Tregeafs Dictionary gives boldly
ata = the spirit, the soul. In far-away Taumako Isle, in Melanesia,
where a Polynesian dialect is spoken, ata denotes the soul.
" Shadow " and " reflection " are meanings of the word through-
out Polynesia. In Samoa ata means " shadow," " reflected image,"
and "spirit." Colenso's attenuated dictionary gives the word as
meaning " reflected light," and also as a synonym for ahua.
Ata is employed also by the Maori to denote "radiant light," as
a synonym for aho. We see the ata of the moon before that orb
rises. Atarau denotes the moon in its crescent form, also moon-
light. Tuta Nihoniho, of Ngati-Porou, maintained that ata is
employed to denote the wairua of man, and that ata-a-rangi is
used in the same sense. Now, in an exceedingly tapu chaunt of
the cult of lo connected with the ceremonial initiation of a
matakite (seer) we note proof that the term ata-a-rangi was
employed to define the wairua of man. One line of the chaunted
invocation runs, " Kia turuki mai te ata-a-rangi o mea " ; and
an explanatory remark reads, " At this juncture was repeated
the name of the person whose wairua was seen in the vision."
This shows conclusively that the expression was used in olden
times to denote the soul of man.

We have seen that the term wairua denotes the soul of man
that leaves the body at death and proceeds to the spirit-world ;
also that the terms ata, ata-a-rangi, and koiwi were occasionally
applied to the same abstraction. The expression kehua defines
the apparitional soul after death. Turehu, patupaiarehe, and
parangeki are sometimes employed to denote souls of the dead
that appear on earth, but the two former terms are also used to
denote what we call fairies or elves.

We have now to consider certain expressions, such as aria,
ahua, mawe, &c., that denote the material representation of
immaterial qualities, as also the immaterial semblance of a
material body. We shall then proceed to inquire into other life-
principles of Maori belief.

Aria.

This is a term of considerable interest, and one that illustrates
a phase of mentality common to all Polynesian peoples. It
denotes the conception of a material representation of an im-
material being or condition ; thus the aria of an atua is its form
of incarnation, the form in which it is visible to mortal eyes.
We have seen that the term kohiwitanga is used in a similar sense.
The words kohiwi, koiki. and toiki are all employed to denote the
hard, sound heart-wood of a tree from which all sapwood has
fallen away owing to decay. On the other hand, we have a
series of words, such as ata, wairua, ahua, and mawe, that denote

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. I7

immaterial forms or representations of material objects. The one
illustrates the ever-present desire for a visible symbol, the other
a phase of abstraction in which the semblance of an object serves
as a substitute for its original, even in connection with ceremonial
functions.

Williams's Maori Dictionary gives the following meanings of
the word aria : " Likeness, resemblance. 2. The visible, material
emblem or representative of an atua." Curiously enough, the
same word is used to define an intangible, imaginary semblance
of a material object ; and here it seems to bear the same
meaning as ahua. As a verb it is used in the sense of
" to appear indistinctly." Thus I once heard a native say,
" I kite tinana ahau i a ia, ehara i te mea i kite aria " ("I saw
clearly his bodily form ; it is not the case that I saw him indis-
tinctly"). These two meanings seem contradictory, but the per-
sistent underlying meaning is that of representation ; such repre-
sentation may be material or immaterial. In the sentence " Ko
te aria i kite ake ahau e aria ana i ivaho " a native explained to
me that, as he sat in my tent, he saw indistinctly the form of a
person outside. The Arawa folk employ the word arika to denote
the form of incarnation of an atua. Thus one, in speaking of
the god Makawe to me, said, " Ko te matakokiri tona arikatanga "
{" The meteor is his form of incarnation " — i.e., visible form).
In some cases aria may be rendered as " idea " or " feeling," as
in the expression aria aroha (feehng of sympathy, &c.).

We do not hear of the superior gods possessing any aria, but
only inferior ones. In many cases such a visible form of an atua
was a lizard, in some cases a bird. Among the Tuhoe folk lizards,
birds, the whe (mantis), dogs, stars, meteors, and the rainbow-
were viewed as aria of inferior gods. In one case a lock of hair
represented an atua. When Hine-nui-te-Po obtained a drop of.
Maui's blood to serve as his aria, she was enabled to use it as an
ohonga (medium) in sympathetic magic, and so cause his death.
Ohonga is any thing that is taken from a person in order to
serve as a medium between the spells of black or white magic
and their objective, such as a shred of garment, a hair, a drop of
spittle, &c. Something that has been in contact with the objective
was ever the desideratum. The terms aria, ahua, hau, and manea
are all used to denote this medium, though the last-mentioned
is applied only to something connected with a person's feet or
footprints. Is does not appear that the term hau is correctly
applied to the ohonga, but rather does the latter represent the
hau of a person.

At the junction of the Waikare and Whakatane Streams is a
large stone that is the aria of one Wheterau, a chief of Ngati-Ha
who flourished about two hundred and fifty years ago. In the
same valley, the Ohora and Kanihi Streams are the ana of two
persons of the same names who lived some four hundred years ago.
In the following generation lived one Okiwa, whose aria is a dog
that is yet heard howling in the grim canons of Whakatane at
night. The breath of that spectre hound is the local wind called
okiwa at Ruatoki. In the same tribal district the aria of Tamoe-
hau is a tree, that of Rongo-te-mauriuri a pond on the summit

I Inset — Spiritual.

l8 DOMINION MUSEUM MONOGRAPH NO. 2.

of Maungapohatu, and that of Takuahi-te-ka a rock. It was at
this rock that I first took part in the singular ceremony known
as uruuru whenua.

In the strange rite known as lira ora two rods or wands were
used, and these were called the aria of life and death, of welfare
and misfortune. These were thrust into two small mounds termed
Tuahu-a-rangi and Puke-nui-a-Papa, which represented the same
qualities. The first represents the male sex, the latter the female
sex. In many of these sacred ceremonies it was considered
absolutely essential that both sexes should be represented, the
diverse elements and inherent powers cf the tamatane and tama-
wahine. The female element is destructive, as it also is in Hindoo
belief, as witness the concept of Sakti. It also represents sin,
misfortune, weakness, the "tapuless" condition, and death. Truly
a load of tribulations has been placed upon the shoulders of woman !
The ceremony referred to above was of an absolutory nature.
It caused all moral blemishes, sins, evil deeds of the participants
to be absorbed by the lira mate, or wand and mound representing
evil, sin, and death. Thus such persons were freed from the
dangers to their spiritual, intellectual, and physical welfare always
induced by wrongdoing. They were rendered clear-minded, and,
above all. were pure in the sight of the gods. They acquired
resourcefulness, presence of mind, clear spiritual vision, and a clean
crime-sheet. And all this was done ere going forth to war.

The tapii manuka tree at Whakatane that was the mauri of
the district was the aria of life, health, and general welfare.

The aria of Hine-ruarangi, an ancestress, is a cormorant, which
is the tribal banshee of the Ngati-Whare folk of Te Whaiti. The
aria of Hine-pukohu, the Mist Maid, is the white mist you see
rising from the breast of the Earth Mother when Tama-nui-te-
ra (the sun) thrusts Tawera (morning star) up into the realm of
Watea (personified form of space).

A hill named Ruatahuna is the aria of the district of that
name — that is, it is the lino (precise place) from which the district
derives its name.

The aria of Karukaru, an aiua of the Whanganui district, is
an owl — the common morepork. This alua achieved fame as a
protector of human welfare, as, for instance, in warning persons
of attempts being made to bewitch them. Now, this Karukaru is
the only god to which the writer of these notes ever stood up to
in fair fight, and the contest was marked by keen interest and a
considerable amount of incisive language. Party feeling ran high
in the mountain-valleys, and dour old bushmen wondered if the
reckless pakeha would be consigned to the gloomy realm of Tai-
whetuki ; but that, as Kipling would remark, is another story.

When a rahtii (embargo) was instituted over land, water,
path, or products in days of old, a post was often set up as a token
of the prohibition. A frond of fern would be tied to this post
to serve as what is termed a maro, and this, together with a stone,
were then taken away and carefully concealed. With them was
taken and hidden the kapu of the pou rahui, or prohibitory post.
This is the aria of the post, and it does not consist of anything
material. The hand of the expert clutches at the top of the post

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 19

as though plucking at something, but brings away nothing material.
This imaginary symbol, or aria, the maw and stone, all represent
the post and what that post stands for. The object of this singu-
lar performance was to prevent any ill-disposed person destroying
the efficacy of the rahui (embargo or prohibition). Those articles
and the immaterial aria represented or contained the mana, the
power and virtue, of the rahui. They occupied the same place,
and served the same purpose, as does a material mauri. Another
stone, one possessing no power or virtue, was left at the base of
the post, as a blind, in order to deceive any person who wished to
destroy the powers of the rahui by means of magic. Such a person
would wander about seeking the kapu, repeating as he did so
certam charms in order to make the kapu disclose its whereabouts.
When the expert was erecting the rahui post he recited charms to
render it effective in protecting the land or products, and also
another to empower it to destroy any person who interfered with
it. In doing this he made a pass with his hand as though marking
a line on the earth. This was the waro rahui (the rahui chasm,
the abyss of death) to which the offender was to be consigned for
his nefarious act. The expert then recited another charm in
order to sharpen the teeth of the rahui, as the Maori expresses it.
These final words consign a meddler to black death, for behind all
these performances lies the dread power of the gods. Should the
expert learn, in after-days, of any act of kairamua, or infringe-
ment of the rahui, he would know that the rahui had " gone
to sleep " ; hence . he would proceed to turuki it — -that is, to
supplement it, to awaken it and make it exercise its powers, to
re-enforce it.

Another form of whakaoho, or rousing act, was performed when
it was seen that the land, forest, or water was not furnishing food-
supplies as well as usual — that such fruits, game, or fish were in
poor condition or poor supply. The expert would convey the
kapu (the immaterial, imaginary emblem of the material em
blematical post) to the ahi taitai, a specially generated tapu lire.
At this fire certain ritual was recited over the kapu in order to
make it restore the fertility or productiveness of the land, forest,
&c. The mauri of the land, of man, of water, &c., were included
in this ceremony, presumably to render it the more effective. At
the same time the kapu itself certainly acted as a mauri.

Ahua.

We have here a word very similar in its meaning to the
term aria — that is, to one of its meanings — that of semblance
or immaterial, intangible representation. Williams's Maori Dic-
tionary gives as one meaning of the word ahua " form, as
opposed to substance." In one sense which we have to deal with
the ahua of a thing is its semblance or likeness, its non-material
form. It is also used in another sense, applied to material
things — to persons, for example. It has often been applied to
myself, as in greetings — " Tena koe, te ahua 0 to mokopuna, 0
Marewa" ("Greeting to you, the ahua of your grandchild,
Marewa"). Also, " Tena ra koe, te ahua 0 nga tangata 0 mua"
{" Greeting to you, the ahua of the men of yore "). This was

20 DOMINION MUSEUM MONOGRAPH NO. 2.

a reference to my ceaseless habit of collecting data ancnt the
doings of former times.

Another illustration of a material ahua is noted in the con-
ciliatory rite performed ere a tree could be felled, so as to placate
Tane, the parent of all trees. In this ceremony the ahua of an
axe — or, rather, stone adze — was employed. It was merely a
leaf tied to a twig. Again, when a gift of food-supplies was
received from another people, the taumaha rite was performed
over it, lest the mana of the givers should injuriously affect the
recipients, or there might perchance be some magic power
pertaining to the gift, such as the dreaded matakai. Even so,
an expert would take the ahua of the food (a small portion
of it), cook, and eat it during his ceremonial performance. This
precautionary act would remove all danger to man.

The term ahuatanga is also employed to denote the semblance
or likeness of a thing. A totara tree at Hokianga, and two others
at Nukutaurua, are the ahuatanga of three of the skids of the
famous vessel " Takitumu."

The word ahua does not mean " spirit," though it might be
used by a person in describing the meaning of the term wairua.
When my worthy friend Pa Pirini, of Ruatahuna, had some
money stolen, he took the ahua of the stolen coins to a wise
woman at Whakatane, to find out who had taken the money.
That ahua was a coin the thief had overlooked. The fact that
Pa bestrode a long saddle of one hundred and fifty miles showed
his faith in the seer.

The ahua of a fight or battleground, employed in certain
ceremonies, was often a handful of grass or leaves from the
place. The ahua or aria of Tamarau, a hero of old who pos-
sessed the power of flying, was a pakura, or swamp-hen.

Of the immaterial ahua we might give many illustrations.
As applied to inanimate things ahua seems to be equivalent to
hau in many cases. The term ata is also used in the same sense
as ahua — i.e., to denote the semblance of an object. In the
folk-tale describing the adventure of Te Kanawa with the fairies,
as recorded by .Sir George Grey, we note that the fairies merely
took the ata or ahua of the ornaments offered to them by Te
Kanawa ; they left the material articles on the ground.

In treating a sick person in former times a Maori practitioner
sometimes took the ahua, or semblance, of his disease or com-
plaint. In doing so he procured a piece of puha (a plant) and
passed it under the left thigh of the patient, then waved it
toward the heavens as he repeated his charms. By this means
the ahua of the complaint was absorbed by the herb, and then
passed out of it into space when the shaman waved his hand.
In Hewitt's Primitive Traditional History certain references are
made to old-time ceremonies of India in which the left thigh of
man occupies a prominent place.

Gods absorb the ahua of any food offered to them by their
adherents, but do not consume the substance thereof. A people
who had defeated an enemy on the lands of tlie latter would
sometimes settle thereon hai pupuri i te ahuatanga o te raupatu
(to retain the semblance of the victory or conquest).

I

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 21

When a woman wished to separate from her husband she
hied her to a tohunga that he might perform over her the toko
(divorce ritual). His first act was to conduct her to the wai
tapu (sacred water) of the village community, that her aroha
(affection, sympathy) for her husband might be miria (effaced).
This was the miri aroha ceremony. To effect this the operator
took the ahua or aria of her affections. He merely made a motion
with his hand as though picking something from her body,
and this act represented taking the semblance of her affections.
A charm was here recited to bring about the desired effacement,
" a ka miria e te tohunga te aroha, ara ka horoia atu te aria, te
ahua 0 te aroha, ka whakakorea atu" ("and the priest effaced the
affections — -that is, he cleansed or washed away the semblance
of such; he abohshed it"). After that the divorce ritual was
recited.

When a deep-sea voyage was about to be undertaken the
Pol)mesian navigator took the ahua (semblance) of his vessel to
a tuahu (sacred place) to have the pure rite performed over it.
After Whiro had murdered the child of his brother Hourangi,
the latter took the ahua of his child to his elder, Whirikoka, in
order to ascertain what had become of his child. In this case
the ahua was represented by a material symbol — some dust from
the path on which the child had last been seen.

Mawe.

This term seems to have the same meaning as ahu-a — i.e..
semblance. It is at least sometimes a material object, or is
represented by such. Williams styles the mawe of a canoe a
"talisman," but it often means "semblance." When a person
took to an expert the mawe of some property he had had stolen,
the latter would see the wairua of the thief preceding the bearer
as he approached. The mawe of a successful fight was often taken
in the form of a lock of hair from a slain enemy. As the force
returned home the person carrying this object marched in front
of the party, and, on arrival at the home village, it was deposited
at the tuahu, where the ceremonial function took place When
my worthy old friends Horotiu and his daughter Mautini mur-
dered six Wairoa natives who were their guests, as they lay
asleep in their hut, Horotiu cut out the heart of one Roto-a-
tara, and took it to the priest of the Matuahu pa at Waikare-
moana, as the mawe of their gallant exploit.

When a raiding-party was about to attack a fortified village,
a wily scout was, in some cases, first despatched in order to
procure the mawe of the place. This was usually taken in the
form of a small sphnter from one of the stockade timbers, or a
shred of bark from the aka used as lashing-material for the
palisades. Over such a medium certain ceremonies were per-
formed in order to render the enemy nervous, apprehensive,
unstrung, to affect their minds and courage, to induce in them
the condition of mauri oho, and to ensure a successful attack.
Here we again encounter sympathetic magic acting through a
medium. Should the official priestly expert of the raiding force
chance to be the medium of an atua toro, a spirit god employed

2 Inset — Spiritual.

22 DOMINION MUSEUM MONOGRAPH NO. 2.

as a reconnoitring agent, such as Tamarau, then he would
despatch that being to procure the mawe, which would probably
be brought to him in the form of a hair from the head of an inmate
of the enemy village.

When Ira-tu-moana slew the great monster Tarakura at Te Awa-
a-te-atua he conveyed the mawe of that victory to his sacred
place (tuahu), near Te Umuhika. When Maui of immortal fame
drew up this Island from the depths of Hine-moana he took the
mawe thereof back to Hawaiki. In these cases the term ahtia
might have been employed with equal correctness, so far as my
knowledge extends.

Mauri.

We now have to deal with the second of the three most
important abstract qualities pertaining to man. It is by no
means so easy to define the meaning of this term as in the case of
the wairua. It has been rendered as " soul," but we cannot
employ that term, for it would be mistaken for the spirit that
leaves the body at death and goes to the spirit-world. The
maun cannot leave the body, and ceases to exist at the death of
the body.

Tregear's Dictionary gives " Mauri — i. The heart, the seat of
the emotions. 2. Life, the seat of life. 3. The soul." It must
be remembered that the word does not denote the organic heart.
Also, it is only partially the seat of the emotions ; thus anger,
sorrow, joy, &c., do not emanate from the mauri. Under " oho
mauri " we shall see how far emotion is connected with it. Nor
does the word mean " life " in our New Zealand dialect, although
it may be termed the seat of life. As for " soul," we have already
seen that this term would be a misnomer, and tend to mislead
the inquirer. If it be not presumption on my part to differ with
our philological giants, I would define the mauri as the active
life-principle, or physical life-principle, and the most appropriate
word to describe it, so far as my limited researches have extended,
is the Greek term thymes. This so far as the mauri of man is
concerned. The word thymos originally meant " inward com-
motion." But the thymus did not, like the psyche, continue to
exist after the death of the body ; like the mauri, it was an
active principle that ceased to exist at the death of the body.
Hence the Maori expression " Kua ukiuki te mauri " is equivalent
to saying that the person referred to is dead.

The mauri is the activity that moves within us, and, like the
wairua, is not located in any organ of the body. It is a vital
principle, but is wrongly rendered by some as " the breath of life,"
which is the manawa era of the Maori. Some have defined it as
" the spark of life." The material mauri (of which more anon)
may be termed a talismanic symbol, and in some cases it might
be called a shrine.

An old missionary with whom I discussed these terms described
the mauri of man as his personality ; but the term hau is more
applicable to that quality. For instance, in the expression " Ka
oho taku mauri," how could we possibly render the word as
" personality " ?

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 23

The definition of these terms is by no means an easy task,
and calls for much inquiry and much patience. It is, however,
always pleasing to observe the tribulations of other people, and
we are told that the Burmese have four spiritual potentia; to
deal with. Again, there are three terms in Hebrew to express
"soul," six to express "mind," and eight to express "heart";
seven in Greek to express " mind," and two to express " heart."
However, as the Maori puts it, " Kei rau 0 whenua ona raruraru"
{" The troubles of other lands are their own ").

We have now to scan the expression mauri ora— one that is
frequently heard used by the older generation of natives. It
denotes the same quality, but stresses its tapu nature, and might
be rendered as " sacred life-principle." It includes a sense of
spiritual welfare. Should the mauri ora of man become noa, or
defiled, then his physical, intellectual, and spiritual welfare is
seriously endangered, and he is exposed to many perils. Informa-
tion concerning material mauri will assist in the explanation of
this singular conception. We have seen that a material mauri
is a talisman, and sometimes also a shrine or abiding-place of
a protecting atua (god).* Now, the mauri ora of man has very
similar powers and functions, and so may be viewed as something
more than what we commonly understand by " physical life-
principle." It is a protective power or quality, but if defiled in
any way its protective powers cease until restored by means of
ceremonial placation of the god or gods in whose care the person
is, and without whose care he cannot remain in the world of life.
In a paper written twenty years ago I described the mauri ora as
" the sacred spark of life."

When the oho rangi rite was performed at the baptism of an
infant, and responsive Hine-whaitiri (the Thunder Maid) rumbled
to east or north, it was alluded to as a mauri ora for the child.
It would survive and flourish. Thus this term has come to be
employed as denoting welfare, much as the expressions waiora
and toiora do. When Turahui and Whatonga were cast away on
the Island of Rangiatea their friends despatched a number of
atua in search of them. Tu-nui-a-te-ika (personified form of
comets) returned and reported as follows : " Popo roroa, a tena te
hokinga." My informant explained this message as a mauri ora —
i.e., as denoting the welfare of the castaways.

When a person commits some hara — -that is to say, disregards
some law of tapu — his protecting geniiis, or atua, at once deserts
him, withdraws his favour and protection, and that person's
mauri ora becomes seriously affected and loses its virtue. For
the gods are the strength, the mainstay, of tapu, of mana, and of
such qualities as the mauri, be it the immaterial mauri of man
or the material mauri of land, forest, ocean, or village. Now, the
Maori believes his decline in numbers, in health, and in mana is owing
to the fact that his mauri has become noa, or "tapuless," owing
to his changed habits and lack of precaution ; he has not protected
the sanctity of his mauri. When the natives accepted Christianity
(most of them for reasons not explained in missionary journals)
the appalling duty of defiling their tapu represented to them a
terrible ordeal. Many effected it by washing their heads, the

* See Frontispiece, Fig. i .

24 DOMINION MUSEUM MONOGRAPH NO. 2.

most tapu part of the body, in water warmed in a cooking-vessel.
No European can conceive what a terrible trial this act was to the
Maori. Natives who performed it have stated that they com-
mitted it in deadly fear, expecting every moment to be their last.
It is highly probable that fear did kill some of them. The
knowledge that their mauri ora is defiled has ever since had a very
serious effect on the Maori's outlook on life, and also on his general
welfare. He feels that he has lost caste, that he has become a
common, graceless being, like unto the slaves of old, and that he
will never regain his old-time physical, intellectual, and spiritual
vigour. This conviction, and his racial fatalism, are responsible
for the dejected attitude of the Maori of to-day. Many a con-
fidential talk have I had with old native friends on this subject,
and these were the convictions they expressed. Europeans are
not aware of this mental attitude of the Maori, and but few
pakeha will agree with me, but assuredly the statement is a correct
one. The noa condition of the mauri ora is the cause of the
decadence of the race — so says the Maori.

In pre-European times the mauri of an infant was rendered
tapu, and so protective, by means of a ceremony performed by a
tohunga, or priestly expert. The ritual recited over the child
was often termed a mauri. In some cases a post was set up to
act as a kind of talisman — that is, a material mauri — to protect
the welfare of the child. Such posts were known as tuapa
tamariki. The mana, or power, of such a post emanated, of
course, from the gods, and was implanted in it, as it were, by
means of sacredotal ceremonial. It preserved the health, m^na,
and general welfare of the child ; it averted misfortune ; it was
a protective power because it symbolized the protective power of
the gods. It was sometimes alluded to as a lira ora. The basic
meaning of the word tuapa is "to ward off."

When the child was twelve days old it was baptized, the same
being an imposing and very peculiar ceremony we have now no
time to discuss. In the concluding part thereof the officiating
priest dipped his hand in the stream in which he stood, and drew
his wet hand across the face of the child as it lay on his left arm,
at the same time reciting the following : —

Mauri hikitia, mauri hapainga

Mauri ora ki te whai ao, ki te ao niarama.

The expression " Tihe mauri ora," rendered by Tylor as
" Sneeze, living soul," was repeated by a parent when a child
sneezed. This phrase is a favourite one with the Maori, and is not
infrequently employed to denote prosperity or welfare. A sneeze
was the first sign of life that came from Hine-ahu-one, the Earth-
formed Maid, when vivified by Tane ; hence the above usage.
The repetition of this expression when a person sneezes is said to
avert misfortune and ensure the sneezer's welfare. A lengthened
form is " Tihe mauri ora ki te whai ao, ki te ao marama." The
word tokomauri means " hiccough," but the origin of the term is
obscure. It may have been thought that when a person hic-
coughed his mauri was affected, or was perhaps the cause of it.
In one account of the vivifying of Hine-ahu-one occurs the sentence,
" At that juncture the panting of Tane-te-waiora in the mouth

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 2$

and nostrils of Hine caused her to acquire the ira tangata " (human
life) ; a sigh betokening life came from her, the mauri ora welled
up, tihe mauri ora ki te what ao, ki te ao marama (the mauri ora
manifested itself by a sneeze in the broad light of day, in the
world of light)..

It has been said that the mauri is partially the seat of the
emotions : this has reference to what is termed oho mauri. Any
nervous start of alarm is an oho mauri : the life-principle is startled.
If, by a sudden movement or sound, you so startle a native, he
may say, " Ka oho mauri ahau i a koe." If you waken a person
from his sleep suddenly, he will probably be affected by the oho
mauri, and give a convulsive start : that is caused by the wairua
returning to the body ; it was absent from it when you acted so
unwisely. The phrases '' Ka oho taku mauri'' and " Ka ohorere te
mauri" are also heard. Mauri rere means "panic-stricken," and
mauri tau a placid, calm mauri ; it implies presence of mind.

The term mauri appears also under the variant form of mouri,
as at Taranaki. At Tahiti mauri denotes a ghost ; at Rotuma
Island it means " to live " ; at Futuna tamauri means " life."
At Samoa mauri is applied to what the Rev. J. B. Stair calls the
spiritual portion of man, and an expression equivalent to oho
mauri is employed there. At Efate, New Hebrides, mauri means
" to live," and bakamauri " to cause to live " — -the whakamaui
of New Zealand. In the Mota language of New Guinea tamaur
(the final vowel omitted) means " a live man," and tamate " a
dead man." In the Motu language of the same island mauri
means " life " and " living," and at Saa it means " to live." At
Taumako Island mauli means " alive " and " life." We thus see
how farspread this term is as denoting life and the life-principle.
It is widely used in the Melanesian area, probably carried thither
by the many Polynesian colonies in that region. Moreover, we
have a kindred form to scan, for maui, with its variant form
moui, carries a similar meaning. Thus in New Zealand whaka-
maui means " to regain life," as it were, to cause to live, as a person
recovering from a severe illness. At Nine fakamoui means " to
save," and moui "life" and "living." At Tonga moui means
" life." The hero Maui of Maori myth is certainly a personifica-
tion, and is associated with the above meaning of maui, as witness
his contest with the Queen of Death, who destroyed him. For
Maui had proposed that man should die as does the moon, and so
regain life. Maui represents light and life, as his adversary stood
for darkness and death. And, far away in Egypt, in days of long
ago, Moui was a god who represented the splendour and light of
the sun.

Everything possesses a mauri, we are told by natives— the sky,
sun, moon, stars, seasons, wind, rain, mist, winter, summer, night,
day, trees, stones, animals, and all other things.

When the ancestors of the Maori left the hidden homeland
of Irihia and sailed out upon the vast ocean to see if there was a
passage between the sea and the hanging sky, they first took the
mauri of the heke (migration) to the thrice-sacred edifice known
as Hawaiki-nui, that the pure rite might be performed over it.
By this means the life-principle of the migrants as a body was

26 DOMINION MUSEUM MONOGRAPH NO. 2.

revivified, as it were, and so rendered more capable of protecting
their welfare.

Material mauri : We now come to the material matiri, and
here we have something that is easier for the European mind to
grasp. For here we have to deal with an entity, a symbol that
represents the life-principle, the vitality of things. The mana or
innate power to protect held by such a symbol comes from the
gods. As an old native friend of mine put it, the material mauri
is a taunga atua — an abiding-place of the gods. Hence is it some-
times termed a taumata, or resting-place. In some cases an
ancestral spirit was implanted, as it were, in the symbol, but in
most cases, apparently, gods of the third class were utilized for
the purpose, such as personified forms of natural phenomena.
These symbols were employed or instituted in order to protect
and foster the life-principle and general welfare of man, birds,
fish, land, forests, &c. The ark or covenant of the Hebrews was
undoubtedly a mauri. We are tola tliat when the Philistines
defeated the Hebrews they carried off in triumph the ark of the
covenant, the symbol of the Divine presence, without which it
were vain for Israel to appear in battle. Naturally, for they had
lost their mauri, the aria of their war god, and could not possibly
be successful in battle. The zaimph, or sacred veil of Carthage,
was also a mauri.

The material mauri was in many cases a stone, doubtless
selected on account of its durability. Such a symbol pertaining
to a house was buried at the base of the rearmost post supporting
the ridge-pole. In the north a young tree was sometimes planted
at the birth of a child, which tree was viewed as the material
mauri of the child, hence it was closely observed as to its vigour
and mode of growth.

Deep-sea voyagers apparently carried a mauri of their vessel
with them. The stone brought by the Arawa, mentioned at
page 284 of Volume 2 of the Journal of the Polynesian Society,
was probably such a symbol. But here in New Zealand canoes
were also provided with material mauri, though only the larger
and more important seagoing craft, and possibly not all of these.
The smaller harbour and river canoes were apparently not pro-
vided with these protective symbols. On the East Coast I was
told that a stone often served as the mauri of a seagoing canoe.
It was not carried in the vessel, but concealed on shore, lest it
be found and carried off by some evilly disposed person, in which
case it would, apparently, lose its virtue. This stone served as
an abiding-place for the gods in whose care the vessel was placed,
who preserved it from the dangers of the ocean, and, in the case
of a fishing-canoe, brought good luck to the fishermen ; as my
Ngati-Porou informant quaintly expressed it, " Kia ngawari hoki
nga ika o te moana." This talisman also retained the tapu of the
craft ; that condition being derived from the fact that it was
in the hands of the gods, who are the one and only source of tapu.
Another interesting illustration of this quaint usage was the
mauri of a pa, or village community, the fortified village of pre-
European days. In this case the mauri protected the welfare
of the village — that is to say, of its inhabitants. The symbol

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 27

was endowed with the mana of an atua (god), or gods, and such
gods acted as guardians over the village. Here we see that the
charge was not the life-principle of an individual, but that of a
community. The general welfare of the village commune was
enhanced, and its mana strengthened, by means of this arrange-
ment. The village was, as it were, dedicated to such god, who
became its patron or tutelary being. Not but what the village
would also have dealings with other gods — the departmental
system demanded that.

When, some seven hundred years ago, the Whetu-kairangi
pa was built on Seatoun Heights, Wellington, old Whatonga, the
courageous sea-voyager who reached these shores from eastern
Polynesia, advised the locating of a material mauri of the place.
He said, " Locate the mauri of the pa below the village midden.
Let it be an onewa stone, or the stone called huka-a-tai ; do not
use any other kind. Locate in it the gods Tuhinapo and Tunui-
o-te-ika ; two will suffice, and those have been utiHzed as such
guardians from time immemorial. Maru was another so employed.
These were the village protecting deities. They gave warning of
the approach of hostile forces, and of evil fortune or ominous
events pertaining to the village, or to an armed force."

A fortified village, I was informed, would possess no mana,
and inspire no fear in enemies, unless it were provided with a
mauri. If this talisman chanced to be found by an enemy he
would carry it off and perform over it a ceremony to deprive
it of its virtue, and then the village would lose both its mana
and its luck. An inevitable and natural consequence of this
condition would be that the people would lose their assurance
and courage ; they would become unnerved, and so defenceless
against the buffetings of fate.

Another account relates that the stone used as the mauri of a
pa was often buried at the base of the first stockade-post erected,
which was a comer-post. It was laid in the bottom of the post-
hole, and the massive timber was set up on it. This stone talisman
was often alluded to as the whatu of the pa, and certain ritual
was recited over it when so deposited. There was a considerable
amount of religious ceremonial connected with the building, con-
secration, and the tapu lifting of a new pa. The ritual chaunted
over the stone symbol was for the purpose of conciliating the
gods, and to promote the welfare of the village. It was specially
impressed upon me that no material mauri per se could protect
the village ; it was but a taunga atua, an abiding-place or shrine
for the gods ; they were the true guardians. The stone was but
a symbol of the gods and their power. When the tapu was lifted
from a new pa, the girl who took so important a part in the rite
took her stand near the mauri, because it represents the mana
of the place.

The amorangi, or iorangi (emblem of an atua), carried by a
priest in the van of a marching force going forth to battle, I have
never heard styled a mauri, though it may have possessed some
of the attributes of that useful object.

The material mauri of a stream was often a stone concealed
somewhere near the source of the stream, unless that chanced

28 DOMINION MUSEUM MONOGRAPH NO. 2.

to be on the lands of another tribe. That of the Rangi-taiki
River — or, rather, of that portion of the river within the tribal
bounds of Ngati-Manawa — is a large stone in the bed of the river
near old Fort Galatea. A Ngati-Porou native informed me that
in his district the stone mauri of a river or stream would have
certain ritual recited over it t'o endow it with the necessary powers
or virtue, and would then be concealed somewhere near the stream.
The result would be that an abundance of fish would be found in
such river. Of a similar nature were mauri of lakes, of forests,
and of pools or streams resorted to by pigeons, and where they were
snared. Should such a talisman be taken away by any person,
then the fish or birds would become scarce ; they would move away
to other parts. Natives of the Whanganui valley did not place
the material mauri of an eel-weir at the weir, but concealed it
near a waterfall or cataract. The object was to frustrate the
designs of ill-disposed persons who might attempt to locate the
mauri and deprive it of its mana, or powers, by means of magic
spells. The idea was that the stone mauri would not be able to
hear the noxious spells on account of the sound of many waters.
This is decidedly a novel idea, but probably originated in the
belief that the protective spirit gods inherent in the stone might
be affected by the powers of the charm if heard. Such a mauri
is often referred to by Whanganui natives as an iho, a curious and
interesting word.

In Volume lo of the Journal of the Polynesian Society is a
reference to a rock at Motu that is the mauri of the sea-fish called
kahawai. The mauri of sea-fish was sometimes a small stone,
which, together with the gills of a kahawai, or whatever might be
the principal fish of such place, would be concealed. This talis-
man would preserve the productiveness of the ocean, cause fish
to be plentiful, and bring luck to fishermen. When the Atiawa
Tribe of Taranaki occupied Wellington district a century ago
there were but few kahawai in these waters, hence they sent back
to Waitara for the mauri, and on its arrival and location here
those fish became plentiful. The sea mauri of the Whanau-a-
Apanui Tribe is said to be a rata tree. The first fish caught of
any season was deposited at that tree, evidently as an offering
to the gods. The mauri of an eel-weir was deposited at the
opening thereof, at the base of one of the supporting-posts.

The mauri of a forest was deemed a very important matter,
more especially among such tribes as were unable to produce
large quantities of cultivated food products. In the Waiapu
district is a hill called Taupa-nui, said to resemble a bird in form.
It is viewed as a manu tipua, a supernormal bird, and is the bird
mauri of the district. This place was much frequented by forest-
birds. The forest mauri at Maungapohatu was a stone resembling
a dumb-bell in form. It was sought in vain since the death of
the old men who had known its hiding-place, but was discovered
b}' accident during the excavation of a hut-site at the settlement
formed by the followers of Rua, the so-called " new Messiah."
Another mauri, at Tauwhare-manuka, on the Tauranga River,
consists of two rows of stones half embedded in the earth. These
forest mauri ensured the productiveness of such forest, and caused

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 29

birds and other products to be plentiful. They represented the
hau of the forest — that is, its vitality or vital principle — and its
mana. A curious form of charm was recited by a person en-
deavouring to find a mauri in order to destroy its virtue. Other
formulae were repeated in order to attract birds to a forest. Should
a mauri become deprived of its virtue, or a forest become tamaoatia
(defiled) by some feckless person carrying cooked food into it,
then the birds would forsake it, and flocks of them would be
seen, or heard, migrating to other districts.

Travellers sometimes hied them to a priest and obtained from
him a mauri for the period of the journey to be made. In that
talismanic object would be located the mana of the particular
atua or god in whose care the traveller placed himself. When
he returned from his journey he would hand the mauri back to
the priest, who would make it noa (common) by banishing its
virtue — that is, by disassociating from it the mana of the pro-
tecting deity. A protective charm repeated by travellers was
termed a mauri ariki ; its repetition ensured the protection of
the gods.

Material mauri were utilized in connection with agriculture ;
they were placed in the field where crops were planted, and it
was a firm belief that they had a highly beneficial effect on the
growing crops. This belief and practice hinge on the conviction
that such crops are possessed of a mauri, or life-principle, without
which they could not possibly flourish. This belief carries us back
to Indonesia, where certain agricultural tribes believe that rice
possesses such an active life-principle. In both regions the belief
has been the origin of very singular ceremonies. The Maori main-
tains that forests, birds, fish, &c., also possess this immaterial
mauri or vital principle. In all cases the material mauri represents
the immaterial mauri and protects it from all deterioration or other
harm. This means that the gods whose mana is implanted in
the talisman protect and cherish the life-principle, the vigour,
vitality, and fruitfulness of crops, forest, birds, fish, &c.

The mauri of a crop — as, for example, a field of kumara (sweet
potatoes) — was in some cases a rudely fashioned stone image,
specimens of which can be seen in the Dominion Museum. Some
at least of these represented Rongo, the patron deity of agricul-
ture, who, as we have seen, represents the moon. Thus the moon
god that nurtured the crops of the old-time folk of Accadia has
crossed the wide seas to protect and vivify those of the Maori
at your doors. And when the Maori of yore planted his crops
with much ceremony and ritual, the swaying, feather-decorated
spade-shafts, lo ft. in length, carried on their upper ends the old,
old symbol of Rongo, the crescent.

In some cases the first kumara planted in a field served as
a mauri, and the puke, or small mound, in which it was planted
was tapu. The product of this plant was utihzed as firstfruits
offerings to Rongo. A very curious custom of former times was
the utilizing of skulls or bones of the dead as mauri to cause a
crop to flourish. These might be remains of either friends or
enemies. They were conveyed to the field with much ceremony,
and there deposited until the crop was lifted. When Tuhoe slew

30 DOMINION MUSEUM MONOGRAPH NO. 2.

Tionga, of the Arawa, they cut off his head and carried it home
to serve as a mauri for a bird-snaring tree. In after-days Ngati-
Awa, of Te Teko, borrowed the head to use as a mauri for their
crops.

•When the kuntara was first introduced into New Zealand,
fear was entertained that its mauri might re«tum to Hawaiki, its
former home in Polynesia. Hence the introducers were advised
to slay one Taukata, who had been the cause of its introduction,
and sprinkle his blood on the door of the storehouse in whicli
the seed-tubers were kept. This had the desired effect, and, for
many years after, the skull of Taukata was used as a mauri for
the kumara plantations of Whakatane. The employment of bones
of the dead for such a purpose is assuredly a survival of human
sacrifice for the same purpose. Certain folk of India slev/ a
person each year in order to render their crops prolific, each
landowner obtaining a small portion of the flesh of the victim
to bury in his field.

Now, when Hape, sire of Tamarau, the flying man, went from
Whakatane to the South Island he took with him the mauri, or
life-principle, of the prized kumara, the chief cultivated food
product of the Maori. The result was that the crops of Whaka-
tane did not flourish, and the Sons of Awa were in parlous plight.
Hence Tamarau followed his sire to the south, where he found
that he had died. However, he recovered the mauri and brought
it home with him, after which the crops flourished once more.

Among the Ngati-Porou folk a peculiar divinatory rite was
performed in order to ascertain what fate held in store for man,
as in cases of illness. For this purpose a small shrub of karangu
(Coprosma) was employed as a temporary mauri. The operator
would go forth in search of such a shrub of a suitable size. He
would then endow it with mana, or power to act as an oracle, by
reciting certain charms over it, and these located temporarily
in the shrub the wairua, or powers of the wairua, of a defunct
forbear of the patient. The shrub now possessed the necessary
powers to enable it to peer into the future and to notify man
as to the result. The operator or augur grasped the stem of the
shrub and repeated the words —

Tohungia te tohu o te mate.
Tohungia te tohu o te ora.

(Give token of the sign of death.
Give token of the sign of life.)

He then pulled at the shrub so as to tear it up by the roots,
as he repeated —

He unuhanga a nuku, he unuhanga a rangi
Ka unu to peke mua, ka unu to peke roto,
Ka unu to peke taha, ka unu to peke maui.

If the roots of the shrub came away and were not broken in
the pulling process the fact was viewed as a good omen, and the
augur exclaimed, " Turuki ki tahito o te rangi." Should the roots
break it was an evil omen, and he cried " E ! Taukuri E ! He atua!
He taitahae!" (" Alas ! There is the devil to pay").

ll

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 31

The word mauri must not be looked upon as denoting the
mind, but the following remark made by an old native is sug-
gestive : " Ko taua mea ko te mauri he whatu mahara i roto i te
ngakau ; ko te whatu 0 roto i te manawa " (" That thing the mauri
is a source of thought in the mind ; the nucleus within the
heart"). This looks as though the speaker viewed the mauri as
being a source of thought or memory ; but I have never known
any other native to express this view.

In the old saying, " Mauri mahi, mauri ora ; mauri noho,
mauri mate," it is difficult to see how the word mauri should be
rendered. It is probably here employed much as we do the
word "soul" in such expressions as " He is a good soul." So, an
industrious soul is prosperous, while an indolent one suffers
want.

We have now seen that the term mauri denotes the physical
life-principle, and that in Maori belief it extended to what we term
inanimate objects ; also that certain material talismans, called
by the same name, represented and protected the vitality and
welfare of animal life and of inanimate objects ; that either the
immaterial life-principle or the material taHsman loses its virtue
and protective power if defiled in any way, hence the necessity
for preserving the tapu, or sanctity, of one's mauri ora. Taranaki
natives tell us that the moa became extinct because its life-
principle was defiled by the early Maori settlers.

In Volume 29 of the Journal of the Polynesian Society, at
page 149, appears an interesting paper by Mr. Percy Smith on
" Clairvoyance among the Maoris." The writer states his opinion
that the Polynesians were acquainted with some branches of
psychic science, such as hypnotism, telepathy, clairvoyance, &c.
The first illustration given is as follows : About the year 1853
the natives of Taranaki were fast decreasing in numbers, owing
to introduced diseases and change in habits and beliefs. The
natives believed that it was their abandonment of tapu that was
the cause of their misfortunes, and that the existence among them
of old tapu objects and places had a very harmful effect upon
them. This was because such tapu objects, &c., were not respected
as formerly, and this failure to respect them was the cause of the
afflictions suffered by the people. This meant that, despite their
acceptance of Christianity, the natives still believed in the powers
of their old gods.

Now, at many of the old deserted pa (fortified villages) and
other places in that district were concealed or buried material
mauri of former times. It was believed that trespass on such
places caused the gods to punish the offenders. Hence it was
resolved that all such tapu places and objects should be rendered
noa, or free from tapu, by means of proper ceremonial.

In certain divinatory cerem.onics performed in public we are
told that the powers of priests would cause a dead body to turn
slowly over, and cause leaves to fall from green branchlets in the
raurau rite.* The mysterious power described by the word hoa
enabled an expert to shatter a hard stone with a tap from a light
wand, to blast a tree, to slay a person or animal with no weapon
but this strange force, this neolithic vril.

* See Frontispiece, Pig. 2.

32 dominion museum monograph no. 2.

The Hau, or Vital Spirit.

The hau of a person is another vital principle or attribute that
we have to consider, and we shall find, as in the case of mauri,
that it is a term also used in connection with forests, land, inanimate
objects, &c. In some cases it is employed where ahua or ohonga-
might be used, and it is an extremely difficult quality to define ;
it is doubtful if the English tongue contains a word to meet the
case.

The hau of man, of land, &c., is an intangible quality, one
of three potentiae pertaining to such things. It is the vital essence,
but is not the same as the mauri, or active life-principle. It
represents vital force, vitality — perhaps " vital principle " is the
best definition that can be given. It must be clearly understood
that it is not a spirit as we generally understand that term ; it
is not an apparitional soul ; it has little in common with the
wairua, save that it is intangible, and. it is not located in any
organ of the body. The hau of a person, of land, of forests, .&c.,
can be destroyed by the arts of black magic, hence great pains
were taken to protect it ; such protection has already been
described under the heading of "Mauri.'' The hau is more
closely allied to the mauri than to the wairua. The ordinary
meanings of the word hau are " wind," " air," " breath," &c.
Coleridge's definition of personality plus vital power gives some
idea of the hau of man.

As in the case of the mauri, we have to deal "with both
immaterial and material hau. The immaterial hau is a necessary
vital principle ; the material hau is some object that represents
such vitality. It serves a similar purpose to that of the material
mauri, the material aria, and the material ahua, inasmuch as it
represents an immaterial quality ; it is a symbolic medium.
Certain objects used in divinatory ceremonies were called hau.
Material objects representing a battleground or a fight, &c., were
termed hau. In these cases such things, so far as I can see, might
equally as well have been styled mawe, aria, or ahua. The rite
known as whangai hau was the offering of such hau to the gods ;
in the case of a fight the heart of the first enemy slain was so
offered.

In cases of makutu, or black magic, it is often said that the
hau of a person was taken, but it would be more correct to say
that the ohonga, or material object designed to be employed as a
medium, was taken, and through which medium the hau, or vital
principle, or essence, of the person was affected. One explanation
seems to show that, if the intended victim were within sight of
the wizard, the latter might affect his hau by means of "direct
action " — by simply repeating his charm, no material medium
being employed. In the act known as matakai a wizard recited
a spell while the victim was eating, so that food and spell entered
his body together, the result being death. This fatal result
presupposes that the person attacked had not had his life-
principle protected by means of the safeguards we have already
discussed.

When it was desired to avenge a person slain by witchcraft,
a leaf was moistened with saliva from the dead man's mouth,

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 33

and this leaf was used as a medium in retaliatory magic.
Tarakawa has told us that the avenging tohunga would cause the
wairua of the wizard to appear before him, which it did in the
form of a fly. This fly he then destroyed by means of a rite known
as the rua torino, and so the original, the physical basis of the
wairua, was destroyed. Thus would a person be slain by magic,
unless his mana was strong enough to protect him, to render him
immune as it were. This word mana is an interesting study.
It means "authority," "control," "influence," "prestige,"
"power"; but also denotes psychic force, hence we hear of
mana tangata and mana atua. Of what may be perhaps termed
supernormal mana the gods are the origin and mainstay, as they
are of tapu. If a man possesses strong mana he may be able to
withstand any attack by magicians. The hau of man has been
compared to mana, but the two qualities are quite distinct in the
native mind.

Tarakawa has told us that when, many years ago, he
accompanied his father to a Ngai-Tai village, his father's hau was
taken from the spot on which he had sat, by some enemy. As
they returned homeward his father observed their guardian atua
appearing on either side of them as they walked, and so knew
that there was something wrong. After they reached home the
father was taken seriously ill, though the prompt measures taken
saved his life.

The first bird taken in the fowling season by fowlers was used
as an offering to Tane, and was placed in a tree. With it was put
the hau of the land and the hau of the head chief of the district.
These might be represented by material objects, or perhaps by no
symbol whatever, as we have noted in other cases. The object
was evidently the protection of the hau, or vital principle, of man
and land. In some cases the body of the bird might be buried as
an ika purapura in order to protect the vitality of land, birds,
and man. This extraordinary name seems to apply to an object
employed as a material mauri ; the two terms are apparently
synonymous. The ahua of a person seems to have been used as
an ika purapura in some cases. Some information concerning
these matters may be found in Volume 9 of the Journal of the
Polynesian Society at page 194.

In the story of Kuiwai and Haungaroa being insulted by their
husband and his friends we note the sentence, " A, kamu tonu
atu nga ringa ki te kapo i nga hau 0 nga waha 0 te hunga e
kanga mat nei." Here the hau of the voice was caught" by the
hand.

Inasmuch as the hau represents vitality, it follows that it
cannot leave its physical basis, the body, and it ceases to exist
at the death of the body. Hati is used in an anagogic sense ; it
is the vital principle or ichor, but it is an external element as
well — a subtle aura. It must exist outside the body, apparently.
This is shown by the fact that a person leaves a portion of his
hau in his footprints as he walks, and also at any spot where he
chances to sit down. The hau of a person can be taken, " scooped
up," as it were, from the spot where he has been seated ; so we
are told by the Maori. It is possibly the ahua, or semblance,.

34 DOMINION MUSEUM MONOGRAPH NO. 2.

of the hau that is so taken, and this immaterial ahtia serves as a
medium through which to affect the vital powers of a person.

Certain branchlets used in a singular divinatory rite called
raitrau were known as hau, and here such objects were probably
viewed as representing the vital powers of the enemy ; they would
be material symbols of such powers. Agents were very frequently
employed by the Maori in his dealings with gods and supernormal
forces. By endowing portable symbols with the protective mana
of the gods he was enabled to preserve the life-principle and
vitality of all things ; a forest so protected was as safe as though
its vital principle were concealed in the material symbol called
the mauri.

The wairua has appeared as an active force that does much to
protect its physical basis. The hau seems to be a passive element
that needs every protection, though the name is also applied
occasionally to the talisman that protects it. This transference of
many of these terms from one condition or element to another is
very confusing to Europeans.

The term apa hau denotes the spirit of a dead person that has
passed into a living descendant — that is, the latter has become
the medium {waka, kauwaka, and kaupapa) of the spirit of his
forbear. Such a spirit was alluded to as an atua apa hau, and
was consulted by its medium in all crises and troubles. It does
not appear that such spirit abode permanently in its waka, but
it was ever accessible when wanted. Offerings of food and other
things were made to such atua, and this act was known as kumanga
kai.

The hau of the human footprint is known as manea on the
East Coast. This can be taken and used as a medium in black
magic ; hence, when travelling in enemy country, people often
walked in water as much as possible, so as to avoid leaving their
manea in their footprints. Another peril to such travellers would
be that danger might lurk on any path. By reciting certain
spells over an object, and then burying it in a pathway, an expert
could make such a path a death-trap. Any person walking over
that spot would either perish or be seriously affected, always
supposing that his mana was not sufficiently powerful to save
him. There also appears to have been a material manea, the powers
of which seemed to be those of a mauri, and employed to protect
the welfare of land and man. In the Taranaki district the term
manea seems to have been applied to stones used as mauri of
streams or of fish.

When Maui drew up these lands from the depths of the ocean
he went back to Hawaiki in order to take the hau of this land as
an offering to the gods. In this case the term hau would be best
rendered as " semblance."

Hau ora is an expression used to denote welfare, health, vigour,
&c. In some cases it must be rendered by some such term as
" salvation " or " saving-power," as in the expression, " Ko te
paepae, koinei te hauora o te tangata." Again, hauora is employed
to denote not only physical welfare, but also intellectual vigour ;
and hauora, toiora, manawa ora, and mauri ora may all be employed
to define a condition of spiritual welfare.

spiritual and mental concepts of the maori. 35

Manawa.

Here we have another term that is alhed to many others the
world over — ^that is, in its lengthened form of manawa ora. The
two primary meanings of this word manawa are the organic,
material heart, and breath ; while the form manawa ora denotes
" the breath of life." All three vowels are short, and the word
must not be confused with manawa, a word meaning " welcome "
and " to welcome." Manawa is also used much as we employ
the term " heart," to express mind or spirit, as in the sentence,
" E hiakai ana ahau, kaore aku manawa korero " (I am hungry,
and have no heart to talk — that is, no spirit for conversation).

The heart is viewed by the Maori as one of the seats of the
feelings, as seen in the expressions manawa kino (uneasy, appre-
hensive), manawa nui (stout-hearted), manawa pa (grudging,
parsimonious), manawa popore (anxious, considerate), manawa
rau (distracted), manawa reka (gratified), manawa rere (rash,
impetuous), manawaru (anxious), manawa wera (excited, angry).

Manawa is also used to denote staying-power or support.
I heard a native remark, " Ko te manawa 0 te pakeha he pia "
(" Beer is the support of the white man "). In the old saying
" E waru nga pu manawa " reference is made to inherent talents
of man, as courage, industry, generosity, &c. The expression
Kuku 0 te manawa implies that which has a hold upon the
affections. Natives have often asked me for some special food to
serve as a manawa for a sick person, and here we see the meaning
of " support " again. The expressions wai manawa whenua and
komanawa wai denote water gushing forth from the earth, and
manawa has sometimes to be translated as " bowels."

Manawa as meaning " breath " is well illustrated by such
sayings as tanga manawa (breathing-space) and " Ka he toku
manawa " (" I am out of breath "). Manawa may be compared to
the Latin anima, a term that originally meant " breath," but in
course of time came to signify the infinite in man, and so anima
was employed to denote the soul. Our word "spirit" is derived
from a word meaning " to breathe." Again, the Greek term psyche
originally meant " breath," but came into use to express " soul."
The psyche was not located in any organ of the body ; it per-
vaded, as it were, the whole body. The manawa ora of the Maori
I render as " the breath of life "; the expression carries a sense
of something more than mere breath — -a spiritual sense. The
manawa ora obtained from the Supreme Being, and implanted in
the image that was to be Hine-ahu-one, the Earth-formed Maid,
the first woman, was something more than the mere power of
breathing. It was the pneuma or anima, the spiritual breath of
life, that, together with the wairua, obtained from the same
source, endowed Hine with her twofold life essence, the ira atua
and ira tangata. It is evident that manawa (breath) was the
origin of the manawa ora concept, as was the case with anima
and psyche. The manawa ora is one of the vivifying agents or
potentiae that impart life to man.

In Hebrew terms for these phenomena we have ruach, that
meant " breath," but also denoted the soul, or vital spirit, as
some term it. The Hebrew word neshamah seems to nearly

36 DOMINION MUSEUM MONOGRAPH NO. 2.

approach the manawa or a of the Maori. Max Muller explains it
as " the vital breath which every creature has received from
God." This was the power or quality that endowed Adam with
a living soul. In this expression the definitions of " breath of
life " and " soul " are clearly combined. In later times the Jews
defined more clearly the five spiritual potentiae in m?n —

(i.) The vital power — Nephesh.
(2.) The vital spirit — Ruach.
(3.) Consciousness — Neshamah.
(4.) (5.) Epithets only of the soul.

The term manawa ora, says the Maori, denotes life itself, as
mauri also denotes life, and the hau represents life, but in a
somewhat different sense. But the Maori did not view the blood
as representing life, as some Semitic folk did. One old sage
remarked to me that all things possess, a wairua, and manawa ora,
and mauri. In regard to the wairua, he would not, I believe,
assign an apparitional soul to a tree or stone, but simply a spirit.
As to the manawa ora possessed by such inanimate objects, here
is proof that this expression implies something more than " breath,"
for no native would connect the power of breathing with a stone,
albeit the stone is not absolutely lifeless in his eyes.

This expression {manawa ora) is sometimes used in the same
sense as is hauora, and so a person of a cheerful nature is alluded
to as being in a condition of manawa ora, or of a manawa ora
disposition. Some old folks consulted have not carried the
possession of manawa ora outside the animal kingdom, so that
an element of doubt pertains to its extension. Again, the ex-
pression is used to denote fresh air, as illustrated in the remark,
" Tenei mea ie manawa ora e hangia nei e tatou " (" This thing,
the breath of life, breathed by us "). Moriori mothers of the
Chatham Isles recited certain ritual over a newly bom infant in
order to endow it with the breath of life, the power of breathing,
and also to cause its wairua to attain life and vigour in this
world.

The expression manawa waiora is occasionally heard, and
seems to carry the same meaning as does manawa ora. I have
heard natives say of a dead person, as during mourning cere-
monial, " The manawa ora has departed, the ahua alone remains."
At one time I gave evidence in an assault case to show that the
accused had been struck himself before he retaliated, whereupon
he remarked, " Ae, ko koe taku manawa ora " ("Yes, you are my
manawa ora ").

In olden days the Maori firmly believed that tohunga of high-
class mana could endow a person apparently dying with the
breath of life by means of reciting certain ritual formula. This
peculiar ceremony is known as whakanoho manawa. We have
collected several of these charms, and their wording is peculiar,
as in the lines —

Tukua atu tama kia puta ki te ao

He ohorere te tokomauri

Tihe mauri ora ki te ao marama.

A somewhat similar composition was recited over young infants
with the same object as that in the case of the Moriori mother.

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 37

The employment of the term manawa ora seems to show that
the Maori believed life to be something more than the actual
breath. He certainly used words of material origin to denote
immaterial conceptions ; but then, what race does not do so ?

TiPUA.

Ere passing on to the last series of words in our list we will
peer a while into the realm of animatism, and discuss the Maori
belief in non-apparitional, indwelling spirits pertaining to in-
animate objects. Such objects are described as tipua, and this
term is also applied to such animals as were believed to be
possessed of supernormal indwelling spirits. It is occasionally
applied to persons, as to such as possess strange, abnormal
characteristics, and to any strange sickness. The first Europeans
seen by natives were styled tipua, on account of their uncanny
appearance. Thus the word tipua, of which tupua is a variant
form, may often be rendered as "demon," "goblin," or "object
of terror." The Ngapuhi folk called Marion and his French crew
" sea-demons."

Tylor drew our attention to the fact that savages do not
make the distinction between animate and inanimate objects
that civilized folk do. The question of preanimistic religion
is a very doubtful matter, and we cannot speak with any
confidence concerning it. The theory of such a strange, un
familiar cultus hinges on the mental attitude of early man to-
ward natural phenomena ere he personified them, or viewed
them as being animated by an indwelling spirit. The conjecture
is of too vague a nature to claim much of our attention and
time, hence we pass on to review the animatism of the Maori.

Shortland tells us that a tipua is the spirit of a person who,
when living, was noted for his knowledge of potent karakia, or
ritual formulae. But it is with material tipua that we are dealing
now. It is true that tipua objects are possessed of an indwelling
spirit, otherwise they would not be tipua ; but the original human
owner of that spirit need not necessarily have been an adept
in the karakia line. What was necessary "was that he should
have been a person possessed of mana, for that quality it was that
endowed the material object, rock or tree, with its mana. Such
mana was shown in its powers — the power to punish offenders,
to cause storms, &c. Nor were all tipua animated by spirits
of deceased persons. When Tamatea, annoyed by his wife's
lamenting their desertion of their former home in Polynesia,
uttered the dread matapou spell that transformed her and her
two dogs into blocks of stone, all three of them became tipua.
It is thus apparent that the spirit of a person is not a necessity
in our tipua objects. And in cases where some common object
— a weapon, a log, a piece of a canoe, &c. — became a tipua, there
is nothing to show that any animal spirit has passed into it, yet
an indwelling spirit it assuredly had in Maori behef. Anthro-
pologists would possibly term the material tipua a " fetish."

East Coast natives informed me that many tipua originated
in the death of a traveller, or in the act of resting by bearers
of a corpse at some place. A rock or tree at or near a place

38 DOMINION MUSEUM MONOGRAPH NO. 2.

where such an occurrence took place would come to be looked
upon and treated as a tipna. This would probably be the
result of the fact that such a spot would become tapu, and a
symbol for such tapu would be required, some visible representa-
tion of the sacredness of the place. The object selected as a
tiptia would be animated, as it were, by the wairua of the dead
person on account of whom the place was made tapu, and it was
thus that the tipua obtained its mana. This belief seems to
clash with that of the wairua going to the spirit-world, but
apparently the Maori does not worry about such inconsistencies.
Probably the original concept was that, while the wairua of the
defunct person proceeded to the spirit-world, yet its influence,
combined with that person's mana, rendered the object a tipua —
i.e., a supernormal entity. That tipua stone, rock, tree, or log
in many cases came to be used as an uruuru whenua. This
expression denotes the making of an offering to such tipua
objects, the act being accompanied by the recitation of a short
charm. This performance was certainly a placatory one, a placa-
tion of the spirit inhabiting the tipua object, the guardian, as
it were, of the tapu spot. Should any traveller neglect to make
such an offering, which usually consisted of a branchlet, or
handful of herbage, then he would meet with some mishap. The
giving of this propitiatory gift is described by the word whangai,
a term meaning " to feed, to offer as food." The persons dwelling
on the lands near a tipua were apparently allowed some latitude,
but woe betide any stranger who neglected to perform this
simple ceremony ! Some misfortune would assuredly assail him —
death or sickness; or a storm would render his journey an irk-
some one. The offerings preserve the mana of the tipua, and
that mana brings the offerings. The offerings also show that the
descendants of the person whose wairua and mana originated
the tipua still bear him in mind and still uphold his mana.
Even a stream in which a corpse has been washed has been
treated as a tipua, an offering to it consisting of a stone cast
into it. Any person who defiles such a tapu place, as by taking
cooked food to it, would be slain or seriously afflicted by the
inherent wairua of the tipua.

When people were traversing a strange district, a matakite
(seer) among them would, we are told, recognize any tipua
object passed on the way. He would see the guardian wairua
of the place, and so would know the place to be the location
of a tipua.

Leaves of the kawakawa, a small tree, were, if available,
preferred as an offering to a tipua, but for what reason I cannot
say. Can it be in remembrance of the kava of Polynesia, a
plant of the same genus ?

As a person approached the tipua, offering in hand, he recited
such a charm as the following : —

Tawhia kia ita

Kia ita i roto, kia ita i waho

Tamaua take ki a koe

Hurenga a nui, hurenga a roa

Tamaua take ki a koe

He kopinga a nuku, he kopinga a rangi

Ki a koe. e koro.

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI.

39

He then deposits his offering. The following is a short,
simple form of recital used, should a person not be acquainted
with the longer one : " Ina au taku aitu, taku arangi." This
acknowledges the tapu of the place.

Some iapu trees, such as tipua, or burial-trees, or a tree in
which the umbilical cord of an infant had been deposited, had
more valuable articles deposited at, on, or in them — occasionally
a small piece of the prized greenstone. In late times, bright-
hued handkerchiefs or strips of cloth would be hung on such tapu
trees.

When exploring Waikaremoana many years ago I was warned
not to touch stones and rocks at certain places, for, if I did so,
a storm would ensue.

In the Paumotu dialect tupua denotes a ghost. In many
of the isles of Polynesia the word carries similar meanings to
what it does in New Zealand. At Taumako Island atupua
means " a spirit."

The tipua log known as Tutaua, that is said to have drifted
for many years athwart the confined waters of Waikaremoana,
possessed the power of singing. In the dead of night the
mountain-folk would hear the weird voice of the enchanted log
as it drifted across the troubled waters of the Star Lake, and
would say, one to another, " Ko Tutaua e waiata haere ana "
{" It is Tutaua singing as it goes ").

We know also that many of the mountains and great hills
were viewed as tipua. They were tapu, and so could be ascended
with safety only after the recital of certain placatory formulae.
When, long years ago, I ascended Maungapohatu in company
with my worthy old friend Peka-hinau — he who shot Pane-
takataka at Te Kakari — that grey-haired old tohunga of the
Children of the Mist made me leave my pipe and tobacco at the
base of the range, lest its tapu be defiled.

Much more might be said concerning tipua, and a great
number of illustrative stories related anent such phenomena as
enchanted objects, mountains, &c., endowed with powers of speech
and locomotion, inanimate articles possessed of mana, weird
powers and influences of which we find illustrations in our fairy-
tales. All of these things were real, very real, to the Maori mind,
as they were to those of our own forbears in the centuries that
lie behind.

Mental Concepts of the Maori.

It is when we come to deal with Maori terms for the mind
that we encounter words denoting organs of the body. We have
seen that the heart (manawa) is viewed as being partially the
seat of emotions, but the terms puku and ngakau are more widely
used in this connection.

The Maori employs the expressions aro, hinengaro, and ngakau
in order to define what we call " mind." Hinengaro is also used
to denote " conscience." The definitions of the word aro are
" mind, seat of feelings, desire, the bowels, to know or understand."
In connection with the meaning " to know or understand," however,
the initial vowel seems to be lengthened, hence WilHams treats it

40 DOMINION MUSEUM MONOGRAPH NO. 2.

as a different word. By adding the causative prefix to aro we
get the form whakaaro, meaning " thought, intention, opinion,
understanding, plan " ; as a verb, "to think, to consider, to plan."
The word mea is also employed as meaning " to think, to say,
to do, to wish," &c., but in a secondary manner, as it were.
Familiarity with the use of this term alone enables one to under-
stand its marvellous adaptiveness.

Hinengaro is the name of one of the internal organs, but, like
aro, is much better known by its other meanings — " mind,
conscience, seat of thought and emotions, the heart (as seat of the
foregoing), desire." This term is a far-spread one, as shown by
the forms finangalo of Samoa, hinaaro of Tahiti, inangaro of
Mangaia, finangalo of Tonga, finangaro of Futuna, hinangaro of
Paumotu, hinenao of Marquesas, &c. ; the meanings being " mind,
desire, affection," &c. The Moriori form means " conscience."

In the expression " Kai te mohio taku hinengaro ka taea e au
tenet mahi " {" My mind knows that this task can be accomplished
by me ") the meaning of " mind " is clear. In the following
remark, made by a person when condemning the action of another,
" Hua atu ma te hinengaro e whakaatu mai te ahua he" ("One
would think that the hinengaro would indicate the pernicious
aspect ") ["of your act " understood], the meaning of " conscience "
must be assigned. The word hua here employed means " to
think, to decide, to know," &c. The affections do not emanate
from the hinengaro. A native made the following singular remark
to me : " The emotions may originate with the hinengaro and
descend to the ngakau in order to find expression." The same
person remarked that the affections pertain to the ngakau, to- the
puku, as seen in the expression puku aroha (affectionate), and to
the manawa.

Katahi ano ka kitea te mea nei kua eke ki runga ki ta te
hinengaro i whakatakoto ai (I have at length seen what the mind
had conceived).

In the remark " E hara te hinengaro o mea he ngakau kino "
the terms hinengaro and ngakau are synonymous in meaning.

Te hinengaro o mea kua maruapo (The mind of So-and-so has
become darkened).

Mahara is a word meaning " thought, memory, recollection " ;
•as a verb, " to remember, to think upon, to be anxious." Whaka-
mahara means " to remind." Williams tells us that the term
mahara also denotes some part of the intestines.

Mohio means " to know, to understand, wise, intelligent, a
person of knowledge." MoAio^awga = knowledge ; whakamohio =
to teach, instruct.

Matau means " to know, to understand." Matauranga =
knowledge ; whakamatau = to teach.

Ngakau : This word is commonly used to denote mind, and,
figuratively, the heart as the seat of feeUngs, also desire, inclination,
&c. As in the case of manawa, it enters into a number of
expressions, as oranga ngakau (comfort), ngakau-nui (eager),
ngakau-kore (disinclined, dispirited), ngakau-rua (uncertain, vacil-
lating). Ngakau also means " the bowels, viscera." It also
denotes a medium (also termed tiwha) by means of which assistance

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI. 41

in war was asked for ; such a medium might be material or merely
a song. Various forms of this word, carrying the meanings of
" bowels, entrails," and of " mind, conscience, seat of feelings,"
&c., are widely employed throughout Polynesia.

Ritual chaunts were intoned by priests over newly bom infants
in order to render them clear-minded, inteUigent. A similar
ceremony was performed over men about to engage in war, or
some other matter of importance.

The word ate denotes the liver, and it is also employed to define
the seat of affections, figuratively the heart, though not often
heard in that sense. It is employed as a term of endearment, as
also is the expression tau 0 te ate. " Kei hea te tau 0 taku ate? "
(" Where is the darhng of my heart ? " ).

Puku : The location of the seat of feelings in the puku, or
stomach, is a common usage, hence we have such expressions as
pukuriri (quarrelsome) ; pukutakaro (playful) ; pukukata (amused).
Thus this term puku has come to mean also emotions, affections,
memory, and desire. In such expressions as pukumahara (cautious,
provident) and pukumahi (industrious) it may almost be said to
be used in the sense of "mind" or "disposition." Also, natives
will tell you that their ancestors conserved all their knowledge
and traditional lore in their puku; which should certainly be
rendered as " mind " or " memory." The word pumahara
meaning " thoughtful, sagacious," also " sage, counsellor," is
probably not a corrupt form of pukumahara, but a compound of
pu (a skilled person, a wise man, an authority) and mahara as
given above. The Greek term phren was applied to the mind,
or intellect, and phrenes to the diaphragm, viewed as the seat of
feelings and thought.

It seems probable that the Maori located the seat of emotions,
&c., in the stomach, because he noted the effect of pronounced
anger, grief, &c., upon that organ, and he would naturally connect
the mind with the seat of such feelings. This conception recalls
the matter published by the ps^'chic-research folk on the subject
of the abdominal brain, the solar plexus that controls the
emotional nature of man, and how to control it. Are civilized
and barbaric men to meet on common ground in regard to these
conceptions, as they have in regard to the spiritual nature of
man, and the belief in one all-pervading God with many names ?

The important, underlying facts connected with the mental
attitude of the Maori towards the spiritual and intellectual
potentiae of man may be explained as follows : The Maori believed
himself to be the descendant of supernatural beings ; his ultimate
forbears were the personified forms of natural phenomena ; his
soul came originally from lo the Parent. Thus man has inherited
a modicum of ira atua (supernormal life, the Divine nature). This
belief led to very singular results ; it led to the conviction that
this spark of the Divine in man is not only extremely tapti, but also
that it represented the true vitality of man, his physical, mental,
moral, and spiritual welfare. This spark is the mauri ora, or
toi ora, of man, and it is this quality that needs to be very carefully
protected from any polluting agency, the effect of any such contact
being disastrous. For, inasmuch as such quality is the subtle

42 DOMINION MUSEUM MONOGRAPH NO. 2.

vivifying and protective agent, should it by any means become
defiled, then its physical basis, man, becomes helpless ; he is left
in a condition of spiritual destitution ; he lies open to every
baneful influence ; every shaft of magic and other evil powers.
He loses the important protective power of second sight ; the
ability of his wairua to preserve his welfare wanes. His hold on
life thus becomes precarious ; his only hope is to restore the con-
dition of tapu that alone represents safet}^ and general welfare.
The vitalizing-power of tapu, be it remembered, emanates from
the gods, and the favour of those gods must be retained.

We have now made a fairly comprehensive survey of the
spiritual and mental concepts of the Maori folk, at least so far
as they are known. We have seen that these barbaric Polynesians
have evolved some very singular and interesting conceptions
concerning the spiritual and intellectual powers of man. Some
of these are pitched upon a high plane of thought, and remind us
of those of Asiatic peoples, both possessing similar mystical and
mythopoetic temperaments. Isolated for many centuries in small
and far-scattered isles the Polynesian has made but little advance
in material culture. His artifacts are crude, his industrial methods
are antiquated and verge on the primitive, his social customs
those of uncultured man. But, bound as he was by ignorance,
by fossilized conditions and lack of opportunities, he yet advanced
in one direction. No retarding conditions could efface the superior
mentality of the race, no cloud of superstition and ignorance
prevented the neolithic Maori seeking to learn the origin and
meaning of life, the whence and whither of the human soul. His
amazing genius for personification, his powers of introspective
thought, his long-developed faculty of abstraction, have resulted
in some of the most interesting concepts known to man. The
post mortem purification of the human soul, and the evolving of
the belief in a Supreme Being untainted by human passions,
represent the acme of the intellectual powers of the Maori. In
his lack of teachings as to fiendish tortures of the soul of man
in the spirit-world the cannibal Maori stands the superior of the
cultured peoples of the Occident, and emphasizes the abominations
of the pernicious doctrine of some Christian priesthoods. In his
allegorical myths of the golden path of Tane, of the protection of
the souls of the dead by the fair Dawn Maid, of the celestial maids
welcoming the souls of the dead to the uppermost heaven, we
observe the finest conceptions of the mythopoetic mentality of
the Maori.

In his endeavours to conceive the marvels of life the Maori,
as we have seen, evolved the belief in several spiritual and intel-
lectual potentiae. He not only endowed man with these prin-
ciples, but also assigned them to animals and to inanimate objects.
His belief in the ever-present and ever-active powers of evil led
him to protect such life-principles by means of material and
immaterial symbols, or talismans. These media again were pro-
tected by divers methods, of which the gods were the active power
and mainstay. The vitality of land and forest were protected
in a similar manner. In infancy our Maori was dedicated to the
Supreme Being, or to departmental gods ; in the serious crises

SPIRITUAL AND MENTAL CONCEPTS OF THE MAORI.

43

of life he placed himself unreservedly in the hands of his gods,
with such a simple remark as " Ki a koe, e Rehua! " (" To thee, O
Rehua !"), And in face of all this evidence cultured writers have
told us that the Maori has no power of abstract thought !

It is for us to read the lesson contained in these beliefs and
conclusions of man the barbarian. It is for us to retrace our
steps down the path of intolerance, and regain the broad highway
of altruism — to tread the four- way path of Tane over which, from
all quarters of the fair earth, the souls of the dead fare on to
Hawaiki-nui, the domain of purification. And whether the wai-
rua of man seeks the care of the ever-beautiful Dawn Maid, or
his awe ascends to the realm of lo the Eternal, to be greeted by the
Mareikura, the golden light of Tane-te-waiora shall cheer them ;
the end is peace, the terrorizing myths of priesthoods a byword.

The tasks of Hine-ahu-one, the Earth-formed Maid, and of
her fair daughter have been well performed. The ira atua and
ira tangata are made one, the kauwae runga joins with the kauwae
raro ; perverse man alone bars the thrice-sacred four-way path.

The life-weary Maori will never again break out the trails of
new realms, never again turn his mythopoetic mind to seek the
secrets of the universe. For his sacred life-principle is befouled
of man ; he has lost caste, and there is no health in mind or body.
Even so his wairua will desert his "tapuless" body and fare out
upon the Ara whanui in search of the Daughter of the Sun, who
ever stands between it and misfortune. Then the great ocean
world that he explored, and peopled, and traversed for so many
centuries will know him never again, and the last of the gallant
old path-finders may truly say, " Tangi kau ana te hau ki runga
o Marae-nui o Hine-moana " (" Nought save the wailing of the
wind is heard on the vast plaza of the Ocean Maid ").

By Autliority : W. A. G. Skinner, Government Printer, Wellington.

[2 000/9/21 13565

DOMINION MUSEUM MONOGRAPH No. 3.

THE

ASTRONOMICAL KNOWLEDGE OF THE MAORI

GENUINE AND EMPIRICAL:

Including Data concerning their Systems of Astrogeny, Astrolatry,

and Natural Astrology, with Notes on certain

other Natural Phenomena.

BY

ELSDON BEST.

Pub ished by the Dominion Museum, Wellington, New Zealand, under
the Authority of the Hon. the Minister of Internal Affairs.

WELLINGTON.

BY AUTHORITY : W. A. G. SKINNER, GOVERNMENT PRINTER.
1922.

ft/

J

THE LORE OF THE WHANAU MARAMA.

Being Notes on Maori Beliefs, Practices, Myths,
and Superstitions connected with the Heavenly
Bodies and certain other Natural Phenomena. . .

" Ko Tatai arorangi he kai-arataki i te Ra^

CONTENTS.

The Whanau Marama. Maori study of the stars. Star-lore and its uses.
Sentimental attitude of native mind towards stars. References to
heavenly bodies in song. Cosmogonic myths. Origin of the heavenly
bodies. Uru-te-ngangana. Astronomical myths. Distribution and
regulation of heavenly bodies. The Milky Way. The ara matua.
The sun. Tane and Tama-nui-te-ra. The winter solstice. Personifica-
tions. The kura hau awatea. Folk-lore. The cult of Tane. Sun-
worship. The moon. Hina. Hine-te-iwaiwa. Moon-worship. Rona.
Rongo. The Waiora a Tane. Moon connected with women and
child-birth. The stars. Star-myths. Heavenly bodies are worlds.
Star-worship. The Pleiades. Heliacal rising of stars. Time-measuring.
Navigation by stars. Compass-points. Star-names. Notes on stars.
Planets. Orion. Magellan Clouds. Venus. Omens. Matariki an im-
portant constellation. The Pleiades year. Scorpio. Poutu-te-rangi.
Takurua. Whanui. Comets. Origin of fire. Te Manu-i-te-ra.
Rongomai. Tunui-a-te-ika. Meteors. Maru. The rainbow. Uenuku.
Lightning. Thunder. Clouds. The Cloud Children. Conclusions.
Maori love of home-land. The Tatai arorangi. Stars as benefactors.
Stars the salvation of deep-sea voyagers.

THE expression " Whanau Marama " was employed by the
Maori to denote all the heavenly bodies. It may be
rendered as "the Light-giving Family" (or "Offspring"),
or " the Children of Light." When we have scanned the origin
of those luminaries we shall know why they were so termed.

Maori beliefs concerning the heavenly bodies were very
different from our own, and must be compared with those of
other uncultured races. Those beliefs include some very singular
conceptions as to the influence of certain stars upon the products
of the earth, and the manner in which they foretold the aspects
of coming seasons and weather conditions. Doubtless much of
the star-lore of the Maori was empirical — astronomy and astrology
were intermingled in his beliefs and teachings ; but, as he firmly
believed in all such lore, it behoves us to place it on record,
however puerile some of his superstitions and myths may be.

4 DOMINION MUSEUM MONOGRAPH NO. 3.

The use to which the Maori put his knowledge of the heavenly
bodies and their movements was in several instances a scientific
one, as, for instance, when he navigated his vessels by them
during deep-ocean voyages, and when he watched for the heliacal
rising of stars to mark the commencement of the Maori year
and of certain seasons and activities.

In pre-European times the stars were closely studied by the
natives — not by all persons, be it explained, but by a limited
number of men of the tohunga (or adept) class, who devoted much
time to a study of the ra ririki, or little suns, as they were
termed. Such men would often pass long hours of the night in
contemplating the stars, and would be looked upon as reliable
weather-prophets. Travellers and fishermen would consult them
ere venturing forth, and their powers are said to have also
enabled them to foretell the general aspect of coming seasons,
their fruitfulness or otherwise. Such were the studies of the
tohunga kokorangi, the Maori astronomer.- These men knew well
the movements of the stars ; they knew when to look for their
appearance, and always awaited it, in order to scan closely their
aspect. One famed old wise man of the Wairarapa district, of
last century, devoted much of his time to studying the stars and
planets. His contemporaries have told me that they have often
known him to pass the greater part of the night on the summit
of a hillock near his hut, gazing continuously at the heavens. Of
what was he thinking during the silent watches of the night, as
he looked on Matariki and Te Kokota, on the blazing line of
Te Kakau, or the curved line of the Canoe of Mairerangi ? Surely
his thoughts would return to his old seafaring ancestors who
followed the stars across half a world, who sailed eastward and
northward and southward until they lost the familiar stars of
long centuries, and saw strange new ones appear above the far-
off horizon. And then, further back, his memory would recall
the teachings of his elders concerning the hidden father-land, the
mist-enshrouded land of Irihia, wherein his ancestors had dwelt
ere the gleaming stars lured them forth on the great trackless
ocean that was to be their home for so many centuries.

For, mark you, there was much of sentiment in the Maori
mind in connection with the stars, and the thoughts of such a
man would inevitably turn back to far-off days and to remote
ancestors those stars had looked down upon in the days when
the world was wide. Those old sea-voyagers and explorers, back
to the days of the gods, had looked up at the same stars that
now gleamed above him, the stars that live for ever, and serve as
a link between the watchers of far-sundered centuries. No Maori
of his type could avoid or suppress this train of thought, which
would probably lead him to chant some old dirge as old as the
days of Maui and of Kiwa. For such is the mentality of the
Maori.

This peculiar sentimental aspect was also in evidence on the
reappearance of certain stars — the more important stars, such as
the Pleiades and Canopus — when the women would greet them
with song, and lamentation, and possibly with posture dancing.
But ever in the native mind at such times was the idea of

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 5

associating the star or planet with the past, with remote ancestors,
or with friends who had passed away to the spirit-world while,
or before, the star was invisible. Thus we often note a reference
to the stars in song, particularly in such as partake of the
character of laments. The following are the opening lines of a
lullaby sung by parents to an infant : —

I haere mai koe i te ao o Puanga

I te Huihui o Matariki

I a Parearau, i a Poutu-te-rangi.

Ka mutu, e tama, nga whetu homai kai ki Aotea.
(You came hither from the realm of Puanga (Rigel), from the
Assembly of the Pleiades, from Jupiter, and from Poutu-te-
rangi. These alone, O child, are the stars which provide food
at Aotea.)

And again —

Tera Meremere ka mahuta i te pae.
(Yonder the evening star appears above the horizon.)

Here is another form —

Kia marama koe ki te kete a Tane

I mauria atu nei hei tohu mo tona matua

Tataitia ra, tiwhaia i runga ra

Ki Autahi e, Ki a Puanga raia

Ki a Takurua ra

Ringia i te kete ko Te Ika-o-te-rangi

Ka nako i runga nei.

(Be ye clear as to the receptacle of Tane, conveyed by him as
a token for his parent ; arranged and dotted on high were
Canopus, Rigel, and Sirius. The Milky Way was poured out
from the receptacle, and now adorns the firmament.)

Also —

Tera Kopu na te ata i hoake.
(Yonder is Venus, brought by the morn.)

Tera Matariki huihui ana mai.
(Yonder are the Pleiades, grouped together.)

The sun is referred to in the same manner as —

E to, e te ra, rehurehu ki te rua.
(Decline, o sun ! and set in the abyss.)

Also in the curious form —

E whiti, e te ra, e maene ki te kiri.
(Shine, O sun ! in pleasing manner on the skin [of man].)

Again, the moon is introduced in these opening lines of songs : —
Tera te marama e ata haere ana.
(Yonder the moon drifts slowly along.)

And also in —

Tera te marama ka mahuta ake i te pae.
(Yonder the moon rises o'er the horizon.)

And so we might continue to quote references to the heavenly
bodies in the songs of the Maori.

The learned men of the Takitumu tribes always spoke of
the heavenly bodies and the twelve heavens as so many distinct
realms or worlds. One old fellow of Wairarapa used to be much

6 DOMINION MUSEUM MONOGRAPH NO. 3.

annoyed by godless scoffers at this theory among young folks.
When a meteor was seen, one would cry, " Ha ! There is one of
Moihi's worlds falling. Where will it strike ? Maybe some of
us will be killed."

It is assuredly a fact that in former times the average Maori
knew much more about the stars than does the average man
among us. When one comes to peer into native beliefs and
practices in their systems of astrQgeny, sabaeism, astrolatry,
and natural astrology, it is then that one sees how closely the
Maori of yore must have studied the heavenly bodies, but more
especially the stars. There is not only the empirical aspect of
their knowledge to survey, but also the genuine form illustrated
by the use of the heavenly bodies in navigation and in their
system of regulating time. Tylor, the famed anthropologist, has
said : " From savagery up to civilization there may be traced in
the mythology of the stars a course of thought, changed indeed
in application, yet never broken in its evident connection from
first to last." Assuredly the savage peoples of the earth have
so studied the Shining Ones ; barbaric man carried the study
further, and added to the quaint star-lore of the mist-laden
past ; the old-time races of Accadia and Babylonia made further
advances, and so, down through the changing centuries, man's
knowledge of the heavens increased. The advance of knowledge
has been slow in this department of science ; it has been fouled
by superstition and savage cruelty, but has slowly cleansed itself
through the fleeting centuries.

Prior to discussing the heavenly bodies, it will be well to provide
the heavens for them to abide in, and see them distributed. Now,
in Maori myth there are twelve separate and distinct heavens,
termed nga rangi tuhaha (the bespaced heavens). This is the
Takitumu version of the East Coast tribes. Among some other
tribes a system of ten heavens was upheld, and White and Davis
mention still another of twenty heavens. The Takitumu teachings
comprise the most complete account of Maori lore yet collected,
and most of the data given in this paper have been culled from
them.

It is the lowest and nearest of the twelve heavens that is looked
upon as the Sky Parent, and is termed Ranginui, or Great Rangi.
It is upon the body of this Sky Parent that the heavenly bodies
move in their courses, as arranged by the gods of old. In
barbaric cosmology the firmament stands as an arch above the
earth ; so says Tylor. This is true of the Maori ; it is the hanging
sky of Maori myth through the sides of which the bold sea-
voyagers of old forced their way, and by which Whiro attempted
to reach the uppermost heaven in his search for the three baskets
of knowledge; where, also, Tawhaki of the flashing lightning
perished, to redden with his blood the blossoms of the rata and
pohutukawa. This quaint notion of the bounds of the hanging
sky is an old concept of the peoples of India.

The South Island natives, writes Mr. Beattie, say that when
their forefathers left the original home-land they thought the
sky came right down to the sea, but found there was room to get
through.

m

ASTRONOMICAL KNOWLEDGE OF THE MAORL 7

Watea is the personified form of space. Originally sky and
earth were close together, but when Watea appeared they were
separated. It was Watea who divided the waters that land might
appear.

In the Maori tongue the word ra denotes the sun, as it does,
with some dialectic changes, throughout Polynesia, and as it did
in Babylonia and Egypt. Komaru and mamaru also denote the
sun, but are seldom heard. These three names are also applied
to a canoe-sail, though one fails to see any connection between
the two.

The moon is called marama, and stars are whetu; a planet is
whetu ao. The word wheturangi means " appearing above the
horizon," and, curiously enough, its use is not confined to the
stars. The expressions whanau riki (little offspring) and whanau
punga are sometimes applied to the stars by experts, but they
are not common expressions.

Origin of the Heavenly Bodies.

The mythopoetical Maori, when explaining the origin of the
heavenly bodies, put his ideas on the subject into the form of an
allegory. He derived them from certain mythical beings, many of
whom appear to be personifications of some form of light. Thus
the Awa folk of the Bay of Plenty explain that Tangotango and
Wainui, two of the offspring of the Sky Parent and the Earth
Mother, produced the sun, moon, and stars. Wainui is the
personified form of the ocean. This myth is given in the form
of a genealogical table : —

Rangi = Papa

I I I

Tane Tangotango = Wainui

Te Ra Te Marama Nga Whetu Hinatore

(the sun), (the moon), (the stars), (phosphorescence).

Raumati
(summer).

This Tangotango is said to have been the origin of day and night,
the alternation of light and darkness. Among some tribes he is
termed Tongatonga, and another of his names was Turangi. Some
East Coast authorities say that Turangi mated with Moe-ahuru,
and that they produced Tama-nui-te-ra and the Marama-i-whanake.
The former is the personified form of the sun, and the latter a
honorific name for the moon. After these they produced the
stars, who are spoken of as the younger members of the family.
Another version makes Rona (the woman in the moon) a member
of this family. Turangi and his wife Moe-ahuru are said to have
dwelt on Maunga-nui, their abode being known as Mairehau,
while that of the sun on the same mountain was called Maire-
kura, an exceedingly tapu place. Rona dwelt with her parents in
Mairehau, as also did the moon. They were ever on the move
and kept roaming about, their plaza being known as Te One i
Oroku (The Strand at Oroku). Here the Children of Light (sun,

8

DOMINION MUSEUM MONOGRAPH NO. 3.

moon, stars) and Rona were found by Tongatonga and Te Here-
maro, who placed them under shelter. The saying of te pukai
mata kirikiri a Turangi (the small-eyed assembly of Turangi) is
applied to the Shining Ones.

The female being, Moe-te ahuru, mother of the Whanau
Marama, also appears as Hine-te-ahuru. Thus we have, in one
version —

Rangi-nui (Sky Parent)
Whiro (personifies darkness and evil)
Tongatonga = Hine-te-ahuru
The heavenly bodies.

In this version the male parent of the heavenly bodies appears
as the offspring of Darkness, and Te Ikaroa (The Milky Way) is
not included among the Star Children, but is said to have besn a
younger brother of Whiro, and that is why the Galaxy was placed
in charge of the stars. One version seems to show that Te Ikaroa
and Te Ikanui were the parents of the stars, but does not explain
who or what Te Ikanui was.

Another version endows Uru-te-ngangana with two wives,
Hine-te-ahuru and Hine-turama, the former being the mother
of the sun and moon, and the latter the origin of stars. This
Uru-te-ngangana (Uru the Red, or Gleaming One) was one of the
offspring of the primal parents Heaven and Earth, and seems
to personify some form of light. Hine-turama may be rendered
as the " Light-giving Maid."

Rangi = Papa
Hine-te-ahuru = Uru-te-ngangana = Hine-turama

Te Ra-kura

(the red sun).

Te Marama-i-whanake
(the waxing moon).

Nga Whetu

(the stars).

These are honorific names for the sun and moon.

Nepia Pohuhu, a Wairarapa adept, who gave the above
version, stated that Matariki (the Pleiades) was a young brother
of Tongatonga, and that Matariki was conveyed to the Paeroa o
Whanui (another name for the Milky Way) to take care of the
whanau punga (stars), lest they be jostled by their elders and so
caused to fall. This peculiar name for the Milky Way is not clear.
Whanui is the star Vega, and paeroa means " a range " ; but
why should the Galaxy be termed " the Range of Vega " ?

Here we may refer to an explanation made by the learned
man Te Matorohanga, who said that Turangi was an ordinary
or unimportant name of Uru-te-ngangana, and that Moe-ahuru
and Te Ahuru are names applied to the one being. This name
Turangi might be rendered as meaning " sky standing," or
" placed in the sky," or " set in the sky." There are two statements
in John White's works to the effect that Turangi was the owner
or caretaker of the moon, or that it originated with him. They are
as follows : " Na Turangi te marama," and "la Turangi te
marama, i a Tunuku te ra." We now see that Uru-te-ngangana,

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 9

Turangi, Tangotango, and Tongatonga are all names for one
being, evidently a personification, and that he mated with Moe-
ahuru, or Hine-te-Ahuru, to produce the heavenly bodies. The
peculiar names of the " mother of stars," or mother of the Whanau
Marama, denote " sheltered sleep " or " comfort, as of a haven,"
and the " Shelter Maid " or " Haven Maid." The calm haven in
which reposes the unborn child is termed the ahuru mowai, and
it bears that meaning. Thus Uru the Gleaming One, the Sky
Stander, looks very much like the personified form of one of the
heavenly bodies. As Tangotango he changes day into night and
night into day. He was the first -bom of the godlike offspring
of the Sky Father and Earth Mother. He first abode with
Whiro (Darkness), then joined Tane (Light) ; his offspring are the
Whanau Marama, the Children of Light. As his name may be
rendered as " the gleaming west," it might be thought that he
represents the setting sun, were not other evidence against it.
In a list of star-names given by Hamiora Pio, of Te Teko,
Tangotango is mentioned. Elsewhere he remarks, " Tangotango is
the object seen stretched across the heavens at night, surrounded
by his star children." This looks like the Milky Way, the posi-
tion of which was the sign of approaching dawn to the Maori ; and
Tangotango is said to turn night into day. In Babylonia Uruk
was the moon, and was deemed of greater importance than the
sun, and existed before the latter.

An uncorroborated version from a Takitumu source makes one
Ahu-matonga the progenitor of the heavenly bodies. He is said
to have been the child of Roiho, who was one of the offspring
of the primal parents. It was Roiho who gave warning of the
coming of Light, in these words : " Light is coming in the form
of Tama-nui-te-ra (sun) and the Marama-taiahoaho." This last
name denotes the full moon.

In his Maori Religion and Mythology Shortland gives an old
myth that makes Kohu (mist) take Te Ikaroa (Milky Way) and
produce the stars.

Another singular concept is the following : —

Raro =- Raumati

I i I •

Puanga Takurua Matariki

(Rigel). (Sirius). (Pleiades).

Here Raro, who seems to personify the underworld, or the earth,
takes Summer to wife, and begets Rigel, Sirius, and the Pleiades.
This does not bear the aspect of what we may term the higher
Maori teaching, but looks like one of the many popular unorthodox
myths so common among the natives.

A collective name for the heavenly bodies is Te Ana Whatu
a Te Ahuru, apparently denoting the " eye-like company of Te
Ahuru," for they appear like a number of eyes in the heavens,
and stars are said, in popular myth, to consist of eyes only — they
have no bodies. Te Ahuru is the Hine-te-Ahuru already referred
to, the Star Mother. The term whanau atua, or " supernatural
family or offspring," is also appHed to the heavenly bodies.

10 DOMINION MUSEUM MONOGRAPH NO. 3.

Te Ikaroa (Milky Way) and Tama-rereti were both placed in
charge of the ra ririki (little suns = stars), or whanau riki, as they
were also called. Even so, some wilful younger members of the
family sometimes stray away among their elders, and are struck
by them and so fall. These stricken ones are termed mata-kokiri,
" the Darting Ones " (meteors).

Dr. Shortland, in his Maori Religion and Mythology, has yet
another version of the origin of the heavenly luminaries. Rangi
took one Hine-ahupapa to wife, her offspring being Tunuku,
Turangi, Tama-i-Koropau, and Haronga. Haronga took Tango-
tango, their offspring being the sun and moon. Kohu (mist)
and the Milky Way produced the stars.

A version recorded by Taylor puts it that Rangi (the sky)
took to wife the Glowing Dawn, and begat the moon. Again he
took to wife Rays, or Radiance, and begat the sun, and so light
came into the world.

In yet another Takitumu version Uru-te-ngangana takes one
Iriiri-pua to wife, and their offspring are Te Au-matangi, Tonga-
tonga, and Tama-rereti. The last-named we shall hear more of
anon, but Te Au-matangi is not explained. The name probably
represents a personification. Tongatonga was also known as
Rama-whiti-tua, which name conveys the sense of light radiating
to a distance. One version makes her the daughter of Whiro,
who represents darkness. We are told that Uru sojourned a while
with Whiro, and then joined Tane, who represents light. A change
of sex is noted in different versions of this myth, as in the case
of Tangotango or Tongatonga.

In Tahitian myth Atea (space) was taken to wife by one Rua-
tupua-nui, and produced the sun, moon, stars, and comets.

The Distribution and Fixing of the Heavenly Bodies.

It was Tane who was responsible for the distribution of the
Whanau Marama, the Shining Ones. He it was who caused them
to be adjusted on the body of the Sky Father, there to illuminate
heaven and earth. Tane brought hght into the world. In the
Bay of Plenty version of the myth Tane is said to have visited
Tangotango to remark, " How brightly gleam the Children of
Light ! " And Tangotango asked, " For what purpose do you
require them ? " Tane replied, " To relieve our darkness, that
light may shine across the breast of our Mother." Even so Hina-
tore (phosphorescent light) was given to him and placed on the
breast of Rangi (the sky). Feeble indeed was the light emitted by
Hinatore, and darkness held fast. Tane procured the stars, and
now dim light was seen. He next brought the moon, and light
became stronger. Then Tane placed the sun on high, and bright
light entered the world. Thus the Ao marama, the realm of hght,
this light-possessing world, came into being.

In the Takitumu version of the myth Tane is said to have
sent Kewa, one of the offspring of Rangi and Papa, the Sky
Father and Earth Mother, to far Maunga-nui to obtain the child-
ren of Te Ahuru, that they might be taken to dwell with their
grandparent Rangi. Kewa applied to Tangotango and the other
guardians of the whanau atua, or supernatural offspring — so called

ASTRONOMICAL KNOWLEDGE OF THE MAORI. II

because their mother was a supernormal being. So were the
Shining Ones taken to adorn the breast of Rangi ; hence we see
sun and moon, with their young relatives, moving across the
front of Rangi, the Sky Parent.

The Whanau Marama were placed in baskets to be so trans-
ferred. The basket in which the sun was placed was named
Rauru-rangi, that of the moon was Te Kauhanga, while that of
the stars was Te Ikaroa (the Milky Way). Atutahi (Canopus)
was not put in the basket, but hung or attached outside it ;
hence it still remains outside the Milky Way.

Another version shows that the heavenly bodies were put on
Uruao, the Canoe of Tama-rereti, for conveyance and distribution
— possibly the baskets containing them were so carried. That
canoe is now seen gleaming in the heavens ; it is Te Waka o
Tama-rereti (the Canoe of Tama-rereti), called by the white man
the "Tail of the Scorpion." One Tupai, another member of the
heavenly offspring, recited a long karakia (invocation, charm, &c.)
over the canoe "Uruao." This archaic formula is of great length
and considerable interest, inasmuch as it makes appeals to lo, the
Supreme Being of the Maori pantheon. As, however, it refers
largely to canoes it is not considered worth while to insert it here.

The Ika-o-te-rangi (another name for the Milky Way) was
placed in the middle of the little suns (stars) in order that he
might protect and cherish them. Tama-rereti and his assembly
were placed as guardians of the canoe " Uruao." The sun was
placed on the breast of Rangi (sky), the moon on his stomach,
while the little suns (stars) were arranged all over his body, head,
and limbs. Then Tane and his brethren looked, and behold !
their parent was now of a fine appearance ; his face was illumi-
nated, his body bathed in light, while his grandchildren ever
roamed across his body.

Then Rangi said to the Milky Way, " Let our ' little sun '
offspring cling to you for shelter, that you may ever act as a sign
of approaching day, and so that our grandchildren may steadily
pursue their courses." And now was light widely diffused and
illuminating the body of the Earth Mother.

An important task was the laying-down of the courses for all
the heavenly bodies, and Te Ikaroa (Milky Way), Rongomai-
tahanui, and Rongomai-taharangi were appointed to perform this
task. These were the three poutiriao, or guardians of the seasons,
who kept the " seasons in their places, and so prevented winter
intruding on the domain of summer. These were the beings who
laid down the ara matua (the main road) and its branches, so
that the Children of Light (the heavenly bodies) might move on
their courses without interfering with each other. Presumably
this ara matua is the zodiac, which has divisions by which some
of the luminaries move on their courses. It is Te Ikaroa who
guards the ara matua and the stars, and when so appointed he
received his fuller name of Te Ika-roa-o-te-rangi. There are many
names for the Galaxy. Rongomai-taharangi was placed to the
right of the Milky Way that he might take care of the Ra-kura,
or red sun, while Rongomai-tahanui was located on the left side
to guard Autahi (Canopus) and the younger ones. One authority

12 DOMINION MUSEUM MONOGRAPH NO. 3.

has stated that these two Kongo personify space ; if so, tlie spaces
are probably those on either side of the Milky Way.

It was now found that the heat of the sun was unbearable.
The body of the Earth Mother dried up and became dust ; the
eye of man could see naught. For at that period the bod}' of
Papa, the Earth Mother, was without covering. So now Tane
said to Te Ikaroa (Milky Way), " Space out the courses of the
little suns and the moon that we may obtain sleep. Move the
sun forward, there to traverse his course, while you and the
younger ones follow behind ; he will conduct you on your various
ways." This was done, and so night and day alternated ; the
day was apportioned to the ruddy sun, while the night was
awarded to the Milky Way, the moon, and his younger relatives.

But the heat of the red sun was still intolerable, and all the
offspring of the Earth Mother wailed aloud. Rangi was afflicted
sorely by the great heat, and moaned in anguish ; his head was
scorched by the fierce rays of the sun._ Roiho called aloud to
Tane, " We and our parent are sore oppressed ; our grandchild
(the sun) is burning us by means of Matiti-taka (?) and Matiti-
tiramarama." These latter are personified forms of summer.

So the sun was removed to the back of Rangi, and all things
were content. Thus the sun moves over the body of Rangi ;
when it moves to the lower part of his body it is winter ; when
it moves up to the head of Rangi summer is with us.

In this version of the myth Te Ikaroa, the Milky Way, is not
included among the stars, as to its origin, but is said to be one
of the offspring of Sky and Earth. In the original the word pito
is used in a curious sense, as though it denoted the ecliptic. It
is the navel (pito) of the Sky Parent. Mr. Percy Smith has drawn
attention to the Hawaiian expression, " the Pito of Watea." In
Hawaiian myth Watea takes the place of Rangi of the Maori.
Hawaiian scholars translate the above expression as " the equator,'
but clearly it applies to the ecliptic, the sun's course across the
body of the sky. In our Maori version it is " the Pito of Rangi."

The three poutiriao, or guardian beings, appointed by lo, the
Supreme Being, to watch over and control the sky realm — that is,
the lowermost of the heavens, where the heavenly bodies are —
were Uru-te-ngangana, Roiho, and Roake.

The Sun.
We have already mentioned several names for the sun, and
there are here a few more to record. It was sometimes alluded
to as the ra tuoi, the meaning of which is obscure, the ordinary
meaning of tuoi being " thin " or " lean." Ra kura (the red sun)
is a descriptive name. It has also been shown, in another paper,
that Tane is a personified form of the sun, the evidence of which
has been gathered from Poljmesia, as well as from local sources.
The sky was called " the house of Tane." The personal name of
the sun, Tama-nui-te-ra, was a common usage in former days, and
is still in use, but the Maori has forgotten the signification of Tane.
Kau was a name for the sun in Egypt ; among the Maori the word
was used in a curious way connected with the movements of the
heavenly bodies. Ra, the old Egyptian name for the sun, was also

ASTRONOMICAL KNOWLEDGE OF THE MAORI. I3

its ordinary appellation in Maoriland. In that old land the sun
was the principal deity, and had many manifestations. Thus the
setting sun was known as Ra-tum, and by a singular coincidence
the expression ra tumu means " the setting sun " in eastern
PoljTiesia.

Tama-nui-te-ra is, as shown, the personified form of the sun.
When the vessel " Takitumu " made her voyage from Tahiti to
New Zealand the sailing-instructions were as follows : " Keep the
bow of the vessel carefully on Venus during the night, and during
daylight follow behind Tama-nui-te-ra " (" Kia pai te takoto o te
ihu 0 te waka i runga i a Kopu i te po ; i te awatea ka what i muri
i a Tama-nui-te-ra").

The following is another old usage, as employed to denote the
time of day : " Kaore ano i poutu a Tama-nui-te-ra " (" The sun
had not yet reached the meridian "). Poutumaro is another term
applied to the sun when on the meridian. Another form is, " Kia
moiri a Tama-nui-te-ra ka whakatika ai " {" When the sun is well
up we will start ").

This name of Tama-nui-te-ra was also known at the Chatham
Isles. See Journal of the Polynesian Society, vol. 6, page 166, where
he is mentioned in a charm employed to restore animation to
persons afflicted by faintness, &c.

Another name for the sun is Tama-uawhiti. In one old myth
the name of Hiringa is applied to the sun in connection with the
singular belief that the sun represents knowledge— the higher kinds
of knowledge. This name is evidently an abbreviated form of that
of Tane-i-te-hiringa, who is the personified form of such know-
ledge. This is a very curious connection, but we must bear in
mind that it was Tane, the personified form of the sun, who
ascended to the uppermost of the twelve heavens in order to
obtain from the Supreme Being the three tapu baskets of occult
knowledge. With these may be compared the three sacred books
of the Hindus, which are called the " three baskets of knowledge."

We now come to another singular name connected with the
sun — that of Te-Manu-i-te-ra. This may be rendered as " The
Bird from [or at] the sun." Stowell identifies this as a name
for a comet. White gives the following as an old saying : Hoatu ;
tenei ano to taua tipuna, a Te Manu-i-te-ra, e tu iho nei " (" Proceed ;
here indeed is our ancestor, the Manu-i-te-ra, standing above ").
The application is not explained. The Rev. R. Taylor states
that this Manu-i-te-ra lived on the mountain of Hikurangi, which
death could not reach. This was probably a Mount Hikurangi
of the original home-land of the race, or possibly a mythical place.
A curious myth concerning this being and Tawhaki, who is con-
nected with lightning, is recorded at page 22 of Mr. Percy Smith's
Peopling of the North*

A curious form of utterance is " Korikori taua ; ka taka tauira "
— a remark that would be uttered by the leading man of a
travelling party as a signal to the party to be moving on, as after
a rest by the way. It may be rendered as " Let us be moving ;
the sun is declining." This use of the word tauira is interesting.

* See further notes under " Comets."

14 DOMINION MUSEUM MONOGRAPH NO. 3.

Another old saying is, " Ka to he ra, ka rere he ra " (" As one sun
sets another sun rises "). This refers to the sun and moon, both
light-givers ; when one sets the other rises.

The winter solstice, termed the takanga 0 te ra, or changing of
the sun, occurs in the maruaroa season of winter, the midsummer
season being known as the maruaroa of the orongonui, the latter
being a general term for summer. The term hikumutu seems to
be a specific term for the winter solstice ; the foregoing term is
a general one, applicable also to the summer solstice.

Some quaint remarks are made by natives concerning the sun.
Hamiora Pio once spoke as follows to the writer : " Friend !
let me tell of the offspring of Tangaroa-akiukiu, whose two
daughters were Hine-raumati (the Summer Maid— personified form
of summer) and Hine-takurua (the Winter Maid — -personification
of winter), both of whom were taken to wife by the sun : —

Tangaroa-akiukiu

Hine-raumati = Te Ra = Hine-takurua.

" Now, these women had different homes. Hine-takurua lived
with her elder Tangaroa (a sea being — origin and personified
form of fish). Her labours were connected with Tangaroa — that
is, with fish. Hine-raumati dwelt on land, where she cultivated
food products, and attended to the taking of game and forest
product. , all such things connected with Tane. The Sun spends
part of the year with the Winter Maid in the south, afar out on
the ocean. In the month of June occurs the ' changing of the Sun,'
and he slowly returns to Kis other wife, to the Summer Maid —
she who dwells on land, and whose other name is Aroaro-a-manu.
This period we call summer. And so acts the Sun in all years.
The child of the Summer Maid was Hikohiko " (c/ hiko = to shine).

These old folk have told me that at the time of the winter
solstice the wise men of yore would say, " The Sun is returning
to land to dwell with the Summer Maid."

Among the Moriori folk of the Chatham Isles the daughters
of the Sun are said to be Hine-ata (Dawn Maid), Hine-aotea (Day
Maid), and Hine-ahiahi (Evening Maid).

These Chatham Islands natives also state that one Rohe, sister
of the Sun, married Maui, and he changed faces with her, as she
was the more beautiful. Rohe descended to the underworld and
became its queen, as did the Dawn Maid of Maori myth. The
name is a curious one, and is known at the Cook Group.

The following fable was a well-known one among the natives
in former days : The offspring of Tongatonga were the Sun and
Moon, the Sun being the elder. The twain were constantly
bickering. Said the Sun to the Moon, " Let us pursue our courses
in daylight," but the Moon persisted that they should move by
night. So they could not agree on this subject ; one declined to
move by night, the other would not move by day. So they
became angry over this contention, and the Moon said to the
Sun, "Go on your way by day, that you may be assigned the
servile task of drying garments." And the Sun retorted by saying,
" Go you by night, that you may be terrified by food-ovens."

ASTRONOMICAL KNOWLEDGE OF THE MAORL 15

And SO it came about that each went his own way, and so
darkness was conquered. The Sun is the chief of these persons,
though darkness is still known in all parts of the world.

The curious myth attached to the solar phenomenon termed
kura hau awatea is one of some interest. This name is applied
to a form of solar halo, or perhaps a sun-dog of several colours,
and that was believed to betoken approaching bad weather. If
the different colours were bright and distinct, then the storm
was near at hand ; if these appeared dim, then the storm was
still distant. When a bright kura hau awatea was seen by sea-
farers, then was heard the cry of the expert kaumoana, " Runaia
te waka." This was a command to make all snug, to prepare
for a storm. If the planet Parearau was seen to have a misty
appearance, then the storm would pass by or be dissipated.

But we now come to the curious myth connected with this
halo. The Maori believed that certain men, those versed in
sacerdotal matters and possessed of sufficient mana, could cause
this phenomenon to appear at will, and that it was so employed
for the purpose of signalling to distant places. Thus in the
tradition of Whatonga's voyage we are told that on his return to
Tahiti Island he caused both this halo and the kura hau po, or
lunar halo, to appear round sun and moon. This was to serve
as a signal to his friends at the island of Rangiatea, to show them
that he had safely reached his home island.

But a much more marvellous exhibition of such power was
given by Tama-ahua when he sailed from Oakura, in Taranaki,
and returned to eastern Polynesia. On arriving at Tahiti he
caused the solar halo to appear in the heavens that his sisters in
Taranaki might know that he had safely reached his destination.
With this marvellous feat on record let wireless hold its peace.

The peculiar quivering appearance of heated air seen during
hot weather is known as the haka a Raumati (dancing of Summer),
and also as the haka a Tane-rore (dancing of Tane-rore). This
Tane was the child of Ra (the sun) and the Summer Maid. The
following words are connected with the haka of Raumati : —

Te atua kohikohiko ana mat

Te tupua i te taha o te rangi i au e

E rere mai, e te ra i te rangi rekoreko

Kau ana mai i te taupae

Ki te rangi e tu iho nei

Aue !

(The dread being flashing yonder, the demon at the side of the
heavens. Move hither, O sun in the gleaming heavens ; fare
on from horizon to the heavens above. Aue !)

Some say that this appearance betokens the dancing of
supernatural beings called Mangamangai-atua, who dwell in
space. And ever as they dance they sing —

Tirohia atu te rangi ka kapo mai

Ka kohikohiko, e ka kapokapo

Ka kapo, ka kapo

Ka hiko mai i te pae ki te rangi

Aue !
(Observe the flashing in the heavens — the flashing, the
gleaming — flashing, ever flashing, gleaming from horizon to
the heavens. Aue !)

l6 DOMINION MUSEUM MONOGRAPH NO. 3.

Another personified form of heat -shimmer is one Parearohi.
The word arohirohi signifies " shimmering heat," and Pare is a
common name for women, used as a form of prefix, as in Pare-
kawa, Paretipua, &c. A native account says : In the fourth
month (of the Maori year) this woman, Parearohi, who is a
supernatural being, appears dancing about the margins of forests.
Such is the first sign of summer, and when you see that strange
sight you know that it is Parearohi dancing as summer approaches.
Her husband is Rehua (the star Antares), he whose enervating
influence is felt by man and plants. This personification is
sometimes called Arohirohi.

An eclipse of the sun was caused by its being attacked and
devoured by demons, from which attacks, however, it invariably
recovers. A solar eclipse is termed ra kutia.

The following charm was repeated in order to cause the sun
to shine : —

Upoko, upoko, whiti te ra

Tenei to wahine te aitia nei

E te ngarara nui, e te ngarara roa,

Upoko, upoko, whiti te ra.

And here is another, to cause the sun to move slowly across
the heavens — a charm much used by travellers : —

Hai kona ra koe, e te ra, tu mai ai
Tukua atu au kia rare haere
Tu ki Tupua, tu ki Tawhito.

(Stand there, O sun, and allow me to swiftly travel. Stand
at Tupua, stand at Tawhito.)

These names probably represent Tupua-o-te-rangi and Tawhito-
o-te-rangi, two mountains of the original home-land.

A considerable amount of respect was paid to the sun in
Maori ritual performances, during which officiating priests always
faced the east. Again, on the opening of the exceedingly tapu
school of learning, the ceremonial opening of the house was
commenced as the first rays of the rising sun reached the house.
AU higher classes of knowledge are connected with the sun ;
they emanated from Tane. The cultus of Tane represents the
Maori form of sun-worship. It is marked by deference to
Tane as representing the fertiHzing - qualities of the sun, and
by placatory gifts made to him. Thus all ritual formulae and
offerings are made to the personified form of the sun. The
remarks of early writers, such as Savage and Cruise, as to direct
public worship of sun and moon by the Maori at ordinary times
may be dismissed as fables.

Any falsification of important traditional lore was looked
upon as an insult to Tane, the origin of all knowledge and its
tutelary being.

In his reminiscences George Clarke tells us that in one of his
school-books occurred the statement — " It is wicked to look at
the sun, and to point at it with the finger." So that we ourselves
are not far removed from the age of puerile superstitions.

In vol. 6 of the Polynesian Journal Shand gives a form
of Moriori ritual recited over a dying person, and called hiri.
The person reciting it pointed to the sun as he did so, and

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 17

directed the spirit of the dying person to go to it. At page 165
of the work mentioned are some interesting remarks concerning
an apparently decadent belief in a celestial spirit-world.

In his Myths and Songs the Rev. W. W. Gill tells us that Ra
was the tutelary god of Porapora Island, but there is little on
record to show that any reverence was paid directly to the sun
in Polynesia. The same writer gives us the Cook Islands version
of the ara whanui a Tane myth. This is the golden path of
the setting sun, by which the spirits of the dead pass over the
ocean to the far-off home-land of the race, thence to the spirit-
world. He describes the assembling of the spirit band on the
shore of their island home, and then — " The sun now sinks in
the ocean, leaving a golden track ; the entire band of ghosts
takes a last farewell, and, following their earthly leader, flit
over the ocean in the train of the sun-god Ra, but not, like
him, destined to reappear on the morrow."

Lubbock tells us that sun-worship is almost unknown in
Polynesia. Like other anthropological writers, and even collectors,
he did not recognize the personified forms of that orb.

The Moon.

As in the case of the sun, so in that of the moon, we find
that the Maori has indulged his genius for personification. That
of the moon, however, does not occupy the important position
that Tane does. The personified form of the moon is Hina, and
this name does not appear in Maori ritual as does that of Tane,
nor does there appear to be any cult of Hina. But there is
another name to consider, that of Hine-te-iwaiwa — one that
appears frequently in Maori myth. She is said to have flourished
in the days of the gods, and to have been a kind of patroness
of the female sex and of all labours peculiar to women, such
as weaving. Female children were dedicated to her, and, most
significant of all, she presided over childbirth. As to whether
the latter part of her name has any bearing on this latter fact
I cannot say, but it is extremely suggestive, the word iwa
meaning " nine." Another peculiar and suggestive item is that
in Maori myth the first tiki (heitiki) ever made was made for
Hine-te-iwaiwa by her father. When we remember that that
grotesque image was worn because of its supposed fructifying
influence, and the curious connection between the moon and
women in native belief, then we begin to suspect that Hine-te-
iwaiwa is but another name for Hina — that she personifies the
moon. Mr. Tregear seems to identify Hine-te-iwaiwa with Hine-
nui-te-po in his Maori Dictionary (page 72) ; but at page 71 he
gives Hine-i-te-iwaiwa, obviously the same name, as another
name for Hina, the personified form of the moon. He also gives
hina-iwaiwa as meaning " a gUmmering moon " ; and, under
" Hina," he says that Hina was also known as Hina-te-iwaiwa,
Hine-te-iwaiwa, and Hina-te-otaota. The evidence of White and
Wohlers also goes to show that Hina, Hina-uri, and Hine-te-iwaiwa
are one and the same being, and that she undoubtedly personifies
the moon. The Maori called her Hina-keha (Pale Hina) and
Hina-uri (Dark Hina), the latter name apparently applying to her
I, Inset — Astro.

l8 DOMINION MUSEUM MONOGRAPH NO. 3.

during the hina-pouri, or dark nights of the moon. Hina is said
to have been the sister of Maui, who also personifies Hght —
apparently day or possibly the sun. Tregear refers to a South
Island version that makes Hina the mother of Maui, which he
says is evidently a mistake ; but many different versions occur
throughout Polynesia. Hina is known far and wide over Poly-
nesia as the moon, the woman in the moon, &c.

Fomander remarks that " I have found no trace in Polynesian
folk-lore that the moon was ever regarded as an object of
adoration, nor, though the planetary stars were well known and
named, that these latter ever received reUgious consideration."
These remarks cannot be applied to our Maori folk of New
Zealand, for here the cult of Hine-te-iwaiwa, who was closely
connected with women and invoked on their behalf, was essen-
tially a lunar one. It will also be shown that similar beliefs
and ritual pertained to the stars and planets, though Pomander's
use of the word " adoration " is scarcely "correct in regard to the
attitude of barbaric peoples towards their atua, or any invoked
being. Many writers do not recognize natural phenomena in the
guise of their personified forms, as in the case of Tane, and
hence such erroneous remarks as the above are recorded.

The ordinary name of the moon in vernacular speech is
marama, but it is also called ahoroa, mahina, and ataraii, though
the last three are little used. Marama hua denotes the full
moon, while marama-i-whanake is a kind of honorific name for
the moon, evidently for the waxing moon. The terms marama
roti, marama titaha, and marama whiro are also applied to the
moon, the last two evidently applying to certain phases. The
term atarau denotes that though the moon is invisible, yet a
faint light, its ata, is visible. The word tohi is applied to the
waning of the moon — Kua tohi te marama ; and riwha and toriwha
to its crescent form — Kua toriwha te marama. Roku and roroku
also mean " to wane," and rotu seems to be used sometimes in
the same sense. Marama taiahoaho denotes the full moon.

Those who look for comparisons can trace the name of Hina
and Sina, as a moon-name, far across the Pacific ; and even in
far-off Babylonia Sin was the moon. Fenton states that the
moon was called Rono in Assyria, and that Tu represented the
setting sun and death in the same region ; both these names
being well known in Maori myth.

There is much to be said concerning Hina. She is mentioned
as the sister of Maui [? day, or daylight]. At Hawaii she is the
mother of Maui ; at Ngapuka, Paumotu Group, she is the wife of
Maui.

The South Island (N.Z.) traditions collected by Wohlers show
Hina as the daughter of Mahuika, who is the personified form of
lire, and as mother of Maui : —

Mahuika

I
Hina = Te Raka (Taranga)

Maui.

These personified forms of light have a habit ot sticking together.

ASTRONOMICAL KNOWLEDGE OF THE MAORI. I9

A line of descent to Tawhaki, given in Mr. Smith's Peopling
of the North, commences as follows : —

Hina-i-te-po

Hina-i-te-kukuti

I
Hina-mataeo

I
Te Manu-i-te-ra

Tiki.

The first three of these names seem to denote phases of the
moon, and all names given are those of mythical beings or
personifications.

The singular myth concerning Hina and her adventure with
Tuna (the eel) is, in its inner meaning, a version of the Eve and
serpent myth ; hence the peculiar terms employed to denote
an eel's tail — hiku rekareka and tara puremu.

At Mangaia Ina (Hina) is the wife of Marama (the moon).
Here there were four sisters named Ina, and Tane (the personified
form of the sun) married the one named " Ina who rivals the
Dawn," a being of surpassing beauty. Another of these Ina
was taken to wife by Tangaroa. Possibly these four sisters
personify different phases of the moon. Ina crosses the ocean
to the setting sun.

At Samoa Sina is the mother of Rongo, who, in Hawaiian
myth, dwells upon the waters. There are several things that
connect Rongo with the moon in Polynesian myths.

At Tahiti Hina is the wife of Tiki. She it was who saved the
life of the moon. She entered the moon, and watches over the
earth. She is Great Hina the Watcher.

A Hawaiian myth makes Hina the wife of Matariki (the
Pleiades). She afterwards dwelt in the moon, where her name was
Lono-moku (Maori, Rongo-motu : cj. Rongo = ante ; also Rono of
Babylonia).

In the Paumotu Group Hina is the "daughter of Rona, who is
a noted cannibal.

Hina io said to go on a long sea voyage, because she disappears
into the sea and is lost to view for several nights, and it is during
this darkened stage that her name is Hina-uri.

We now see that Hina was called Rono (Lono) at Hawaii. At
the same place Rongo is a dweller on the waters. At Samoa
Rongo is the son of Hina and Tangaroa. Thus Rono, or Rongo,
is coming very close to the moon.

In Maori mythology our " man in the moon " is resolved into
the woman in the moon, her name being Rona. The common
view of an eclipse of the moon is that Rona, a malignant being,
is attacking and destroying it. When the moon does not appear
the twain are battling with each other, and so cannot be seen.
After the combat the moon bathes in the waiora a Tane, and so
returns to us again young and beautiful. Another version credits
Maui with the part of moon-darkener.

Rona is said to attack the moon because she destroys the food
products of the earth. But this popular tale was not admitted
I* Inset.

20

DOMINION MUSEUM MONOGRAPH NO. 3.

as genuine by men well versed in ancient lore ; it was but a
popular fireside story, or korero purakau. One version makes
Rona a sister of the sun and moon, the youngest of the trio.
She dwelt with them in Mairehau, on Maunga-nui.

Rona, in the popular tale, was originally a woman of this
world, but for having insulted the moon she was punished by
being snatched up by it. She was going to a spring for water
one night with her gourd water-vessels when the moon became
obscured, which caused her to apply a most offensive epithet
to it. She was at once taken away by the moon, and she is still
seen in it with her ruruni taha, or bundle of gourd-vessels.

One version makes Rona a daughter of Tangaroa, the mythical
origin or parent of all fish. The superior, or sacerdotal, version,
as it may be termed^ is that Rona is the guide and controller
of the moon. Her full name is Rona-whakamau-tai, or Rona
the Tide-controller : thus we see that the Maori recognized the
connection between the moon and tides. Tangaroa is one of the
guardians and directors of the ocean, and his full name is Tanga-
roa the Tide-controller. The popular story of the cause of tides
is the puerile fable concerning the sea-monster called Te Parata,
whose breathing through his open mouth causes ebb and flood
tides. It was Tane-matua (Tane the Parent, the Begetter) who
said, " Let the waxing moon control the ebb and flow of the
Ocean Maid." Then stars were arranged so as to serve as
companions for the waxing moon and to control the expanse
of Hine-moana.

In vol. 27 of the Journal oj the Polynesian Society Mr.
Beattie gives a South Island version of the popular account of
Rona, in which she is transformed into a man. Being pursued
by his wrathful wife, he deserted the earth and sought refuge
in the moon, and has been afraid to come down again. Truly
he claims our sympathy !

" The moon," quoth Hamiora Pio, of Te Teko, " never dies
as man dies. The men of yore said that it passes below the earth,
hence it was said that the moon died. It was Hau-ki-waho who
declared that at certain times the moon approaches its elder
brother, the sun, and the two move together for a period. The
moon belittles itself in the presence of its more important elder ;
its importance (brightness) is lost in the superior magnificence
of the sun. After a time the moon leaves the sun behind ; then
it is said by men, ' The moon is again seen.' There is much of
affection between the twain as they traverse the course together.
The sun embraces its younger relative, and so they tangi together
as they move. This is ever seen ; in all years their actions never
vary. After a space the sun says to the moon, ' Now return
to your own place and that of our younger relatives. Let us
ever cherish them. Pursue your course, as arranged by our
elders. Go forth in the time of Whitiwhiti-ora, as I will in that
of Kutao, In days that lie before you wifl return to me.' Now,
such was the origin of family love as seen in this world. The
sun, moon, and stars — all the Whanau Marama, even to Hinatore
(phosphorescent light), these folk ever agree. They never quarrel ;
there is no evil among them ; their great aim is mutual affection.

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 21

Evil exists among the people of this world, but never with the
Children of Light. Death and decay assail man ; even trees
perish in time. The Whanau Marama alone are the deathless
ones ; they live for ever."

The recovery of the moon from its periodical weakness is a
subject for mj^th-making among all native races. The popular
Maori myth concerning this phenomenon is that the stricken
moon hies to the waiora a Tane, or life-giving waters of Tane, as
the expression is usually rendered. She bathes in that fountain
of youth, and returns to earth again young and beautiful. This
quaint fancy is known as far away as the Hawaiian Isles, where
the clearest proof exists that Tane is the personified form of the
sun. Examination shows that this allegorical concept is based
on scientific fact in this wise : Tane, under his name of Tane-
te-waiora, is the personified form of sunlight, and the waiora a
Tane is merely an esoteric and emblematical term for sunlight.
The moon bathes in that sunlight and so renews her life, or is
again seen by man. The Ngati-Hau folk, of Whanganui, say that
Tane is called Tane-te-waiora because he is the cause of the life
of the moon being preserved. The word waiora carries the sense
of health, welfare, soundness. In eastern Polynesia the words
vai and vaiora mean " to be, to exist." Warmth, sayeth the
Maori, is necessary to all forms of life, and the warmth emitted
by Tane the Fertilizer is the waiora or welfare of all things.

Said an old Tuhoe native to the writer, " The moon is the
real (or permanent) husband of all women. According to the
wisdom of our ancestors, the mating of man with woman is a
matter of secondary importance ; the moon is the true husband."
This confusion of sex in regard to the moon is peculiar. Hina
and Hine-te-iwaiwa are female personifications of the moon, yet
the moon under its common name and that of Kongo is spoken
of as a male. Can there be a mixture of myths to account for
this confusion ? Again, Polack mentions the case of a childless
woman who desired to become fruitful, hence a priestly adept
invoked the assistance of the moon on her behalf. He told her
that the moon would assuredly relieve her desire if she would
only give him (the aforesaid priest) a basket of food each day — ■
such food, of course, being used as an offering to the moon ! In
days of old, when the moon appeared, women would cry, " The
husband of all women in the world has appeared." Again, it was
believed that the moon had considerable influence on the birth
of a child. The influence and effect differed according to the
stage of the moon's development.

It was an old custom for women to greet the new moon when
first seen with singing and weeping, lamenting those who had died
since the previous new moon. Agriculturists planted their products
at the full of the moon, which was supposed to have an excellent
effect on the crop.

Taylor teUs us in Te Ika a Maui that when the new moon
appeared women assembled and bewailed those who had died
since the last one, uttering the following lament : "Alas ! O
moon ! Thou has returned to hfe, but our departed beloved ones
have not. Thou hast bathed in the waiora a Tane, and had thy

22 DOMINION MUSEUM MONOGRAPH NO. 3.

life renewed, but there is no such fount to restore life to our
departed ones. Alas ! "

A curious Fijian mode of greeting the new moon is explained
at page 284 of St. Johnston's Camping Among Cannibals. At
Samoa people assembled and cried to the new moon, " O child of
the moon, keep away disease and death ! " Also they made offerings
of food to it, and held a feast. At the Kingsmill Group festivities
take place at the full moon.

Taylor tells us of the Maori reciting charms or invocations
to the moon, and also at the commencement of the year. The
new moon is sometimes called kohiti ; but kohiti and kowhiti
primarily mean the appearing of the new moon. A passage in
Fenton reads, " Fifteen days after the appearance of the moon
it reaches the turu stage. Fifteen days after the turu stage it
becomes mutuwhenua — that is, the moon is overcome by the sun,
which carries it off into darkness. When abandoned by the sun
it appears again."

If the hollow side of the crescent moon is uppermost bad weather
is at hand. If the crescent shows a more upright position it is a
sign of good weather. If a star be seen near the moon on the
riwha (concave) side it is a sign of fighting in the near future.

One Hine-korako is the personified form of some lunar
phenomenon, apparently a bow or halo. She was one of the
guides by which the vessel " Takitumu " was steered during her
voyage from Tahiti to New Zealand. She is said to have been a
kind of tutelary being in connection with childbirth.

And so, having seen the origin of the moon, its functions and
personified forms, we will leave her at peace in the hanging sky.
When, as Hina-keha (Pale Hina), she calls the husbandman and
banishes the fisherman, watches over the mother and warns the
warrior, she is closely concerned with human affairs. And then,
as Hina-uri, she passes out upon the great ocean and swims to a
far land, where Darkened Hina bathes in the life-giving waters
that some say are represented by the Milky Way, and so returns
to us as Pale Hina, the Moon Maiden. We leave her to the
guidance of Rona, and the care of Te Ahurangi and Te Rangi-
taupiri, guardians appointed to care for her in the days when the
world was young.

The Stars.

We now come to the younger members of the Whanau
Marama, the " little suns " of Maori lore, and here we shall
encounter many quaint concepts, many peculiar myths, singular
superstitions, and a certain amount of genuine knowledge. Like
unto the old-time folk of Babylonia, the Maori was much given
to studying the heavens in former times. As Bevan says of the
former people, in his Land of the Two Rivers, they gazed at the
expanse of the night skies in the belief that the fortunes of men
somehow depended upon signs in the heavens ; and that is precisely
what the Maori did believe.

All peoples cherish myths and fanciful ideas concerning the
stars, for such curious conceptions are evolved by all races of the
lower culture-stages, and are retained when such races attain a
higher civilization. The pecuUar fables and beliefs to be given in

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 23

this paper may be paralleled in western lands, and similar things
are found embedded in our own folk-lore.

It is certain that the list of star-names given herein is by no
means complete, but few endeavours have ever been made to collect
Maori star-lore, and it is now too late to rescue it. The men who
knew have passed away. We had no Ellis among New Zealand
missionaries, few of whom took any intelligent interest in the
history, beliefs, and usages of this most interesting people. The
late learned man Te Matorohanga stated that there was much to
be said concerning many of the stars ; and he was a man much
given to the study of the heavens. The fixing of Maori star-names
is by no means always easy, for the average person among us needs
a planisphere to refer to when making inquiries, and such is not
always to hand. Nor is it often convenient to have one's native
authority at one's side at night-time. Star-names differ, in some
cases, among different tribes.

Artemus Ward observed : "I can partly perceive how astro-
nomers weigh the sun, and ascertain the component elements of
the heavenly bodies by the aid of spectrum analysis ; but what
beats me about the stars is how we came to know their name?."
It is not recorded as to how the Maori came to know their names
either, but in a number of cases such star-names are known far
and wide across Polynesia.

We have already seen that there is often a definite meaning
in Maori myths, but our minds are slow to grasp the allegorical
concepts in which such meanings were rendered and conserved.
In his work on Primitive Traditional History Hewitt tenders
some enlightening remarks on the myths of the lower races, their
personification of phenomena, and mythopoetical allegories we
deride as pueiile. He tells us that such myths were framed for
the instruction of the people, and that we misinterpret them, by
treating the actors de'^cribed as living human beings. Concerning
these myths he proceeds : " They told of the recurrence of the
seasons, the annual phases of the growth of the crops, the ways
of birds and beasts, &c. ; and in these the winds, the rain, the
stars, sun and moon, and all animate and inanimate objects were
depicted as human beings, the meaning being explained to the
children whose natural guardians the narrators were." He adds
that, in order to understand these things, " it is necessary to enter
into their modes of thought, understand their symbolisms, to see
things as they saw them." He might have added that such myths
are the natural, and apparently inevitable, result of universal
personification.

There exists no monograph on the subject of Maori star-lore
— no paper of any importance. Such matter as has been placed
on record is in the form of brief or incomplete notes in a
number of publications. Taylor's star-notes in Te Ika a Maui are
sadly jumbled. Few men have been field -workers in Maori lore ;
thus many of the works dealing with such material simply con-
tain rewritten data from previous publications. White gives an
account of what he calls an astronomical school, and says that
special houses were built in native villages in former times for the
specific purpose of teaching therein the star-lore of the Maori.

24 DOMINION MUSEUM MONOGRAPH NO. 3.

He even gives the dimensions of such houses. His English
version of this story is not a translation of the Maori part. In
the latter we find the following : " He tint nga whare penei o
te pa kotahi " (" There were very many of such houses in a
single fortified village "). This is absurd ; and, what is more, no
house was ever built by the Maori merely to teach star- lore in.
White's remarks about the special schoolhouse for agricultural
lore are equally erroneous. A special house was sometimes erected
in which to teach tapu knowledge, but there was no restriction
to one subject ; all such matter was taught therein — historical
and genealogical records, myth and religion, ritual formulae, and
star-lore, with many other matters. He remarks that it was a
very tapu house, but that food was eaten in it — a thing that
could not be done in even a dwellinghouse.

In the Maori tongue a star is termed whetu, the final vowel
being long. This word, and such variant forms as Jeht, hetu,
and etu, is known far across Polynesia, also in Melanesia. In
far off Nuguria, in the Solomon Isles, we find hetu — a star, and
it is also applied to a comet there, as it is by the Maori. Whetu
ao is a planet, and tatai whetu a constellation. Kahui whetu is
also employed to denote a constellation, as also the word huihui
(assembly), as in Te Huihui 0 Matariki (The Assembly of the
Pleiades). In mythopoetical lore, as we have seen, the stars
are the younger members of the Whanau Marama, and are
termed the ra ririki (little suns). The heavenly bodies are also
coUectivel}'^ known as the whanau puhi and whanau ariki (high-
bom family). These names seem to be in some cases conjoined,
as whanau puhi ariki. The meaning of the word puhi in this
connection is not clear. The winds are also known by that name,
as in " the whanau puhi a Tawhirimatea " {" the wind family
of Tawhirimatea "). Again, whanau punga and whetu punga are
terms applied to the small stars of the Milky Way.

Williams gives tatai arorangi as an expression meaning "to
study the heavens for guidance in navigation, &c." A tangata
tatai arorangi is the person who so studies them — an astronomer,
if the term be permissible. An interesting note, a brief remark
made by an old native of much knowledge, seems to show that
this expression was employed to denote the personified form of
astronomical knowledge: " Ko Tatai-arorangi he kai arataki i
te ra " (" Tatai-arorangi is a conductor or guide of the sun ").
StoweU gives tohunga kokorangi as signifying an astronomer, an
adept in star-lore.

We have some quaint remarks on the subject of the stars,
as gathered from native sources. An old man of the Awa folk,
of Te Teko, spoke as follows : " There is no limit to the world
according to Maori belief, and I was taught that there are persons
in the heavens. When sky and earth were separated some of
the offspring of Rangi were left on high, as Whaitiri, and Pou-
tini, Tautoru, Matariki, Tama-rereti, Whanui, Kopu, Autahi,
Te Mangoroa, Te Whakaruru-hau, Takero, and Tangotango, the
multitudinous stars of the heavens, who dwell there as super-
normal beings. Other supernatural offspring remain on earth."
The above names represent star-names, as we shall see anon.

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 25

The same man was responsible for the following discourse : " The
Maori folk of Aotearoa possessed much knowledge in regard to
regulating the year. Gaze upon the stars that are situated in
the heavens ; they regulate the days, nights, months, and seasons.
People say that the moon dies. Not so ; the moon never dies ;
it clings to its elder (the sun) for a space. Each has its own
realm, the elder and the younger, but the elder one is much the
more powerful of the two. They do not cling together as two
persons do [in marriage]. A brace of days and nights and the
moon is again seen by the Maori folk. So it goes on until the
moon again becomes aged."

Te Matorohanga, of Wairarapa, remarked : " Now, be clear
as to the sun, moon, and their younger relatives the stars. All
these are worlds, and possess soil, plains, water, stones, trees,
mountains, and open country. It was the ocean, the waters,
that formed the plains and open lands you see. Mataaho and
Whakaruaumoko (personified forms of volcanic upheavals and
earthquakes) were the dread beings who altered the aspect of the
plains and waters of all land."

In his introduction to The Lore of the Whare Wananga Mr. S.
Percy Smith remarks on the frequency with which one meets
with the number twelve in Maori lore. He proceeds : " When
we consider also the thread of astronomical and meteorological
ideas that permeate much of the teaching we can scarce avoid
a suspicion that the whole philosophy was based largely and
originally upon astronomy. It is certain that the Polynesians
were accurate observers of celestial phenomena. . . . They
gave a name to the celestial equator and every prominent star,
and were fully aware of the rotundity of the earth, as proved
by the fact of finding new stars as they went farther north or
south. It may be that the number (twelve) of the heavens is
connected with the twelve months and the twelve signs of the
zodiac, and that this is the origin of their cosmogony."

Samuel Laing tells us in Human Origins how barbaric man
" watched the phases of the moon, counted the planets, followed
the sun in its annual course, marking it first by seasons, and,
as science advanced, by its progress through groups of fixed stars
fancifully defined as constellations." Also how, as observations
accumulated, it was found that the sun, and not the moon, regu-
lates the seasons.

Evidences of Star-worship.

The evidence in favour of the former existence of a form
of astrolatry among the Maori folk is but meagre, but there is
sufficient to show that certain planets and stars were invoked
in connection with food-supplies and firstfruits ceremonial.

The Pleiades were venerated by the Maori, and the heliacal
rising of that constellation was greeted by women with song and
dance. The occasion was marked by a festival. In the north,
where the cosmic rising of Rigel marked the beginning of the
new year, a similar festival marked the event. Canopus is
another star the appearance of which was greeted as was that
of the Pleiades, though apparently no festival was held. The
Pleiades were also venerated at Manihiki and the Cook Group.

25 DOMINION MUSEUM MONOGRAPH NO, 3.

Offerings of young shoots of the sweet potato were made to the
Pleiades by the Maori.

The following evidence, given by Tutakangahau, of the Tuhoe
Tribe, is good proof of a former star cult. Priestly adepts gathered
young, new growth of plants, termed the mata o te tau, and,
taking them to the tuahu (place where rites were performed),
there offered them to the stars that were believed to " bring
food," as it was termed — that is, influenced the growth of food
products, as also fish and game. As the offering was made certain
ritual was intoned, in which such stars were mentioned and
beseeched to cause a bountiful supply of foodstuffs — to send
much food. Young growth of both cultivated and forest foods
were so offered up. The ceremonial also prevented anything
afflicting crops ; it caused them to flourish. The invocation is
as follows : —

Tuputuputu atua

Ka eke mai i te rangi e roa e

Whangainga iho ki te mata o'te tau e roa e.

Atutahi atua

Ka eke mai i te rangi e roa e

Whangainga iho ki te mata o te tau e roa e.

Here Tuputuputu (one of the Magellan Clouds) and Atutahi
(Canopus), mounting the heavens, are asked to cause all the new
year's products to flourish. The ritual chant is much longer,
but consists of a repetition of these three lines, a new star-name
being introduced in each repetition. Thus are the names of
Sirius, Vega, and other important stars introduced.

Some anthropologists beheve that the folk of lower culture-
stages inferred life from motion in the case of the heavenly bodies,
and so came to recognize them as supernormal beings and gods.

In Te Ika a Maui Taylor states that a chief of Waitotara,
who was versed in star-lore, introduced among his clan a system
of star-worship, each star having its karakia, or form of ritual,
when it was in the ascendant.

Heliacal Rising of Stars.

It is a noteworthy fact that the Maori relied on the cosmic
rising of stars in his utilization of them as marking seasons,
phases of industry, periods of time, &c. In the Cook Group the
year commenced when the Pleiades were first seen in the evening
sky, but in New Zealand it was the heliacal rising of that group
that marked the new year.

The passage of time during the night and the approach of
dawn were notified to the Maori by the positions of the stars,
the Milky Way being a much used harbinger of dawn. Refer-
ences to this old practice often occur in old narratives, as
" When Venus appeared above the horizon," or " As the stars
of morning rose," and so on.

Some very curious auguries and omens were derived from the
stars, and this is one reason why certain persons closely and
persistently scanned them. A star in a position close to the
moon excited much interest, the omen depending upon its position.
If it is " biting " — that is, near — the mata o hoturoa, or cusp of the

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 27

crescent moon, it betokens the approach of an enemy force. Such
omens often caused natives to take careful precautions against
being surprised.

An East Coast native made the following remarks : " Venus
as morning star is called Tawera. Sirius, the Pleiades, and Orion's
Belt are important seasonal stars. Canopus marks the coming of
frost, and from the Milky Way are derived weather-signs, while
the Magellan Clouds warn us of coming winds. The star Whai-
tiri-papa belongs to February and March, and gives important
signs regarding sea-fish. Vega marks the autumn season, and
the Pleiades a plenitude of food-supplies ; hence the aphorismic
utterance regarding it scooping up food products of land and
sea." Undoubtedly the Maori looked upon stars as fecundators,
while terra mater was the passive agent.

The natives held peculiar views regarding stars. An old man
of the Awa folk, of Whakatane district, informed me that he
was a matatuhi, or seer, and that one of his ancestors, Te Rewha,
warned him of any approaching danger. This helpful ancestor
of his seems to have been represented by a star, or to have
utilized stars as a means of signalling to his kinsman of this
world.

The following remarks on stars were collected by the late
Mr. G. H. Davies : " The Pleiades hold the highest rank among
the stars, inasmuch as they usher in the new year and are also
visible at its close. These are the phases : in the twelfth month
[of the Maori year] they set, to return again with the new
year. The task of Canopus is that of making itself important.
Rigel is hostile to the Pleiades because it wishes to rule the year
itself. Venus announces coming daylight and the afflictions of
mankind ; most of her warnings are of evil things."

The rude beginning of the study of the stars consisted of
observing them with the naked eye, and this condition must
have continued far on the long road that leads to civilization.
This fact, however, does not show that other helps, however
rude, may not have been devised and employed by uncultured
folk. One of the very rudest is mentioned in a paper contributed
by Mr. H. Beattie, of Gore, to the Journal of the Polynesian
Society (vol. 27, page 145). An old South Island native gave him
certain information about the stars, and the writer continues :
" When he (the native) was a lad at Temuka he had seen his
father put sticks in the ground, and observe the stars. If the
observed star moved south the season would be bad ; if it moved
north the season would be dry and good. One of the stars by
which he made his nightly observations was Wero-i-te-ninihi, and
the narrator said he could point this and other stars out ; but,
alas ! the collector is no astronomer, and did not accept the offer."
Now, surely the above contrivance must have been the very
rudest forerunner of our modem observatories.

There is one advantage that the Maori held in his naked-eye
studies of the stars, and that was in the possession of extremely
keen eyesight. This power of the natives has astonished the
present writer when sojourning among them. Colenso tells us
that they could see Jupiter's satellites, and not only seven stars
of the Pleiades, but also several others.

28 DOMINION MUSEUM MONOGRAPH NO. 3,

The Use of Stars in Navigation.

The following remarks by Mr. S. Percy Smith on this subject
are of interest : " The great knowledge of the stars they pos-
sessed enabled them to guide their vessels from end to end of
the Pacific. . . . They combined with their astrology a con-
siderable amount of astronomy, giving names to all the principal
stars, besides many constellations. There are indications, too,
that they were acquainted with the fact that the earth is round,
or that it is not flat. This would, of course, become known to
them through their voyages, by the appearance of fresh stars
as they progressed either north or south." He also gives the
Hawaiian sailing-directions for the voyage to Tahiti, as handed
down by oral tradition : "If you sail for Kahiki (Tahiti) you
will discover new constellations and strange stars over the deep
ocean. When you arrive at the Piko o Wakea you will lose sight
of Hokupaa (North Star), and then New« (Southern Cross) will
be the southern guiding-star, and the constellation of Humu will
stand as a guide above you." The Piko o Wakea (or Pito o
Watea, as it would be in the New Zealand dialect) may be
rendered as the centre of space, the navel of Watea, the personi-
fied form of space. Mr. S. P. Smith identifies this " navel of
space " as the ecliptic, or ara matua (main road or path) — the
part of the heavens across which the principal heavenly bodies
pursue their courses. These two expressions of our Polynesian
star-gazers are of much interest.

In making long ocean voyages the ancestors of the Maori
carried on their vessels one or two expert star-gazers, men versed
in the lore of tatai arorangi. Hence we are told, in the story of the
voyage of the vessel "Takitumu" from eastern Polynesia to New
Zealand, that Puhi-whanake and Whatuira were the two experts.
During the course of the voyage these men passed each night in
scanning the stars, in order to direct the steersmen and also to be
able to foretell weather conditions. Other experts attended to the
steering during the daytime, when sun, wind, and sea conditions
were noted, even that the true ara moana, or sea-road, might be
kept, and the prow of the rude vessel held on the far-distant and
unseen objective. Tradition states that the stars relied on during
the voyage hither of the "Takitumu" were Atutahi (Canopus),
Tautoru (Orion's Belt), Puanga (Rigel), Karewa, Takurua (Sirius),
Tawera (Venus as Morning Star), Meremere (Venus as Evening
Star), Matariki (Pleiades), Tama-rereti (Tail of Scorpion?), Te
Ikaroa (the Galaxy).

A remark that occurs in this story is as follows : " Carefully
keep the prow of the vessel laid on Venus during the night ;
during the daytime follow behind Tama-nui-te-ra (the sun)."
But what puzzles the ignorant person (such as the writer) is at
what juncture in the movement of a star or other body on its
course did the steersman commence to steer by it. The course
would be about south-west on the voyage to New Zealand, and
the heavenly bodies have a pernicious habit of rising in the east.
At what point were they utilized ? Another account says that
the prow of the vessel was kept to the left of the sun or Venus ;
but unless these bodies were in a certain position the hapless

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 29

voyagers might still be wandering about the ocean, or haply
might have colonized South America. The explanations of Maori
deep-sea navigation call for further information.

The sailing-directions laid down by Kupe, who is said to have
been the first Polynesian voyager to reach New Zealand, seem to
be fairly explicit. They are as follows : " Keep the sun, moon,
or Venus just to the right of the bow of the vessel, and steer
nearly south-west." This voyage to New Zealand was made in
November or December, and Mr. S. P. Smith tells us that the
true course from Rarotonga to Auckland is about S. 56 W., or
S.W. by W.

But ever the Maori believes that the credit of all these deep-
sea voyages of yore lies with the gods. For Ruamano led the
way across the trackless ocean ; Arai-te-uru guarded the wake of
" Takitumu " ; on either side Tutara-kauika and the Wehenga-
kauki, monsters of the deep, convoyed her, and bore her to the
far-distant land-head at Aotearoa. With Hine-kotea, and Hine-
makehu, and Hine-korito, and Hine-huruhuru to guard and guide,
wherefore should fear assail our Argonauts ? Far ahead Kahu-
kura (personified form of rainbow) was sent to stand on high as
a guide-mark, and the prow of " Takitimu " was laid on him.
As night fell Kahukura returned to the stem of "Takitumu," and
his sister, Hine-korako (personified form of lunar halo), was sent
forward to take his place. And ever Tunui-a-te-ika acted as a
messenger, for he moved far ahead, and returned to tell of the
nearness of land. Such are the quaint beliefs of the Maori ; and
any voyager of wide seas who believes that hordes of beings are
guiding and guarding him should surely be of tranquil mind.
Apart from this, a vessel was solemnly placed under the pro-
tection of the gods ere a voyage was commenced.

Aotahi (Canopus) is often mentioned in these old chronicles
as a star of much importance to navigators, not only as a
guiding-mark, apparently, but also because they believed that it
foretold weather conditions.

In tlTe South Island notes published by Mr. Beattie in the
Journal of the Polynesian Society occurs the following : " The
stars Autahi (Canopus) and its pointer Takurua (Sirius), and
Puanga (Rigel), and those under Matariki, are in the east while
the Wero stars are in the west. The latter stars gave the
sailing-directions, while the former denoted weather and seasons.
Wero-i-te-ninihi and Wero-i-te-kokota are fixed stars, but Wero-
i-te-aumaria (? ao-marie) only appears between the two former
occasionally. When my informant's father saw the Wero stars
he recited a karakia (charm) beginning Te ahuru net, te mahana
nei (The shelter, the warmth, &c.)." This writer also gives a
queer old myth concerning the ancestors of the Maori, when, in
the old home-land, they first came into contact with the sea.
" Here they looked at the ocean, and thought that the sky ran
down into it on the horizon. They built a canoe . . . and
liberated it with incantations. It went out of sight, but was
driven back through the gap between sea and sky."

In Banks's Journal we find a note on Tahitian navigation :
" In their longer voyages they steer in the day by the sun, and

30

DOMINION MUSEUM MONOGRAPH NO. 3.

in the night by the stars. Of these they know a very large
number by name, and the cleverest among them will tell in what
part of the heavens they are to be seen in any month when they
are above the horizon. They know also the time of their annual
appearance and disappearance to a great nicety, far greater than
would be easily believed by a European astronomer."

The late chief Hone Mohi Tawhai informed Mr. J. B. Lee
that he knew about three hundred star-names, but no one took
the trouble to collect them. What interesting notes might have
been collected in past days !

• Writing of stars in his Polynesian Researches Ellis says : " These
were their only guides in steering their fragile barks across the
deep. When setting out on a voyage some particular star or
constellation was selected as their guide during the night. . .
The Pleiades were a favourite guiding-star with these sailors, and
by them, in the present voyage, we steered during the night."
This was a short voyage from Tahiti to Huaiiine.

In speaking of the old civilizations of Egypt and Rome
Fenton says : "In those old days the knowledge of navigation
was very considerable. The Stars supplied the absence of the
compass, and one very remarkable group received its name from
the Greek word ' to steer.' "

The old Maori voyagers were also compelled to closelj^ study
the winds. Few compass-points have specific names ; in most
cases the wind-names were employed as such. Mohi Turei gave
names for sixteen points, but Gill published a list of thirty-two
points as known at the Cook Isles, each with its proper name.
He remarks : "In olden times great stress was laid on this
knowledge for the purpose of fishing, and especially for their
long sea voyages from group to group."

Names of Compass-points as given by Mohi Turei, of Ngati-Porou.

TSPARARO.

N.

Tuku-uta. N.N.W.
Tapatapa-atiu. N.W.

Parera-kotipu. W.N.W
HAUAURU. W.

Kapekape. W.S.W

Puawanga. S.W
Tonga-hawi. S.S.W.'

N.N.E. Rangaranga-te-muri.
N.E. Karapu.

E.N.E. Whakarua.

E. WAHO.

E.S.E. Mawake.

S.E. Paeroa.
S.S.E. Tonga-huruhuru.

Raki = North.
Tonga = South.
Rawhiti = East.
Uru = West.

s.

TONGA.

Tonga ma urn = South-west.
Marangai-mauru = North-west.
Marangai — North (in some districts = East).
Miiri = North.

ASTRONOMICAL KNOWLEDGE OF THE MAORI.

31

Star-names.

A list of star-names, as many as are known to the writer, is
given below. A few of these are doubtful, as will be explained.

The " W " opposite a star-name denotes that it is to be found
in Williams's Maori Dictionary, 5th edition. " Tuhoe " stands
for the Tuhoe Tribe of the Urewera district ; " J. W." for Mr.
John White ; " Taylor " for the Rev. R. Taylor — well-known
writers on matters Maori.

.A.otahi . .
Atutahi . .
Atutahi-ma-Rehua
Autahi . .
Kauanga
Makahea ?
Paepae-poto
Ariki-rangi

Hao-o-rua

Hine-i-tiweka

Parearan

Kopu-nui

Hiratai.

Hirauta.

Hirautu.

Hotu-te-ihirangi ? . .

Huki, Te.

Tuahiwi-nui-o-rangi, Te

Ika a Maui, Te . .

Ika-matua a Tangaroa, Te

Ika-o-te-rangi, Te. .

Ikaroa, Te

Ikaroa-o-te-rangi, Te

Ika-whenua-o-te-rangi, Te

Mangoroa, Te

Mangoroiata {? Roiata)

Mokoroa-i-ata

Paeroa o Whanui, Te

Tuahiwi o Rangi-nui

Whiti-kaupeka

Whiti-kaupeka ? . .

Te Kupenga a Taramainuku

Tariao

Kahui o Mahutonga

Kahui-ruam ahu

Te Putea iti a Reti

Taki o Autahi

Te Whai a Titipa ?

Kahui Takurua, Te

Kaiwaka. .

Kakau, Te

Kakau, Te

Kakau a Maui, Te

Pewa a Tautoru . .

Poaka = Puaka . .

Puanga . .

Puangarua

Tautoru . .

Pua-tawhiwhi o Tautoru

Tata o Tautoru . .

Tira o Puanga, Te

Tuke o Tautoru, Te

Tuke o Tautoru, Te

Nga Whata

Tuke o Maui, Te

Canopus.

(W.)
A star which marks the sixth month

(Nov.-Dec). (W.)
A constellation near Tautoru (Orion's Belt).
Same as Parearau.

? Jupiter. [Parearau = Saturn (Stowell).]
Jupiter. (Stowell.)

A constellation. (Bay of Plenty.)
The Milky Way.

(South Island.
Spica. (Stowell.)
The Milky Way. (Tuhoe.)
A star in the Milky Way. (W.)
Southern Cross. (Stowell.)

See under "Takurua." (Stowell.)
A star of late winter. (W.)
Part of Orion (includes Belt).
Constellation of Leo. (Stowell).
Part of Orion (includes Belt).
Part of Orion. (Stowell.)
Rigel in Orion. (South Island.)

'', (Stowell.)

Orion's Belt (three bright stars).
Rigel. (Stowell.)

Three bright stars in Orion's Belt.
The stars in Orion's Belt. (W.)
Orion's Belt. (W.)
A star below Rigel. (Stowell.)
A star or stars in Tuke o Tautoru.
Orion's Belt. (Taylor.)

(Stowell.)

(Taylor.)

32

DOMINION MUSEUM MONOGRAPH NO. 3,

Nga Tokorua a Taingarue . .

Teka a Tautoru . .

Karewa.

Karorua ?

Kautu.

Kerekere ?

Koero ? . .

Kohi, Te

Kokotea . .

Kokirikiri

Manako-tea

Manako-iiri

Manako-uri

Nga Patari

Nga Pataritari-hau

Nga Patari-kai-hau

Nonoko-uri

Nonoko-tea

Patari-rangi

Patari-kaihau

Nga Patari-hau

Pioriori . .

Purangi, Te

Rangi-matanuku . .

Tikatakata

Tioreore . .

Tiripua . .

Tiritiripua

Tuputuputu

Whakaruru-hau

Kokouri . .

Kokotea . .

Ao-uri and Ao-tea

Kokouri . .

Kopiri.

Kopu

Kopu-parapaxa.

Meremere

Meremere

Meremere-tu-ahiahi

Rangi-tu-ahiahi

Rere-ahiahi

Tawera . .

Tu-ahiahi

Korotakataka.

Kukume.

Mahurahura ?

Mahutonga

Mahutonga

Makehua

Manu-o-te-whatu .

Maratea.

Marere-o-tonga.

Marewa or Marewa i te rangi

Mariao.

Mariao . .

Mata

Mata-kaheru

Taumata-kuku

Kokota, Te

Matariki . .

Matariki . .

Huihui o Matariki, Te

Ao-kai

Tupua-nuku

Puangarua and Whakaahu (Rigel and Castor).

(Stowell.)
? Peter's Yard-wand. (J. W.)

Probably Wero.
A constellation.

(W.)

Larger Magellan Cloud. (J. W.)
One of the Magellan Clouds. (W.

The Coal-sack. (W.)
The Magellan Clouds.

(J- W.)

J. w.)

One of the Magellan Clouds. (Taranaki.)

Laiger Magellan Cloud. (W.)

Smaller Magellan Cloud. (W.)

The Magellan Clouds.

Upper Magellan Cloud. (J. W.)

The Magellan Clouds. (W.)

Larger Magellan Cloud. (J. W.)

Smaller Magellan Cloud.

Larger Magellan Cloud.

One of the Magellan Clouds. (W.)

The Magellan Clouds.

One of the Magellan Clouds.

[', (Stowell.)

A constellation {syn. Te Kokota). (W.)

Venus.

Venus as Evening Star.
Venus as Morning Star. (Stowell.)
Venus as Evening Star.
Evening Star.

Venus as Morning Star.
Evening Star.

Star of the South (invisible). (Stowell.)
? Southern Cross. See under " Kahui."
(Colenso.)

(c/. Mariua = Spica ; at Tahiti.)
Constellation of Hyades.

Aldebaran.
The Hyades.
The Pleiades.
Apparently Cape! la.
The Pleiades.

One of the Pleiades.

(Stowell.)

ASTRONOMICAL KNOWLEDGE OF THE MAORL

33

Tupua-rangi

Waiti

Waita

Waipuna-a-rangi

Ururangi

Hoko-kumara

Matawhero

Matrti

Mawera . .

Meto

Otamarakau.

Nga Tokorua a Tai-ngariie

Pou o Whaitiri.

Paepae o Whaitiri

Panako-te-ao

Patiki, Te

Rua-patiki, Te

Rua o Mahu, Te

Whai-a-titipa, Te

Naha

Pekehawani

Poutu-te-rangi

Poutu-te-rangi

Rehua

Rehua

Rerehu .

Rerehu .

Huinga o Rehua, Te

Putahi nui o Rehua

Wai whakaata o Rehua

Taumata o Rehua

Pukawanui

Ruhi, Ruhi-te-rangi

Waka o Mairerangi

Waka o Tamarereti
Waka o Tamarereti
Whakaonge-kai
Whare-o-te-whiu . .
Pekerehua ?
Piawai
Pipiri.

Porera-nuku ?
Poutini.
Puangahori
Punuku ?
Pu-whakahara.
Rangawhenua ...
Ra o Tainui, Te.
Ruaki-motumotu.
Ruawahia
Ruawahia

Tahu-werawera (? werowero
Takero.
Takiara . .
Takurua . .
Takurua-a-ngana
Takurua-aio
Takurua-a-uru
Wero-i-te-ninihi
Wero-i-te-kokoto
"Wero-i-te-whakataka - punga

re.hu
Takurua-parewai
Takurua-ruru.
Takurua- whareana

2, Inset — Astro.

One of the Pleiades.

A name for the Pleiades.
Mars. (Stowell.)
A summer star.
cf. Marewa.
Probably a comet.

Rigel and Castor. (Stowell )

A constellation.
(Wohlers.)
The Coal-sack.

'!, (Stowell.)

(W.)

(W.)
A star in Scorpio, near Antares.
Altair ; sometimes Antares. (W.)
\Altair. (Stowell.)
Antares.

Sirius. (Stowell.)
? Antares. (W.)
Antares. (Stowell.)
(Stowell.)
Certain stars in Canis Major. (Stowell.)

A triangle of stars in Canis Major. (Stowell.)
A star near Antares, in Te Waka o Mairerangi.
Curved line of stars in Scorpio, of which

Antares is one.
Tail of Scorpion. (Bay of Plenty.)
The constellation of Argo. (Stowell.)
A star near Antares.
Scorpio. (Taylor.)
(W.)
A cluster of four stars.

Procyon.
(J- W.)

One of the planets.

A star marking ninth month. (W.)

Arcturus. (Stowell.)

(Wohlers.)

(J. W.)

Sirius.

Form the Kahui Takurua.

(Stowell.)

(Tuhoe.)
(Tuhoe.)

34

DOMINION MUSEUM MONOGRAPH NO. 3.

Kahui Takurua, Te

Wero-i-te-ao-marie.

Wero-i-te-kokota.

Tama-i-waho

Tapuapua

Tariaho . .

Tautahi.

Tautahi-o-rongo.

Tipi. Te.

Uruao.

Waerehu ?

Waka-o-rangi, Te . .

Wekea

Whaitiripapa.

Whakaahu

Whakaahu-te-ra.

Whakakorongata . .

Whanui . .

Whare-pungarehu .

Whetukaupo

Whetu-kura.

Whiro . .

Canis major. (Stowell.)

(Bay of Plenty.)

(Taylor.)

cf. Tariao. (J. W.)

(H. Beattie.)
(J- W.)

Castor. (Stowell.)

Possibly Vega.
Vega.

(W.)

Mercury. (Stowell.)

We will now give such notes as have come to hand concerning
the kahui-o-te-rangi, the flock or assembly of the heavens, as
the stars are sometimes termed.

AoTAHi is an exceedingly tapu »tar, and always dwells alone,
as tapu persons are wont to do. When this star appears in the
east it is greeted by the people with affection, with weeping
and ceremonial chants. Said Tutaka, of Tuhoe, " Atutahi moves
towards the south ; he is a tapu person. He was the one left
outside the basket by Tane. When Tane went to the abode of
Tane-te-waiora to seek Hine-titama (the Dawn Maid) he failed
to obtain her, so he plaited a basket and placed in it the
adornments of the house of Tane-te-waiora (the stars), and took
them away to adorn the breast of Rangi (the Sky Parent).
And Atutahi was suspended on the outside of the basket'. The
Milky Way itself is that basket." Atutahi, say others, appears
toward the south in the month when the kumara is planted, and
its appearance is a sign for the task of planting the crop to be
commenced. Says another authority : " Aotahi is a most im-
portant star, and a tapu ; it is seen in the Maruaroa season, at
its beginning. If its rays extend toward the south it foretells
rain and snow, an inclement season ; if toward the north a
mild season follows." The season mentioned is apparently the
Maruaroa of winter ; another Maruaroa season includes spring
and summer. It will be observed that some authorities quoted
refer to the evening rising of the star, others to its heliacal
rising. In Mr. White's MSS. is a note stating that when this
star appears offerings of tapu food products are made to it, and
certain ceremonial chants or invocations are sung. Puanga (Rigel)
is said to be the parent of Aotahi.

Quoth Tamarau, of Tuhoe : " All the larger stars sprang from
Tawhirimatea ; they are the grandchildren of Rangi. As each one
attains maturity, Rangi takes it and nurses it. The first-bom
was Autahi ; this was the person who turned the Milky Way
aside, lest he enter it, for the Milky Way is noa (common, not
tapu), and is called the Fish, the Fish of Maui (Te Ika a Maui).

ASTRONOMICAL KNOWLEDGE OF THE MAORI. . 35

Autahi rises in the evening so as to avoid entering it ; so Autahi
never entered the basket, but remains outside."

Again, we are told that Autahi is a male, and that in a
spirit of vanity he left the basket, ran away from the Mangoroa,
so that he might be termed the first-bom of the stars, and hence
the most important.

When Autahi is seen standing far out from the Milky
Way about October a dry summer will follow ; if close to it
an inclement season follows. Another, however, reverses this
dictum. The star Marere-o-tonga is called the conductor or guide
of Autahi by the Tuhoe folk. The expression Kohi o Autahi
denotes the heavy rains of early winter. This is the sign for
the inanga to go to sea, say the Maori, there to give birth to
their young. This is called the migration of the Kohi o Autahi,
or Autahi-ma-Rehua ; while the second migration is called that
of Takero, and occurs when the star Takero appears. When
the fourth month arrives the young fish, " the children of Rehua,"
as they are termed, ascend the rivers. Wohlers says Autahi is
the star of the year. At Wanganui atutahi is the name of a
small fish found in the river.

Colenso gives the following saying concerning Atutahi : " Haere
i mua i te aroaro 0 Atutahi," which he renders "Go before the
presence (or rising) of Atutahi " ; but it is probably used here
as meaning a chief, a person of rank. A similar saying is con-
nected with Rehua, and is certainly used with such a meaning.

Mr. S. Percy Smith gives Taki o Autahi as a name for
the Southern Cross. Miss Henry tells us that Atutahi is the
Tahitian name for Piscis australis. Kauanga is one of the stars
that betoken the approach of day to the Maori folk. The
curious name Atutahi-ma-Rehua, or Atutahi-and-Rehua, is some-
what of a puzzle, for it seems to be used as though denoting
Canopus only.

The constellation called the Hao-o-Rua, or Net of Rua, has
not been identified. It is either a part of Orion, or is some
adjacent cluster. As a native put it, "It is the net you see in
the heavens."

Parearau represents one of the planets. Four old natives
in different locaHties of the Bay of Plenty appHed the name to
Jupiter. Stowell says that it is Saturn ; that Parearau is a
descriptive name for that planet, and describes its appearance,
surrounded by a ring. The word pare denotes a fillet or head-
band ; arau means " entangled " — perhaps " surrounded " in this
case, if natives really can see the pare of Saturn with the naked
eye. If so, then the name seems a suitable one.

Parearau, say the Tuhoe people, is a wahine tiweka (wayward
female), hence she is often termed Hine-i-tiweka. One version
makes her the wife of Kopu (Venus), who said to her, " Remain
here until daylight ; we will then depart." But Parearau heeded
not the word of her husband, and set forth in the evening.
When midnight arrived she was chnging to another cheek, hence
she was named Hine-i-tiweka. Parearau is often spoken of as
a companion of Kopu. Of the origin of this name one says,
" Her band quite surrounds her, hence she is called Parearau "

36

DOMINION MUSEUM MONOGRAPH NO. 3.

— ^which looks as if our Maori friends can see either the rings of
Saturn or the bands of Jupiter with the naked eye. Parearau
is said to be the leader or " puller " of the Milky Way ; one
describes her as a widow. Seafarers consulted Parearau when a
storm was threatening, for if she appeared to be of a hght misty
aspect the storm would pass by. Stowell gives a descriptive
remark rendered as " That green-eyed star is Parearau ; that is
the reason why she wears her circlet." This is a reference
to the mourning-cap or head-band formerly worn by widows of
Maoriland.

Regarding the Hira trio there is but little to say. In White's
MS. we have a note to the effect that Hirauta'^'and Hiratai are
the abodes of Wehi-nui-a-mamao.,' Another reads: "The stars
were obtained from outside the threshold of the heavens of
Rongo, from the coverings of Wehi-nui-a-mamao, and the names
of those coverings were Hirauta and Hiratai." Assuredly these
allegorical concepts call for explanation such as we cannot always
give. Wehi is connected with stars in several traditions, and
the word mamao, meaning " distant," has probably a bearing on
the subject. Another note states that the above two, with
Parinuku and Parirangi, are the ties of the coverings of Wehi-
nui-a-mamao. And yet another is that Wehi-nui-a-mamao,
Hirauta, Hiratai, and the two Pari are the tupuni (coverings)
of the stars obtained by Tane. Again, Tane took from Welii-
nui-a-mamao the tupuni of his garments, Hirauta, Porera-nuku,
Takurua, Whare-pungarehu, Ruaki-motumotu, Wero, and Tahu-
werawera. Apparently these are all star-names, and Wehi
personifies distance, or perhaps the sides of the hanging sky.
WiUiams gives Hirautu as a constellation. This is from Wohlers'
paper in vol. 7 of the Transactions of the New Zealand Institute,
which contains a number of misspelt native names.

The Milky Way.— We now come to one of the most im-
portant " persons " of the Whanau Marama, and one who stands
on a different footing to the other stars. This is shown by the
fact that the Galaxy is in many versions assigned a different
origin to that of the other stars. In Takitumu lore it is placed
among the offspring of the Sky Father and Earth Mother.

A stray note asserts that the stars are the offspring of Ikanui
and Ikaroa. The latter is the Milky Way, but we know not the
former name. Possibly it is meant that the stars are the wards
of that twain. " Concerning Ikanui and Ikaroa, the family of
these persons are the stars of the heavens, Atutahi, Puanga, Mata-
riki, Takurua-ruru, Wero-i-te-ninihi, Wero-i-te-kokota, Tautoru, and
Poutu-te-rangi. These bring food-supplies to land, while Rehua
ripens all fruits. Such are the tasks of these persons."

My worthy friend Hamiora Pio, of Ngati-Awa, discoursed as
follows : " The most numerous tribe in the heavens is the
Mangoroa, the most numerous folk of the sky. Their duty is
to move together and refrain from scattering. Observe how
they move together — elder and younger, father and mother,
grandchildren, husband, wife, child, old man, cousin, all move
together. Their chief task is to foretell the coming of day.
That people of the heavens represents our principal token of

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 37

daylight. When one end of the Mangoroa swings eastward, the
other westward, then day is at hand." This old man made a
curious remark which calls for explanation : " Tangotango is
the object stretched across the heavens at night, surrounded by
his star children ; that truly is Tangotango." This looks as
though Tangotango M^ere a name for the Milky Way, or the
personified form of it. We have already referred to several
aliases of Tangotango, he who changes night into day.

We have given the choice selection of names by which the
Galaxy is known. That most commonly known is Mangoroa
{Mango = shark ; roa = long). There is an old myth concerning
an encounter between Maui, the hero, and a monster whom he
subdued and fixed in the heavens, a story also known in the
Cook Group. This is the Mangoroiata, who, as one version puts
it, fled with trailing garments to the heavens, where he is still
seen. He is also known as Mokoroa-i-ata, as at Rarotonga
{Polynesian Journal, vol. 21, page 58; also vol. 7, pages 220, 221,
and vol. 8, pages 64, 65, 72, 73).

At Tahiti it is in the Milky Way that the waiora a Tane is
situated. In other lands it is the path of spirits, the road of
souls as they pass to the spirit-world, and so equals the Broad
Path of Tane of the Maori. To some races the Milky Way is
the abode of souls of the dead, the spirit-world. It is the Watling
Street and Galaxy of our forbears. The Maori sometimes termed
it the Tuahiwi nui o Rangi and the Tuahiwi o Rangi-nui (the
Great Ridge of the Heavens, or the Ridge of Rangi-nui, the Sky
Parent). Its name of Ika a Maui (the Fish of Maui) has been
explained. That of Whiti-kaupeka comes from the South Island,
and has not, so far, been corroborated.

Te Ikaroa and Tama-rereti, we are told, have control of the
" little sun " family, the stars. They also take care of their
canoe, the Canoe of Tama-rereti. Occasionally some of them
stray away among their elders, and are struck by them ; these
are the mata-kokiri (meteors).

If the Milky Way has a curved aspect it is viewed as a
bad-weather sign ; if straight, then fine weather lies before.
Atutahi has a certain amount of influence over it.

The name Mokoroa, as employed in the Cook Group, may
embody a western Melanesian word, moko = a crocodile. In our
local dialect moko means a lizard.

Tariao is given in Williams's Dictionary as a star in the
Milky Way. Autahi is said to have proposed to Tariao that
they should move away, so as not to enter the Milky Way.
Tariao objected, saying that he desired the Milky Way to enter
the net (the star net, which seems to be that called the Hao-
o-Rua). Even so did Tariao remain within the Milky Way. It
was he who fixed the Magellan Clouds as stakes for that net.
Those stars move round, but they never set. Tama-rereti wished
them to enter his canoe, but Tariao objected.

The word mahu appears somewhat often in star-names. One
gives Mahutonga as a name for the Southern Cross, which does
not seem to have been confirmed. Stowell seems to give Mahu
and Mahutonga as names of a star of the south that remains

38 DOMINION MUSEUM MONOGRAPH NO. 3.

invisible, and the Kahui o Mahutonga, or Flock of Mahutonga,
as a name for the Southern Cross ; while the Coal-sack is the
Rua or Pit of Mahu — presumably the place originally occupied
by that erratic orb, Tuhoe gave Mahutonga as a star-name,
but with no explanation. At Home Island (Futuna) Maafulele
is a nubulae west of the Magellan Clouds, while Maafu-toka is
one east of them. At Tahiti Mahu-ni'a is the upper Magellan
Cloud, and Mahu-raro the lower one. This causes one to wonder
if an error has been made in identifying the two Futuna names.
In the Kauwae runga published by the Polynesian Society
Rua-mahutonga is described as " the home of the winds."

" Kaiwaka " is given in Williams's Maori Dictionary as denot-
ing a star which appears in late winter, also as a name for the
third month (August-September) of the Maori year, and as a
name for a certain aspect of clouds. This name appears not
infrequently in songs, as —

Tera te Kaiwaka ka tu ki te uru.
Tera Kaiwaka ka marewa i te pae.

The first of these allusions seems to be to Kaiwaka as a cloud,
the second to the star of that name.

Orion. — The Belt of Orion seems to be known by two names.
That of Tautoru includes the three bright stars in the Belt,
while that of Te Kakau (The Handle) includes the same three
and another row extending out from them at an angle that
suggested the name Te Kakau to the Maori. These rows of stars
are thought to resemble in form the handle of an adze— the form
of handle used for the old stone adze This group is sometimes
called the Huihui o Te Kakau (the Assembly of Te Kakau).
Stowell claims that Te Kakau is Regulus ; but this is certainly
not so among the Matatua tribes. Tutaka described Te Kakau
as composed of two rows of three stars each. It is one of
the star-groups that warns man of the approach of day.

The Tautoru stars are said to be the companions of Puanga
(Rigel). John White gives the Teka a Tautoru as a star-name
— presumably a row or two rows of stars. He seems to apply
the name of " Peter's Yard-wand " to it in a tentative manner.
Stowell's names pertaining to Tautoru refer to a bird-snaring
apparatus termed a pewa. The bird-perch that supports a snare,
and is usually termed a muHi, is styled a tuke by the Ngati-
Porou folk. The name Tautoru is applied to the same stars in
the Cook Group.

The star Puanga is Rigel in Orion. A native authority has
said : " The task of Puanga is to strive with Matariki (the
Pleiades) that he may gain possession of the year." This remark
is illustrated by the fact that on the eastern coast of the North
Island the commencement of the Maori year was marked by the
heliacal rising of the Pleiades, but in other parts, notably the
Ngapuhi district and the Chatham Islands, the year commenced
with the cosmic rising of Rigel. The first new moon after such
appearance of Rigel was the precise commencement of the year,
according to another authority, Shand states that the three
bright stars in Orion's Belt are called the whata, or food-
store, of Puanga, by the Moriori, A Ngapuhi informant states

■ ASTRONOMICAL KNOWLEDGE OF THE MAORI. 39

that when Rigel appeared in the morning the village plaza was
swept, referring to the function of welcoming its appearance.
Rigel is said to be the parent of Aotahi (Canopus). When Rigel
appears, we are told in Mr. White's notes (probably from a
Ngapuhi source), offerings of tapu food are made to it, and certain
charms or invocations are chanted to it.

Rigel is looked upon as one of the " food-bringers," and
also gives notice of approaching dawn : " The sun itself is
pushing it from behind," as an old native expressed it.

Another note reads : " The stars that are guides for the
seasons are eternal, and are ever flashing in the heavens. Our
forbears consulted those sign-giving stars in connection with the
planting of the kumara crop. The principal stars so relied on
were Rigel, the Pleiades, Orion's Belt (Tautoru), and Whakaahu.
According to the manner of their rising, the crops would be
planted early or late. I have spoken of these stars as a token
of regard for the beings who directed our ancestors and elders,
now lost to this world."

A Ngai-Tahu (South Island) note says that women awaited
the appearance of Rigel and regarded intently its aspect. If
when it appeared above the horizon its rays were directed
towards the south, then an inclement season followed ; products
of field, forest, and sea would suffer. If directed to the north-
ward, then a fair season followed ; all products were plentiful,
floods were not, and merely desirable rains fell. " Our old men
said that the stars were the cause of good and bad seasons,
which are influenced by the mana of their rays. Hence certain
divisions of the year were named after certain stars."

Rigel is reckoned one of the most beautiful of the stars. It
is the blossom of the pewa (bird-snare) seen in Orion, wherein the
shaft and perch are also seen. Such tree-blossoms are placed on
a pewa in order to attract the birds.

In song we find Rigel coupled with Whakaahu — " Ka rewa
ko Puanga, ka rewa ko Whakaahu."

Tuhoe say that Rigel, Takurua, and the Pleiades ascended
from their mother, Raro, to the heavens. Here Raro, a word
signifying " below, beneath," may represent the earth ; in other
cases Raro seems to personify the underworld.

One Puanga appears in native myth as one of the offspring

of Whaitiri (personified form of thunder) : —

Whaitiri = Kai-tangata.

I
Puanga.

Puanga is said to have had issue in the form of various
species of shark ; while Karihi, also a child of Whaitiri, begat the
eel, barracouta, frost-fish, and conger-eel.

Sir G. Grey gives Puanga kai rau as a native aphorism de-
noting early winter, as a season of plenty. Puaka is the South
Island form of the name of Rigel (Puanga). Poaka may or may
not be a genuine variant. The three bright stars of the Belt
are the shaft of the pewa or snaring - apparatus, and Taylor's
name of Nga Whata (the storehouses or elevated platforms) may
be compared with that given by Shand, At Home Island

40 DOMINION MUSEUM MONOGRAPH NO. 3.

(Futuna) the name of Tolu (Tom), meaning " three," is apphed
to the three bright stars in Orion's Belt.

Canon Stack has told us in his South Island Maoris that the
whare purakau or tapu school of learning of that region was
" opened annually with great ceremony at the beginning of
winter, the date being fixed by the rising of Puaka (Rigel),
which took place between May and June."

At Samoa the row of bright stars in Orion's Belt was called
the Amonga (the carrying-pole or balance-pole).

Karewa was given by a good Takitumu authority as the
name of a star upon which the old Polynesian deep-sea navi-
gators relied while making the voyage to these isles. Karorua
and Kerekere appear as star-names in Mr. John White's notes.
He also gives Kore-te-ruhiruhi, Tuhoroki, Tuhoroka, Whitirau-
o-kura, Mahurahura, Uakirua, Tahitahi-pungarehu, and Haeretahu
apparently as star-names. Kautu was given as a star-name
by Te Waaka Tahu-ahi, of Takitumu. " Taylor gives Kerekere,
and also Haere-iti, Roke, Ruamahu, Patutahi, Tapuapua, Ma-
ngere, Papa, Whakaahunuku, Te Wakumu (?), and Nga Tapuae
apparently as star-names, but his mode of giving his notes
makes the meaning very ambiguous. He also states that Mars
is called Maru ; which does not agree with East Coast state-
ments.

Williams gives Te Kohi and Kokotea as the names of a con-
stellation, but in the Journal of the Polynesian Society (vol. 5,
page 112) Te Kokota and Te Kohi appear to be mentioned as
two different stars or star-groups, and Kokotea seems to be a
synonym for one of these. Te Kokota is the Hyades. Kokouri
and Kokotea are names for the Magellan Clouds.

The Magellan Clouds. — Here we encounter a truly generous
list of names before which our own sinks into insignificance. It
is not clear why they should rejoice in so many names. The
natives look to them for wind-signs. As one put it, " Those
persons, Tioreore and Tikatakata, ward off winds. When wind
rises, one of them goes to obstruct it ; thus their permanent
task is to protect their people." The Maori describes them as
purei ao and pukohukohu on account of their appearance. Should
Tioreore assume the foremost position it is a sign of fine weather.
The signs in regard to winds are derived from the relative
positions of the two bodies.

The Magellan Clouds are called the Mahu at Tahiti, and Ma'u
at the Cook Group, where the word is also employed as a month-
name. A saying recorded by Mr. White states that they are the
children of Matiti — of whom more anon.

Nicholas, who sojourned in the far North with Marsden in
1814-15, wrote as follows of information obtained from Ruatara :
" We learned from him that much time is frequently employed
by his countrymen in observing certain stars and constellations,
which they are very fond of contemplating. They have given
names to each of them, and have likewise connected with them
some curious traditions, which they hold in superstitious venera-
tion. . . . It is usual with them in the summer season to
remain awake during the greater part of the night watching

ASTRONOMICAL KNOWLEDGE OF THE MAORL 4I

the motions of the heavens, and making inquiries concerning
the time when such-and-such a star will appear." The efforts
made by Nicholas to obtain Maori star-names did not meet with
happy success. He gives the names of the Magellan Clouds as
" Firebou " and " Arete," and that of the Belt of Orion as the
" Whacka " (Waka) or Canoe. The first two of these are not
recognizable by the present writer.

Nicholas proceeds : "In two months, he said, a cluster of
stars would rise, some of which would represent the head, and
others the stem, of a canoe, while close to them would appear
another star which they call the anchor, and which, setting at
night and rising with the dawn of the morning, serves to regu-
late their hours of repose and labour."

Williams gives Kokouri as a constellation, and says that it is
the same as Te Kokota. We have already seen that it is the
name of one of the Magellan Clouds.

Venus. — We have here an important orb in Maori estimation,
and one whose beauty he appreciated ; hence the well-known
saying, Me te mea ko Kopu e rere i te pae (Like Venus as she
appears above the horizon). Grey gives it as Mehemea ko Kopu.
Now, what nicer remark could one make to a handsome woman
than to say that she is as beautiful as Venus flashing above the
horizon ?

Tamarau, of Tuhoe, tells us that Venus has three names —
Kopu, Tawera, and Meremere. As an evening star in summer
it is called Meremere-tu-ahiahi ; in the winter, as a morning
star, it is Kopu. In other districts Venus as a morning star
is called Tawera ; as an evening star, Meremere and Meremere-
tu-ahiahi. Tamarau stated that Kopu is applied to Venus as a
morning star ; and another East Coast authority agrees with
him, but adds that, as an evening star, she is termed Rere-ahiahi.
Another of his statements was to the effect that a third name
for Venus is Puaroa— which may be doubted. Kopu is said to
be a companion of the sun ; she gives warning of the coming
of dawn, and takes care of all sky and earth folk. One says
that she is the tohu ata (sign of morning) of the Maori people,
while the tohu ata of Europeans is the heihei, or domestic fowl- —
the " wise folk " as a native friend terms them.

Some quaint myths and fables are attached to the celestial
bodies, and curious remarks are made concerning them. Quoth
an old friend of the writer, " Now look at Kopu, the husband
of Parearau ; he comes along ere light appears in search of the
offspring of his wife, until Tama-nui-te-ra (the sun) appears and
brings blessings to mankind."

Another says : " Concerning Kopu, who is a star in the
heavens, here is the message he sends to us : ' O friends — all
folk of this side of the island — quit your sleeping, awake and
rise ! Here am I, the daylight-warner ; behind me cometh the
shining sun. Grasp your whip and whip your top ; take also
your kite and fly it, repeating the proper charms.' For the
coming of daylight is keenly desired by man, that he may fulfil
his desires of all kinds, engage in amusements and games, which
betoken a land at peace, a time of peace, when no evil afflicteth
the people."

42 DOMINION MUSEUM MONOGRAPH NO. 3.

Mr. White startles us by saying that Kopu was a female, whose
husband was one Wekea, who is seen below her. Their offspring
were Punuku, Purangi, and Puauau. This latter one took Pipiri
to wife, and had issue Pipiri-nuku, Pipiri-rangi, and Pipiri-tau.
One of these (it is not clear which) married Whakaahu (a star-
name) ; their offspring are Whakaahu-nuku, Whakaahu-rangi, and
WTiakaahu-tau.

At the Cook Group Sirius is known as Mere.

A fable related by John White makes Tawera and Meremere
to be the eyes of the children of Maui and Hina, both of whom
are personified forms of light. This treats of these star-names
as being applied to two different orbs. Maunsell remarks that
Tawera rises about the month of June — which is not very definite.
Venus is known as Fetu-ao at Home Island.

KoROTAKATAKA is given as a constellation by Williams. It
is said to mark the bounds of the Milky Way, presumabl}^
situated about its border. The unahi 0 Takero (? scales of
Takero) are said to have fallen, and so formed Korotakataka.

Makahea is queried as Canopus ; but Colenso's " Makehua "
we have not any further note of.

Maratea is said to be a star the heliacal rising of which
occurs some time after that of Vega : this does not tell us much.
Marere-o-tonga is a star-name well known to the Matatua tribes.
It is said to precede Canopus, and to be preceded by Takurua
parewai.

Of Marewa we know naught. When Rata, of Potynesian
fame, was about to set forth on his famous voyage his mother
said to him, " Wait awhile and set forth in December, when
Marewa and Autahi are suspended over the paehuakai " — ^ which
latter word presumably denotes the horizon. It is possible that
Marewa and Karewa are names for the same star.

Mata is probably an abbreviated form of Mata-kaheru, and
the triangular group of stars in Hyades was probably so called
because one form of the old wooden spade [kaheni) of the
Maori had a triangular blade. Such spades were used in the
Waikato and East Coast districts.

Hakaraia Pahewa, of Te Kaha, gives Taumata-kuku as the
name of Aldebaran.

We are told that Te Kokota is a female. Her task is to give
signs as to seasons and of the coming davm ; she is the conductor
or preceder of the daylight.

The Pleiades. — This far-famed star group has been exalted
and venerated by many races from time immemorial. Innumer-
able myths are connected with it, and the Pleiades year has been
an institution over a great area of the world for many, many
centuries. There is much of sameness in the myths clustering
around this group, and those of the Greeks are such as were
evolved by barbaric folk. Most star-myths are puerile, though
some have a meaning that is concealed beneath a childish fable.

The old myth we are acquainted with tells us that the
Pleiades are the seven daughters of Pleione and Atlas, who, on
being harassed, were turned into doves and flew up to the heavens.
One of them is invisible because she married a mortal. The

ASTRONOMICAL KNOWLEDGE OF THE MAORL 43

Maori tells us that Matariki, their name for the group, is a female.
Our native friends have a habit of so speaking of a constellation
as though it were a single star. An old star-gazing friend of
the writer said that six stars are plainly seen in Matariki, but
that a seventh is faintly visible. Colenso writes : "I found
that the Maori could see more stars in the Pleiades with the
unaided eye than I could, for, while I could only see clearly
six stars, they could see seven, and sometimes eight." Pio, of
Ngati-Awa, gave the names of the six prominent stars of the
group as Tupua-nuku, Tupua-rangi, Waiti, Waita, Waipuna-a-
rangi, and Ururangi. He makes a curious remark that may
possibly mean that Matariki is the name of a single star of the
group, in which case we have the name of seven. He says :
" I will now tell you about another ancestor in the heavens, one
Matariki, and her six children." He then gives the six names
as recorded above. Elsewhere in his voluminous manuscript
he remarks that the assembly of Matariki came down to earth,
leaving Poutini, another star, on high.

We have already noted a fable that shows Matariki to be
the offspring of Raro and Raumati, the personified forms of earth
(or the underworld) and of summer. The expressions paki o
Matariki, paki o Ruhi, paki o Hewa, and paki o Rangi denote
fine weather.

The task of Matariki, say the Maori, is to keep moving in a
cluster, to foretell lean and fat seasons, and bring food-supplies
to man ; hence the name of Ao-kai is applied to it. An old
saying is, " When Matariki is seen, then game is preserved " ;
for it marked the season when such food-supplies have been
procured and preserved in fat in certain vessels. {Ka kitea a
Matariki, kua maoka te hinu.)

The Tuhoe folk say that if the stars of Matariki appear to
stand wide apart, then a warm and bountiful season follows ;
but should they seem to be close together it betokens a cold
season marked by scarcity. Another version is that if the stars
of this group are indistinctly seen at the time of its heliacal rising,
and they seem to quiver or move, then a cold season follows. If
they are plainly seen at that time— stand out distinctly — a warm,
plentiful season ensues. Hence we hear the saying, Nga kai a
Matariki, nana i ao ake ki runga (The food-supplies of Matariki,
by her scooped up).

" The assembly of Matariki and Tangotango," remarked an
old native, " are seen on the breast of their forbear Rangi, seen
paddling their canoe." Another states that the group disappears
on the i6th May, and reappears on the i6th June in the tail of
the Milky Way. Again, the Maori says : " When Matariki is
seen by the eye of man, then the korokoro (lamprey) is caught."
Also, Tena nga kanohi kua tikona e Matariki is a saying denoting
wakefulness at night, equivalent to our own saying regarding the
dustman. Sir George Grey gives four other sayings : Matariki
ahunga nui ; Matariki tapuapua ; Matariki hunga nui ; Matariki
kanohi iti. The first refers to the group as provider of plentiful
f ood-suppHes ; the second to the abundance of pools of water in
the winter season of Matariki ; the third denotes that Matariki

44 DOMINION MUSEUM MONOGRAPH NO. 3.

has a numerous following, as of persons engaged in collecting
food-supplies (Grey says, because all tribes made offerings of
their first sweet potatoes to Matariki) ; the fourth may be rendered
as " small-eyed Matariki," which is also the meaning of the words
mata tiki.

Nicholas, who visited New Zealand with Marsden in 1814-15,
in discussing Maori star-lore, says : " The Pleiades they believe to
be seven of their countrymen, fixed after their death in that part
of the heavens, and that one eye of each of them, which appears
in the shape of a star, is the only part that is visible." It is
doubtful if Nicholas was a reliable collector of such lore ; the
language difficulty would be a serious handicap.

The appearance of the Pleiades was a notable event in Maori-
land. It was greeted in two ways — by laments for those who
had died recently, and by women with singing and posture dances.
The event was marked by a festival, by feasting and universal
joy. Parties of women faced the famous star group and greeted
it with song and dance.

Turner tells us that at Samoa the Pleiades are known as
Li'i and Mata-ali'i (Riki and Mata-ariki) ; and also that " when
the constellation Pleiades was seen there was unusual joy all
over the month, and expressed by singing, dancing, and blowing
shell trumpets." Again, Jarves states that the Hawaiians held a
festival at the commencement of the new year. It was called the
Makahiki. It was a long-continued festival, marked by feasting,
games, dances, and sham fights.

We have seen that the Maori year commenced with the
heliacal rising of the Pleiades, but in the Cook Islands the new
year began when that group rose in the evening in December.
The Rev. W. W. Gill writes as follows in his Myths and Songs from
the South Pacific : " The arrival of the new year was indicated
by the appearance of Matariki, or Pleiades, on the eastern horizon
just after sunset — i.e., about the middle of December. Hence the
idolatrous worship paid to this beautiful cluster of stars in many
of the South Sea Islands. The Pleiades were worshipped at
Danger Island, and at the Penrhyns down to the introduction of
Christianity in 1857. In many islands extravagant joy is still
manifested at the rising of this constellation out of the ocean."
The same writer tells us that there is a curious connection
between the Pleiades and the flying kites of the natives of
Mangaia. They have three forms of kites ; one is club or dia-
mond shaped, and has attached to its balancing-tail six bunches
of feathers to correspond with the six stars of the Pleiades.
Another is a winged form with three bunches of feathers to
represent the three bright stars in Orion's Belt. The third form
is oval, having four bunches of feathers for the Twins and their
parents. Extracts from the Rev. W. W. Gill's papers published
in vol. 24 of the Polynesian Journal show us the esteem in which
the Pleiades were held at the isles of Manihiki and Rakahanga :
" Another god they had was Matariki (the Pleiades), which they
worshipped."

At Tahiti the Pleiades are called Matari'i, the " k " being
dropped in that dialect ; at Home Island it is Mataliki,

J

ASTRONOMICAI, KNOWLEDGE OF THE MAORI. 45

An old Hawaiian myth tells us of one Hina (apparently our
old friend the moon) who had as husband one Makalii (Matariki
in Maori), who became the Pleiades. This Makalii is spoken of
as a storer of food products. Again, in far Peru we find that
the Pleiades were highly venerated.

A Mangaia myth has it that the Pleiades originally formed
one star, which became broken into six pieces. These folk call
Aldebaran " Aumea."

The Pleiades Year. — We have seen that the Pleiades year was
a Polynesian institution, and that the Maori of New Zealand
seems to have changed the commencement of his year from
December to June — that is, from the evening rising to the heliacal
rising of the group — since he left the sunny isles of eastern
Polynesia behind him. The statement concerning " sunset " at
page 97 of Te Kauwae-runga is an error.

In his work on the Polynesian race Fomander states that the
Polynesian year was regulated by the rising of the Pleiades, as
the month of Makalii began when that constellation rose at
sunset — i.e., about the 20th November.

The year beginning in autumn or winter was an ancient
institution in south-eastern Asia, and apparently farther west-
ward. In his Primitive Traditional History J. F. Hewitt shows
that the Pleiades year was an ancient system of time-measure-
ment in India. The beginning of this Indian yeds was marked
by a festival, and its weeks were reckoned by nights. It seems
to have commenced in October-November. Emigrant Indian
races took with them their measurement of time. The Pleiades
year obtained in Sumeria, Arabia, Siam, Celtic Britain ; the
modem Mandaites of Mesopotamia retained it. The Indian year
appears to have been marked by the setting of the Pleiades after
the sun — on the ist November, according to Hewitt. Stellar
reckoning of time, and the ancient institution of the Pleiades
year, form an interesting subject, but we cannot, as Maori,
pursue it further.

The only note we have concerning Matawhero is to the
effect that it is a red star.

Williams's Dictionary gives Matiti as a star indicating the
summer, and also as a word denoting summicr. Five subdivisions
of this Matiti season are Matiti-tau, Matiti-hana, Matiti -kaiwai,
Matiti-kaipaenga, and Matiti-ruwai. Matiti-tau begins some time
in November, and the final one ends in April. The names given
by Stowell differ in their endings, and he gives seven of them.
Thomson says that the star Matiti appears in Februar5^ It is
quite possible that the story of Matiti alluded to in the
Journal of the Polynesian Society (vol. 27, pages 138-42) is a
star-myth. Matiti came from beyond the skies to Tautari nui
o Matariki, and obtained the stars Wero-i-te-ninihi and Wero-i-te-
kokota.

Matohi is given as a star-name at page 169 in Te Kauwae-
runga, but the original at page 61 does not support the state-
ment. Mawera may be a transposed form of Marewa. As to
Meto, the evidence seems to point to its being a name for a
comet, which are often called whetu by natives.

46 DOMINION MUSEUM MONOGRAPH NO. 3.

The Paepae o Whaitiri appears to be the name of a constel-
lation, but it awaits identification. The same may be said of the
Pou o Whaitiri, which may possibly be the planet Meremere.
The Rev. R. Taylor seems to show that Whakamaro-te-rangi and
Meremere are parts of the Paepae o Whaitiri, which does not
look convincing.

Constellation of Scorpio. — Naturally the most important
" person " of this group is Antares, known as Rehua on the east
coast of the North Island. Stowell identifies Rehua with Sirius,
but this does not agree with the plain evidence of East Coast
natives. The Matatua tribes also term Antares Rehua. The
name may be applied to Sirius in the far North.

Rehua is spoken of as the summer star, and, indeed, almost
as a personification of summer or summer heat ; hence the
saying, Kiia tahu a Rehua and Ko Rehua whakaruhi tangata
(Rehua the enervator of man). Another such is given by Grey
— Ko Rehua pona nui (big-jointed Rehua) — for in summer people
get thinner and their joints protrude. Colenso seemed to believe
that Rehua was the name of a planet — Mars or Jupiter — and in
proof thereof gives this saying : Titiro to mata ki a Rehia, ki te
maia kihai i kamo (Turn your eye to Rehua, to the eye that
winked not).

Students of Maori myth are very liable to become confused
over this name of Rehua, for it is not only the name of a star
but also of one of the supernatural beings, termed Whatukura,
who abide in the uppermost of the twelve heavens and act as
messengers for lo, the Supreme Being. The name is also used
as a sort of synonym for chieftainship ; hence, when a chief
dies, we hear the saying, Ko Rehua ka mate (Rehua is dead).

An old native said to the writer, " Rehua is a star, a bird
with two wings ; one wing is broken, the other whole. Under
the unbroken wing is the Waka o Tama-rereti (Tail of the
Scorpion). When Rehua mates with Pekehawani he begets Ruhi
and Whakapae-waka. At such time the ocean is motionless and
windless, hence the saying, te paki o Ruhi (the fine weather of
Ruhi.)" Here we see the name of Rehua includes the curved
line of stars, of which Antares forms one, also several stars below
it that form part of the broken wing. Tuhoe call the curved line
of stars the Waka o Mairerangi (Canoe of Mairerangi). The
generally accepted version of the above myth is that Rehua has
two wives, one being Ruhi, or Ruhi-te-rangi, also known as
Pekehawani ; the other is named Whakaonge-kai. The former
name, Ruhi, is a word meaning " weak, languid," while Wha-
kaonge-kai may be rendered as " she who makes food scarce."
The ninth month of the Maori year is sometimes called Ruhi-
te-rangi. Rehua has these two wives ranged one on either side
of him. When Rehua abides with Ruhi her feet aUght upon
the earth, the left foot first, and all fruits are formed, while all
things, food products and the earth itself, become enervated.
When Rehua mates with Whakaonge-kai summer has come.
Tliis latter person is a most voracious female, hence food-
supplies run short. When man becomes languid during hot
weather it is said that Rehua is afflicting him — that is to say,

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 47

his wife, Whakaonge-kai, and the heat of the sun. The task of
Rehua, saith the Maori, is to cook — that is, ripen — all fruits of
the earth. Rehua 's own home is at the Putahi o Rangiaho ;
his place of abode is the Uruuru-rangi, at Tiritiri-o-matangi,
the second of the twelve heavens, counting downwards. This
latter statement may apply, however, to the other Rehua.

Another anecdote pertaining to Rehua is as follows : Na te
aha i whawhati te paihau 0 Rehua ? (What broke the wing of
Rehua ?) Answer : Na te taurekareka ; na nga Papaka o
Wharaurangi (The slave, the papaka (? crabs = ? vassals) of
Wharaurangi) . We have no explanation of this peculiar discourse.

The offspring of Rehua, says an old fable, are the koko (= tui,
a bird) and the inanga (a small fish often called whitebait). On
the Turu and Rakaunui nights of the moon (sixteenth and
seventeenth nights) in the ninth month of the Maori year
(February-March) these fish are said to descend rivers to the sea,
there to spawn. There are three such migrations of these fish ;
the second one is called that of the Kohi o Autahi-ma-Rehua ;
the third is called that of Takero (a star-name). The following
fable is highly explanatory : About the inanga — these young
folk enquired of Rehua, " What are we to do ? " And Rehua
replied, " When you see the sky redden (the imu-rangi, or papa-
kura), that is a call to you to hasten to your mother Wainui
(personified form of the ocean) and there give birth to your
offspring. You will then return whence you came ; your off-
spring will follow in the fourth month. When your ancestor
Takero is seen your last company will proceed to Wainui."

Another of the offspring of Rehua is the hakuwai, a mythical
bird of the heavens, occasionally heard but never seen.

There is some evidence that serves to identify Rehua, the
supernatural being of the upper heavens, with Rehua the star.
With both the tui or koko bird is connected (see page 33 of Sir G.
Grey's Polynesian Mythology, 1854 ^d-)- Rehua and the koko
enter into the story of Hinauri (the moon) and Rupe, or Maui.
These birds frequented the head of Rupe, whereon they found
their food ; and lehua ( = rehua) is a Hawaiian word, now
obsolete, denoting the forest. The home of Rehua was at the
Putahi nui o Rehua ; and this story into which enter the
Paepae o Whaitiri and the Pou o Whaitiri is evidently an
astronomical myth. The Tuhi o Kaitangata referred to in the
story is some gleaming celestial phenomenon. This peculiar
word tuhi means to glow, redden, gleam, shine, as the redness
in the sky preceding dawn. Haeata denotes dawn, also a certain
gleaming aspect of the sky.

Stowell identifies Rehua as Sirius — probably a Ngapuhi
version, though this is not explained. He makes Te Putahi nui
o Rehua the Hne of stars leading southward (presumably from
Sirius) and culminating in the great star triangle. " That triangle
enframes the mirror or reflector of Sirius, known as Pukawanui
{Pukawanui, te wai whakaata 0 Rehua)." Again, he writes :
" Te Taumata o Rehua and Te Huinga o Rehua are also
familiar references."

Another old star-fable is to the effect that Rehua mated
with Puanga (Rigel in Orion), their offspring being Poananga

48 DOMINION MUSEUM MONOGRAPH NO. 3.

(the clematis) and Tahumate, or Puahou {= houhou — parapara
= Nothopanax arhoreum). These children were bom in the
Mahuru season (spring) ; their task is to forewarn us of the
approaching warmth of summer. Ruaumoko (origin and per-
sonified form of earthquakes) caused the birth of those young
folk by shaking the earth ; after them many others were born.
• Puahou was bom in August ; he is the most important of the
offspring. Those children are still suckling their mother during
that month. In this curious mythopoetical story we see a refer-
ence to the blossoming of certain plants, the children of Rehua,
the forest.

The kekerewai, or green beetle-like creature seen in numbers
on the manuka shrubs, is called the Manu a Rehua among the
Matatua tribes. It was formerly eaten by the natives. Manu
denotes a bird, but in parts of Polynesia it is applied to insects ;
probably our local natives formerly used it in that sense.

At Tahiti the stars Castor and Pollux are known as Pipiri
and Rehua, according to ElHs.

The precise name of the Canoe of Tama-rereti (Tail of the
Scorpion), say the Matatua folk, is Puna-ariki (given elsewhere
as Uruao). The Rev. R. Taylor makes an amazing canoe of it,
for he says that the Pleiades forms the bow of the vessel, and
the three bright stars in Orion's Belt the stem, while for the
anchor he roams far afield to the Southern Cross — an arrangement
not borne out in his diagram with any respect for position or
relative distance.

One version of these old star-myths makes Tama-rereti as
one of the offspring of Uru-te-ngangana, with Tangotango of
many aliases as his sister. Mr. Beattie's South Island notes
seem to show that the Canoe of Tama-rereti is the same as the
Waka o Rangi {Journal of the Polynesian Society, vol. 27, pages
141-145).

PouTU-TE-RANGi. — WilUams's Maori Dictionary gives this as
the name of Altair, but says that it is also applied to Antares.
Stowell identifies it as Aquila. The name is also applied to the
tenth month of the Maori year (March-April). Of the two last
months of the year Moihi, of Wairarapa, remarked : "These two
form the Ngahuru-tuhoehoe season, the more prominent name
of which was Poutu-te-rangi. The autumn ends with these."
Apparently this period is marked by the appearance of the above
star. A Tuhoe native says that Poutu-te-rangi is another name
for Rehua. " When his feet alight upon earth he is called
Poutu-te-rangi ; this is the autumn. When but one foot has so
alighted he is still called Rehua." Ngati-Awa call Poutu-te-
rangi the leader or conductor of the year ; it is seen in the
heavens in summer and autumn. The kumara crop was lifted
in the month of Poutu-te-rangi, which, according to Tamarau,
of Tuhoe, is. the eleventh month. Poutu-te-rangi is termed one
of the food-bringing stars. The statement at page 56 of vol. 16
of the Journal of the Polynesian Society, to the effect that this
star marks the planting season, is apparently an error.

PiAWAi. — This is the name of a group of four stars, not
identified, as given by Tuhoe. The group is called a hue (gourd) ;
presumably it hcis some resemblance in fonn to that esculent.

ASTRONOMICAL KNOWLEDGE OF THE MAORL 49

PiPiKL — This, quoth an old native to the writer, is a star of
low rank. It really consists of two stars adhering to each other ;
hence its name. It appears a little while before the Pleiades,
and the first month is called the Tahi o Pipiri, sometimes the
Toruheri o Pipiri (Ngati-Awa), and also Opipiri. " Te po tutanga
nut 0 Pipiri " appears in Grey's Maori proverbs as a saying
denoting the long nights of winter. At Mangaia the third month
of the winter season is called Pipiri.

PouTiNi. — This star, according to Ngati-Awa, is identical
with Poutini, the origin of the pounamu (greenstone, nephrite),
which is termed the whatu or stone of Poutini. Hence this name
was applied to the district of Westland in which that highly
prized stone was found.

PuwHAKAHARA. — This Star, in conjunction with one Hinepipi,
is credited with being the origin of the maire tree {Olea spp.).

Rangawhenua. — In the Bay of Plenty district this name is
apparently applied to one of the planets, Jupiter or Mars. It
is called the conductor or preceder of Vega. When Rangawhenua
appears, the high tides called nga tai 0 Rangawhenua also appear
in the Bay of Plenty. Mr. S. Percy Smith remarks that the
expression applies to certain yearly-recurring series of heavy
rollers that roll southward. Taylor gives Rangawhenua and
Uruao as the stars or constellations marking the month of
January.

Te Ra o Tainui (The Sail of Tainui). — Mr. White gives this
as the name of a star or constellation. In his unpublished
MS. he gives a diagram of the " Tainui " canoe as represented
by stars. The Pleiades form the bow of this starry vessel, and
the three bright stars in Orion's Belt represent the stem. The
sail, the Ra o Tainui, is perhaps the Hyades. The cable is seen
in the Pointers, and the anchor is the Punga a Tama-rereti, the
Southern Cross. This canoe reminds us of Taylor's Waka o Tama-
rereti — evidently the same vessel. The position of the cable in
relation to the far-flung anchor is somewhat unusual. Taylor
connects the Ra o Tainui with the month of June.

RuAKi-MOTUMOTU. — -Wohlers gives Ruaki-motumotu, Tahu-
weruweru (or werawera), and Whare-pungarehu as South Island
star-names.

Takero. — A far-spread star-name, for it appears as Ta'ero
at Tahiti (where Miss Henry queries it as Bacchus or Mercury),
as Taelo at Samoa, and as Kaelo at the Hawaiian Isles.
Apparently Takero rises here in autumn ; at Hawaii it gives its
name to the nlonth of May. The Maori says : "In autumn, in
the time of Takero, or when Takero appears, then the inanga
migrate to the ocean."

Takurua. — This star-name is identified as Sirius by Williams
and some other authorities. It is also the commonly used name
for winter. Stowell gives Takurua as the name of Sirius during
the winter months only. The saying te anu 0 Taku, denoting the
cold of winter, shows an abbreviation of the star-name. This
is the star that is said to bring frost, snow, and cold. The
Tuhoe folk say that there are several stars of this name.

50 DOMINION MUSEUM MONOGRAPH NO. 3.

Takurua-whareana, if appearing bright and distinct, warns us
of heavy frost. Farther south is Takurua-parewai, which is the
preceder of Marere-o-tonga. At the Hawaiian Isles there are two
stars named Kaulua (=Ta'ulua — the Hawaiian letter-change of k
for t is quite modem), and the month of June is called Kaulua.
At Samoa there are two stars called Taulua. At Tahiti, according
to Miss Henry (Journal of the Polynesian Society, vol. 16), the
name seems to be applied to most stars, as Ta'urua-nui (Great
Fomalhaut, and also apparently Jupiter), Ta'urua-nui o te hiti
apato'a (Canopus), and Ta'urua nui amo aha (Sirius). Ellis
gives Ta'urua hiti i te ahiahi (Takurua shining in the evening)
as the Tahitian name for the evening star.

Wero. — The three (or more) Wero stars have not been
identified, but they are spoken of as winter stars. One contributor,
however, states that Wero-i-te-ninihi and Wero-i-te-kokota pertain
to winter, and give forth signs to man concerning that period,
while Wero-i-te-ao-marie provides the same for summer. Welo
is a star-name at Hawaii. These Wero names, as Wero-i-te-
ninihi, Wero-i-te-kokota, and Wero-i-te-wawana, are sometimes
employed by the Maori to denote cold, as though they were
personifications of cold.

The following extract from an old song, an oriori, as sung over
a little child, is of interest as mentioning the Wero stars and
some others : —

E hokai ana koe ki whea, e Tane-tikitiki . . e

Ka pa mai te waha — Ki te whai atu i ta taua nei puhi, e hika. .e

E hoki : Tangohia e koe i nga tupuni o Wehi-nui-o-mamao

Ko Hihira ki uta, ko Hihira ki tai

Ko Parinuku, ko Parirangi

Tikina e koe ki te kahui whatu punga nei..e

Ko Takurua nei, e, Meremere nei, e, Atutahi-ma-Rehua nei..e

He ariki no te tau ka wehe nei . . e

Ka tau mai ko Whakaneke-pungarehu nei . . e

Ko Uaki-motumotu nei . . e

Hei tupa i a Wero-i-te-ninihi, e, ko Wero-i-te-kokota nei..e

Ka puta i konei o raua tuahine

A Wero-i-te-marie, a Wero-i-te-ahuru . . e

Koia te wero" i te mahana. .e

I tataia ki te poho o Ranginui

Koia Tama-nui-te-ra, e hine . . e

Ka haere wareware atu na koe • . e

Koia i tau ai te haere i te aoturoa, e hine..e..i

Ka wehea te po i konei, te ao i konei

E hine aku . . e . . i.

Herein we recognize Hirauta, Hiratai, and other unexplained
names, but apparently those of stars or some celestial phenomena.
The first two Wero appear to be looked upon as males, and the
other two as females. Uaki-motumotu is evidently the Ruaki-
motumotu mentioned elsewhere. Whakaneke-pungarehu may be
compared with Whare-pungarehu given by Wohlers.

Much interesting matter is contained in some of these songs
composed to be sung to children, for the object was to familiarize
them with the names of ancestors, historical incidents, &c.

Tama-i-waho. — Ngati-Awa speak of this as a star-name.
Apparently it represents the supernatural being of that name.

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 5 1

Tariaho is given as a star-name by Mr. White. It is probably
a form of Tariao.

Tautahi. — A Wairarapa native gave the name of Tautahi
o Rongo, apparently as representing Tautahi, Takurua, and
Tautoru ; but the matter is not clear.

Te Tipi. — Given as a star-name at page 204 of vol. 16 of the
Polynesian Journal.

Uruao. — Williams gives Uruao as a star that appears in January
or February. In Maori myth this was the name of the vessel
of Tama-rereti in which the stars were conveyed to the breast
of the Sky Parent ; hence one would suppose Uruao to be the
more correct name of the Waka o Tama-rereti, the Tail of the
Scorpion. The Maori says Te Ikaroa (Milky Way) and Tama-
rereti have under their care all the " little suns," and they also
guard their canoe. Again, a passage in the Kauwae-runga identifies
Uruao with the Waka o Tama-rereti.

Waka o Rangi. — In Mr. Beattie's collection of South Island
native lore we are informed that the " Waka o Rangi " was the
name of a very ancient vessel of the Polynesian explorers. It
is now represented by a group of stars which has not been
identified. It is also stated that the stars were partitioned out
among various gods, and that one of these sky divisions was
Tauta:ri-nui o Matariki.

Whakaahu. — Stowell identifies this star as Castor. Williams
gives the two forms of the name, Whakaahu and Whakaahu-te-ra,
querying it as Castor or Pollux. At Samoa Fa'aafu is a star-name,
as also is Fa-aahu at Tahiti. The latter is also a name applied
to the month of February by Tahitians, as they call March
Pipiri; and the Hawaiians term March Taelo (Takero in Maori).
At Home Island February and March are called Fakaafu-ola
and Fakaafu-mate.

The following line from a song seems to imply that Whakaahu
and Rigel appear at about the same time : —

Ka rewa ko Puanga, ka rewa ko Whakaahu.

Whakaahu seems to be essentially a summer star, and is
sometimes used, apparently, to denote that season. We find
in a quaint old myth that Oipiri (or Oipiriwhea), who repre-
sents winter and produces snow, and Whakaahu, who represents
light and this world, were both daughters of Day and Night,
and were born in space. Oipiri (apparently connected with
Pipiri) was acquainted with all matters pertaining to Night
and Winter, while Whakaahu followed the paths of Day, and
represents the world of light, or marama kehokeho. Her name of
Whakaahu also was equivalent to summer, and to Hiringa. This
latter is one of the names of Tane (personified form of the sun,
who is the origin of knowledge). Both these female beings
(representing a winter and a summer star) were taken to wife by
Rehua. The attendants of Oipiri and Whakaahu are ever con-
tending with each other, but neither side ever gains a lasting
victory. Here we have an allegorical myth illustrating the yearly
contest between summer and winter, wherein night, day, summer,
and winter are personified, while the two seasons are represented
by star-names.

52 DOMINION MUSEUM MONOGRAPH NO. 3.

An old couplet runs as follows : —

Kotahi tangata ki Hawaiki, ko Whakatau anake ;
Kotahi tangata ki Aotearoa, ko Tama-uawhiti (ara ko Tama-
nui-te-ra).

(There is one person at Hawaiki, Whakatau only ; there Ls
one person at Aotearoa, Tama-uawhiti — that is to say, Tama-
nui-te-ra (the sun).

Whakatau is spoken of as a warrior, the equal of Oipiriwhea.
Tama-uawhiti resembles Whakaahu (otherwise Hiringa), who repre-
sents mental desire for knowledge, and energy in the art of
cultivating food-supplies for man, and other important matters —
the source of knowledge.

Here we encounter yet another name for the sun, Tama-
uawhiti, who is coupled with summer in opposition to Whakatau
and winter. Of a verity the Maori was a past-master in the
conception of personifications and allegorical teachings !

Whanui. — This is another of the high-class stars; the whetu-
rangatira of Maori lore. It not only serves as a season-marker
and regulator of certain industrial pursuits, but it also provides
portents in regard to divers matters. Whanui is identified as
Vega. This star served as a pole-star for about two thousand
years — from 12000 to loooo B.C.

If this star appears to move slowly this is said to be the
sign of a tau kai, or fat season — all food products will flourish,
vegetable and animal ; but if it seems to move quickly, as
though borne forward by the wind, then a lean season follows.
Whanui gives the sign for the lifting of the kumara crop, and
this must not be delayed too long after the heliacal rising of the
star ; hence it takes place in the month of Poutu-te-rangi. As
it is well known when Whanui will appear, storage-pits for the
kumara are put in order in good time, and when Whanui appears
the task of lifting the crop is commenced, after which comes the
harvest festival — feasting and rejoicing, with indulgence in old-
time games and pastimes.

A contribution from a native authority is as follows : " Another
star in the heavens is Whanui, whose address to people is —
' O friends ! Here am I, Whakakorongata, awake and rise !
Seize your spade, and to work ; store the crop in the pits, then
turn to rejoicing and sing your chants of joy, for all women and
children are now joyful; there is naught to disturb them.'"

The task of Whanui, we are told, is to provide kumara as
food for the people of this world. Moreover, it was from
Whanui that this tuber was originally obtained by man — a
curious belief, paralleled by one noted in Indonesia, that rice
was first obtained from the Pleiades. Pani-tinaku, who is looked
upon as the mother of the kumara, was the wife of one Rongo-
maui, who may or may not be identical with Rongo-marae-roa,
and who was a taina (younger brother or relative) of Whanui.
The latter would not part with any of his children, the kumara ;
hence they were stolen from him by Rongo, who brought the
seed to this world, and Pani gave birth to the tuber at the
Wai o Mona-ariki. Pani was the aunt and foster-mother of the
Maui brothers, whose father was Tangaroa-i-te-rupetu, a brother
of Pani.

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 53

Another myth makes Whanui an ancestor of man, for one
of his offspring was Mahanga-i-te-rangi, who married Te Uhi-o-
te-rangi, from whom man is descended ; hence the following in
an old song : — •

Tirohia e koe te rerenga mai o Whanui

Nana i ai mai ko to tupuna ko Mahanga-i-te-rangi.

Whanui never forgets his yearly boon to mankind ; year by
year he sends to him the mana of the prized tuber, the sweet
potato. Yet he seems to have made man suffer for the act
of theft committed by Rongomaui, for he said to Anuhe, and
Toronu, and Moka, " Go you below and live upon Kongo " —
hence we ever see those pests assailing the kumara. These are
three species of caterpillar that attack the kumara plants.

Whetu-kaupo. — Given by Williams as a star which sets in
the evening in October and November. An East Coast native
gave it as a name for a comet.

Whiro. — Identified by Stowell as Mercury in his Maori-
English Tutor, but as the planet Mars on a former occasion.

Such are the Maori star-names collected, and a poor showing
it is, compared with what might have been obtained, for so few
have been identified. These are the ra ririki, the little suns,
the apa whatu a Te Ahuru that gleam in the sky above us.

A few expressions used in various contributions are puzzling,
and remain unexplained, such as the paetai 0 te rangi and the
Paetaku-o-Rongo to which Tane conveyed the stars when he
obtained them from Wehi-nui-o-mamao. In another place this is
given as the Paetaku o te rangi o Kongo, the threshold of the
heaven of Kongo. Kikorangi is a word denoting the blue sky.

It will be seen that many star-names are also applied to months
and seasons, a common custom in Polynesia.

Comets.

The term whetu (star) is often applied to comets by the Maori,
but he has a number of other names by which he designates them,
such as the following : —

Auahi-roa. Purereahu. (Stowell.)

Auahi-turoa. Rongomai ?

Auroa. (Colenso.) Tunui-a-te-ika ?

Manu-i-te-ra. (Stowell.) Taketake-hikuroa.

Meto. Upoko-roa.

Puaroa. Wahieroa.

Puihiihi-rere. (Stowell.) Whetu-kaupo.

It is quite likely that the name of Tiramaroa is also applied
to a comet. This Tiramaroa was described by a native as having
long puhihi (rays), which are sometimes directed upwards and
sometimes downwards. This looks somewhat like the tail of
a comet. It is said to have been seen during the siege of Te
Tapiri, in 1865, and again about the time of the Tarawera
eruption (1886). Evidently it is neither star nor meteor.

Auahi-roa and Auahi-turoa are common names for a comet
{auahi = svaoke ; roa = long). A curious myth is attached to
Auahi-turoa among the Matatua tribes. He is said to be the
offspring of the sun. Now, the son of Tangotango — that is to

54 DOMINION MUSEUM MONOGRPAH NO. 3.

say, the sun — bethought him of sending his child down to earth
in order to convey a boon to mankind. Even so, he said to
his son, Auahi-turoa, " Go you and carry a boon to our offspring
on earth." Said Auahi-turoa, " In what form shall I bear it ? "
The reply was, " Give them five (tokonma). Take your offspring
and attach them to those of Hine-te-iwaiwa and of the lightning.
Give them fire to bring benefits to man. Do not approach the
elder, but deal with the younger. Such is your task."

Thus Auahi-turoa came down to earth to bring a boon to
mankind, and that boon was fire. He took to wife here in this
world one Mahuika, younger sister of Hine-nui-te-po, the erst
Dawn Maid, and she bore the five Fire Children, whose names
are the names of the five fingers of the human hand. These are
the Fire Children, born on earth, who produce fire for man.

In the secondary myth pertaining to this subject, the origin
of fire, Maui begs the fingers of Mahuika as fire for man. After
fire took refuge in Hine-kaikomako (personified form of a tree,
Pennantia corymhosa) it became necessary for man to grasp and
manipulate the fire-generating sticks so as to coax fire from the
body of the Lady Kaikomako. So when you see the comet in
the heavens, know that it is Auahi-turoa, he who brought fire to
mankind. And fire is often called Te Tama a Auahi-roa, or Te
Tama a Upoko-roa (the son of Auahi-roa, or of Upoko-roa),
because it is the offspring of the comet.
Te Ra (the sun)

Auahi-turoa = Mahuika '

I I I I I

Takonui. Takoroa. Mapere. Manawa. Toiti.

These are the five Fire Children.

It is a singular coincidence that, in Persian myth, fire is
said to have been the son of the sun and messenger of the gods,
who was sent down to earth in the form of lightning.

Te Manu-i-te-ra. — This singular name, which may be
rendered as " The Bird from the Sun," is, according to Stowell,
a comet-name. We have also seen that it is connected with
the sun by some writers. It is worthy of note that a comet is
called manu in the island of Nuguria, Solomon Group — a Poly-
nesian dialect among Melanesian peoples.

In Te Ika a Maui (2nd ed., page 278) Taylor gives a singular
myth connected with Te Manu-i-te-ra. At page 283 he states
that the abode of Te Manu-i-te-ra was on the mountain of
Hikurangi, a place where the evils of the world were unknown.
He was a supernatural being, and his abode was called Totoka,
a word meaning " congealed." In the sense of " frozen " it
would be applicable to the summit of a mountain. On this place
the hghtning flashed ; and when the Manu-i-te-ra flew abroad
the heavens were illuminated.

In his Maori History of the Taranaki Coast, at page 149, Mr.
S. P. Smith gives a version of the above myth in which the name
of Te Manu-i-te-ra is replaced by that of Tama-nui-te-ra (a name
for the sun), the difference between the two names being very

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 55

slight — namely, a single vowel-sound. In the song given, how-
ever, the name of Te Manu-i-te-ra appears. Mr. Smith considers
the latter to be a name for the sun.

Another peculiar myth concerning the Manu appears in
vol. 2 of the Journal of the Polynesian Society, at page 143.

Meto. — It is now fairly certain that Meto is a comet-name.
It is said to be a whetu puhihi — that is, it emits rays, or seems to
be partially auahi, as a native described it. This word denotes
smoke, but is also applied to haze or vapour. The rays or tail
of Meto extend upwards, says a native ; if its body be below the
horizon, as a range of hills, its puhihi extend up above the
horizon {Ka hihi ake nga puhihi). The appearance of Meto is
said to be the portent of a hot summer. The Tuhoe folk claimed
that the comet of 1907 was Meto.

PuAROA. — I am inclined to think that this is another comet-
name. Pua means " smoky " or " hazy," and roa is " long,"
It seems probable that pua has been used as a noun in the past.
At Samoa Pusaloa is a comet, and is rendered as " Long Smoker."
Puaroa is said to have been regarded as a tapu phenomenon, and
is said to possess or emit mist-like emanations, referred to by the
name of hiku makohurangi, or misty tail. Again, the expression
au pukohu, applied by natives to Puaroa, are appropriate words
as applied to a comet. One native identifies Puaroa as Rere-
ahiahi, which is doubtful. Another states that it is a whetu
tapu. We have already seen that natives often term comets
whetu.

RoNGOMAi. — This is thought by Stowell to be the name of
Halley's Comet, but that body scarcely shows itself often enough
for the Maori to have a special name for it. It may be a generic
term for comets. The Maori describes Rongomai as a body that
moves through space, and appears to give off sparks. The Rev.
R. Taylor tells us that when the Pakakutu -pa at Otaki was
being besieged Rongomai was seen in broad daylight, a fiery form
rushing through space. It struck the ground and caused dust
to rise. This looks hke a meteorite. At Owhiro, near Island
Bay, is a place named Te Hapua o Rongomai, where that atua
(supernatural being) is said to have descended to earth in past
times. Rongomai was quite an important deity of the Maori
folk. In vol. 5 of the Polynesian Journal, at page 119, is an
account of one Rongomai being transferred from the earth to the
moon ; but this may be a different myth.

TuNUi-A-TE-iKA. — This is apparently another name for a
comet that is viewed as a supernatural being by the Maori, and
is utiHzed as what we glibly term a " god " — that is, to impart
power to ceremonies, rites, and charms. It is said that Tunui
can be seen in dayhght. Another such phenomenon apparently
is the Po-tuatini, and both are termed kikokiko, or malevolent
spirits. The appearance of a comet was considered to be an
evil portent. Tunui was one of the gods or mahgnant beings
that are termed atua tore, that are sent by their human
mediums on errands to distant parts. Thus I was told by an
old man of the Bay of Plenty that the Wairoa natives on one
occasion sent Tunui-a-te-ika to the former district to slay Hatua,

56 DOMINION MUSEUM MONOGRAPH NO. 3.

of Awa. He added, " We saw Tunui-a-te-ika coming towards us
through space."

Tutaka, of Tuhoe, stated that Tunui is not a star; it is a
demon, a spirit that flies through space ; it has a big head. Its
appearance denotes the death of some person ; hence, when it
is seen, people ask, " Who has died ? " Another says that
Tunui and Te Po-tuatini are seen in space at night, and that
both are atua toro, who have their human mediums who placate
and influence them by means of ritual formulae, &c. Thus
Tunui is employed as a war-god, and certain invocations are
addressed to him. The following is part of such a formula : —

Tenei taku aro

Ko to aro he aro kai manawa tangata
Auroki, aunguha, auwhekaro mai ki tenei pia,
Ki tenei tama nau, e Tunui-a-te-ika. .e. .i.

Tunui is the possessor, we are told, of a long tail, and, when
seen, priestly adepts performed the matapuru rite, in order to
avert the threatened evil, whatever it may be.

Taketake-hikuroa (Long-tailed Taketake) is a comet-name.
" Another name of Wahieroa is Taketake-hikuroa, and when
that demon is seen in the heavens it is viewed as an evil portent
for the tribe." So says the Maori.

Wahieroa is a comet-name, and also appears in Maori myth
in conjunction with those of Whaitiri, Tawhaki, Hema, and Hine-
tuahoanga, all of whom are personifications. A note in White
seems to show that he viewed Matawhaura as a comet-name.

Whetukaupo is given as a star-name by Williams, but an
East Coast native gives it as a comet-name. Good or evil
omens were derived from its position, as to whether the tail
{hiku) e:jtended upward or downward. Hence one might ask,
" Kei te pehea te upoko 0 te Whetu-kaupo ? " And one might
answer, " Kei te korakora " ("It is sparkling or flashing ").
This was an evil portent. Or the answer might be, " Kei te
auroki, puaho ana tera " {" The light is calm and steady ") — a
good omen.

Unahiroa is a doubtful name. It has been described as a
comet-name, also as the name of some such phenomenon as ignis
fatuus. Taylor gives it as TJrahiroa — apparently a misprint, of
which there are many in his little natural-history booklet.

The term whetu puhihi, applied to comets, is a descriptive
name, not a specific name or proper name such as Wahieroa, &c.
The word puhihi denotes the tail of the comet, which is said to
be auahi (smoke, haze, vapour). He roa te puhihi, ara te auahi
(The puhihi is long — that is to say, the auahi). Another descrip-
tion of a comet is Penei me te auahi ahi ona hihi, paku noa iho
te tinana (Its rays or appendages are like fire-smoke, its body
exceedingly small).

Early writers tell us of native speculations anent the comet
of 1843, and a Wellington newspaper stated that "the Maoris
hailed it as an evil omen, and commenced howling very
pathetically." Lieutenant Meade tells us of a comet seen
during the native disturbance of the " sixties," the portent being

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 57

interpreted in totally different ways by the two parties of natives,
friendly and hostile.

Meteors.

Meteors are termed matakokiri, tumatakokiri, kotiri, and kotiri-
tiri, and are probably also referred to as the unahi o Takero. In
the Bay of Plenty district the name of tamarau seems to be
applied to them. Williams has " marau = a comet or meteor,"
which may be the same name in a mutilated form.

The appearance of a meteor was looked upon as an evil omen
by the Maori. Samoan natives say that a meteor has gone to
seek fire. Taylor tells us in Te Ika a Maui that a meteor was
the aria or visible form of the supernatural being Rehua ; but
no corroboration seems to be forthcoming. He also says that
the old image of Tane at Tahiti " was represented as a meteor,
cone-shaped, with a large head, the body terminating in a point
or long tail." This may be so, but it looks dubious. His
anecdote of the appearance of a meteor just as he was preach-
ing in a dark hut from the phrase " Behold I saw Satan like
lightning fall from heaven," is good. " We all rushed out, and
saw a splendid meteor, like a drawn sword. My congregation
with almost one voice exclaimed, ' There is Satan falling from
heaven.' "

An old warlock of the sons of Awa discourses on meteors :
" Another ancestor is Tumatakokiri, who is seen darting at night.
His appearance is that of a star flying through space. His
task, as he so flies, is to foretell the aspect and conditions
of the heavenly bodies, of winds, and of seasons. If he swoops
downwards, the following season will be a windy one. If he
just flies through space, a fruitful season follows; a season of
plenty lies before the people. That ancestor is an atua (demon,
supernatural being), but is really a star flying through space."

White has a note that reads : " The matakokiri are simply
stars at their gambols." Again, we are told that meteors are
falling stars that have wandered out of their places, and have
been struck by their elders, the sun and moon. One says that
a meteor appearing to approach one is a good sign. Marshall
states. that a meteor betokened the death of a chief.

Maru.

This is the name of some luminous appearance occasionally
seen in the heavens. Williams queries it as "zodiacal hght." It
is viewed by the Maori as are comets, the rainbow, lightning, &c.
— that is, as the visible form of an atua (supernormal being).
Thus Maru was treated as what we call a god ; he was appealed
to and placated when his assistance was needed to help or protect
the people. He was one of the atua employed to protect a village
from all harmful influences.

Auguries were drawn from this celestial phenomenon, and
according to its form it foretold good or evil. If seen in the
form of a bow behind a travelling war-party it was a good omen.
If it appeared to have an incomplete aspect, then it betokened

58

DOMINION MUSEUM MONOGRAPH NO. 3.

ill fortune. Oracles were delivered by this being through the
mouths of its ^ human mediums. The name of Maru is often
associated with that of Haere and with that of Kahukura, two
personified forms of the rainbow. There is some old, well-nigh
forgotten myth about their having all been together at one time,
but owing to some quarrel they separated. Maru is one of the
secondary gods of the Maori, and was appealed to more by the
west-coast tribes than those of the east side of the Island. He
has many names, including that of Maru-te-whare-aitu.

The names Papakura, Umurangi, Imurangi, Ahi-manawa, and
Makaka-o-te-rangi are also applied to some form or forms of
celestial glow. Most of such things were held by the Maori to
furnish portents of some nature. " Should the ' red demon ' be
seen gleaming in the heavens," said an old native, " know that
it is Imurangi, and that the folk of the land near where it is
seen are threatened by some evil fate. Let some adept at once
discard his garments, and proceed to avert the danger." The
rite to avert it must be performed by a nude person. This
phenomenon is styled "sun-dog; fragmentary rainbow" in
Williams's Maori Dictionary. The ahi manawa is said to have
a flashing appearance.

The Aurora Australis is known as Tahunui-a-rangi. About
1869 a Whanganui native told Mr. John Hall that in past times,
when the ancestors of the Maori crossed the seas to New Zealand,
some of them continued their voyage to a far land in the south,
where they settled. The light called by us the aurora is the
reflection of huge fires kindled by the descendants of the old
migrants, who are signalling to their far-sundered relatives in
New Zealand.

Rainbow.

Here we have another phenomenon that occupied an important
place in Maori estimation, for the personified forms of the rainbow,
or two of them, Kahukura and Uenuku, were important atua of the
Maori pantheon.

The personified forms of the rainbow are Kahukura, Uenuku,
Haere, and Pou-te-aniwaniwa. Uenuku is also known as Uenuku-
rangi and Uenuku - kai - tangata ; he was employed as a war-
god, &c. White says that Kahukura was also known as Tahaereroa.
There are said to be three Haere — viz., Haere-a-Tautu, Haere-
waewae, and Haere-kohiko — though but little is heard of them.
The ordinary names for a rainbow, the vernacular terms, are
aniwaniwa, aheahea, and kopere, the latter perhaps a modem or
descriptive name. Taylor also gives puaheihei, which, however,
does not seem to be recognized by our dictionary-makers. Atua
piko and atua tapiko are descriptive names. Anuanua is a wide-
spread name for the rainbow in Polynesia.

We are told that Kahukura is the descendant of Pou-te-
aniwaniwa, and that he appears in the form of a bow in the
heavens. He is a double bow; the upper dark-coloured bow is
a male, and called Kahukura-pango ; the red-hued lower one is
a female, known as Pou-te-aniwaniwa. When they appear not

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 59

fully formed or developed it is an ill omen. They give signs
concerning rain, the ceasing of rain. The correct ritual will avert
any evil omen of rainbows.

Another pundit states that the name of the female bow is
Tuawhio-rangi. Their offspring are the whirlwinds, and their
parent is the Imurangi, whose wife is Tuhirangi. Yet another
says that the lower bow is known as Kahukura-whare. Kahu-
kura-i-te-rangi (Kahukura in the heavens) is a name sometimes
employed, and the female bow is called by some the Atua-
wharoro-mai-te-rangi. Kahukura is said to stand with one foot
on land and one on the ocean. Again, Kahukura is said to be
the offspring of Rongomai and Hine-te-wai, and the companion
of Rongoiamo. Both parents of Rongomai seem to be rainbows,
or were transformed into such. Paoka-o-te-rangi, Totoe-rangi,
Tahaina, Te Kaurukiruki, and Te Hereumu seem to be similar
phenomena — perhaps the differently coloured parts of a rainbow.
We are not aware of the difference between Kahukura and
Uenuku, or whether there is any.

Kahukura was a famed guide for mariners when making the
long sea voyage to New Zealand. He stood in the heavens before
the prow of the vessel as a guide during the day. At night he
retired to the stem thwart of the vessel, and his sister, Hine-
korako (a pale luminous arch in the heavens), went to the front
as a guide. So saith the Maori ; and who should know if he does
not ?

As for Uenuku-tawhana-i-te-rangi (Uenuku bow-like in the
heavens), there is a weird story concerning him. Originally he
was a denizen of this world — he dwelt on earth — where came to
him one Hine-pukohu-rangi, the Mist Maiden, also known as
Tairi-a-kohu, who is the personification of mist. She was accom-
panied by her sister Hinewai, who personifies fight rain. But
the Mist Maid never remained on earth during the hours of
daylight ; as dawn approached she disappeared and returned to
the heavens. This story proceeds as it does in all other lands,
even to far-distant Europe. The Mist Maid forbids Uenuku to
make her known to his people until a child is bom to them.
He disregards the injunction, and she leaves him for ever. She
sings a song of farewell to Uenuku ; a column of mist is seen
descending slowly from the heavens as she sings her song. It
reaches and envelopes her just as she concludes the song. As
the mist column rises again towards the sky the people look in vain
for Tairi-a-kohu. The Mist Maiden has returned to her home.
Uenuku was now disconsolate, and mourned the loss of his
beautiful Mist Maid, but never again was he to see her. Even
so, he wandered over far lands in his search for her, and at length
death found him. So perished Uenuku, whom we now see in the
heavens as a rainbow.

. Omens, signs, and auguries are drawn from the rainbow. In
some cases it is a sign of death. If it appears incomplete, or of a
pale appearance, it is a portent of evil. If a war expedition sees
such a bow before it, then the party returns home. Other signs
pertain to storms and rain. A bow of many colours is a rain-
sign. In Sir G. Grey's list of Maori sayings is — Ki te koma te

60 DOMINION MUSEUM MONOGRAPH NO. 3.

aniwaniwa, ka mate ie tangata (If the rainbow is of a pale hue,
man will perish).

The rainbow is a phenomenon that has attracted the attention
of savage and barbaric man, and myths concerning it have been
preserved after nations have attained a higher culture-stage. The
rainbow was highly venerated in Peru, and old myths connected
with it are found in European countries.

There are also some tokens in Maori lore that the whirlwind
was personified and viewed as something supernormal, but the
evidence is not clear. The ordinary term denoting it is awhio-
whio, but it is referred to in ritual chants as the anewa-o-te-rangi .
Tot huarewa seems to be a kind of honorific name for the same
phenomenon.

La'amaomao was a rainbow-name at Samoa. In New Zealand
Rakamaomao is connected with wind.

In his work on Cook Group myths Gill tells us that Hina
formed a rainbow by which her mortal husband descended to
earth to die ; also that Tangaroa came to earth by the rainbow,
and came to Hina as she was bathing in the waters of this world.

Lightning.

The ordinary term for lightning is uira, a word far-spread
throughout Polynesia ; while other names are kiko, kanapu, and
kapo. In addition to these we have the names of personified forms
of lightning, as Hine-te-uira, Tama-te-uira, Tupai, and Mataaho.
Hine-te-uira, the Lightning Maid, is said to have been one of
the offspring of Tane, as also was Hine-kapua, the Cloud Maid.
Tama-te-uira is included among the children of Rangi and Papa
(Sky and Earth), and therefore precedes Hine. This Tama the
Lightning is one of the guardians of the Lightning Family, Te
Hiko-ahoaho, Te Hiko-puaho, and others, who represent different
kinds of lightning. Tupai is the dread being who slays man
during a thunderstorm. Mataaho personifies distant li^tning,
while Tama-te-uira is said to represent forked lightning ; the
latter is said to foretell fine weather.

The expression Te ahi tipua a Hine-te-uira is a saying denoting
the fire she carries, and is made manifest in two ways.

Tawhaki seems to personify lightning, and in Maori myth he
is connected, as we have seen, with personifications of other
natural phenomena. In White's Moriori notes (collected by
Deighton) occurs the remark : " Tawhaki is the atua of thunder
and of hghtning. When a thunderstonn occurs the Moriori folk
invoke Tawhaki."

The expressions rua koha and ma kanapu are applied to distant
lightning as seen playing on mountains and ranges, gleaming on
the horizon. Portents were drawn from such phenomena accord-
ing to the direction of the flashes. Such a display might portend
some affliction or disaster to the people of the land, or possibly
to some distant tribe. I have on several occasions heard natives
ask who was dead, or about to die, when a landslip occurred, so
that our friend the Maori is ever ready to read omens in almost
any occurrence. Te Peke and Maungapohatu, on the Huiarau
Range, are two famous rua koha.

ASTRONOMICAL KNOWLEDGE OF THE MAORI.

6l

Thunder.

Thunder is personified in one Whaitiri, or Hine-whaitiri (the
Thunder Maid), which is also a word of the vernacular denoting
thunder. This personification is a female, and she is also known
as Whaitiri-papa, Whaitiri-pakapaka, and Whaitiri-matakataka.
The last three names seem to be applied to different kinds of
thunderstorms — the first to one with quick, sharp explosions, the
second to thunder unaccompanied by rain, and the third to
crashing thunder. The abode of Whaitiri is said to be named
Raparapa-te-uira, an expression denoting the flashing of light-
ning.

Other personifications of thunder much less frequently heard
of are Tane-matau (a rainless storm) ; Takamaitu (one loud peal) ;
Takamai-i-awhea (heard rumbling in several quarters) ; Takamai-
te-ahurangi (two or three loud reports) ; Ku, Pueaea, Rautupu,
Epa, and Aputahi-a-pawa (a single peal). Other names for
thunder are ngaruru-mairangi, puoro-rangi, rangi-whakarara, whai-
tiri-pao-rangi, rangaranga-tutumaiao , and some others. An old
saying is — Whaitiri-papa, he tangata waha huka, as applied to a
boastful, unveracious, talkative person.

The various personified forms of thunder are said to speak
while the matatuhi (seers) listen : that is, the latter listen to
the different sounds of thunder and interpret their meaning to
the people. As an old friend said to me, " Our ancestors who
dwell in the heavens ever send boons to the people of this
world. Thus Pueaea, Whaitiri-papa, Ku, Whaitiri-pakapaka, and
Marangai-areare send us rain and also fine weather."

In the thunder-cave at Matahina was deposited a certain
carved or inscribed gourd known as Tipoki-o-rangi. It was
exceedingly tapu, and contained or represented thunder in some
way. Persons of sufficient mana could cause it to release the
thunder. This brings us to the oho rangi, a singular ceremonial
performance of the tohunga or priestly adepts of yore. At certain
important functions of a religious nature pertaining to the birth,
sickness, or death, &c., of a person of rank these experts would
perform the above act — that is, would cause thunder to resound.
A successful performance had the effect of endowing the function
with mana — i.e., rendered it effective. Natives firmly believe
that their forbears were endowed with such powers. As Pio,
of Awa, said to me, " My elder, Te Kaui, had control over all
the winds and thunder, but I cannot cause thunder to sound ;
the old ceremonial is no longer effective."

Rain was personified in Te Ihorangi, while there were names
for different kinds of rain, as Maroi and Uhiara.

Tawhirimatea was the principal personified form of wind,
but there are many others ; the Whanau Puhi, or Wind Children,
form a large family. There are also many ordinary wind-names.

Clouds.

The ordinary words used to denote a cloud are ao and kapua,
while au seems to include the sense of mistiness. Aorere is scud,
and kekeao a dark cloud. There are also a number of names

62 DOMINION MUSEUM MONOGRAPH NO. 3.

for personified forms of clouds, and these phenomena, hke most
others, find a place in the mythopoetical concepts of the Maori.

The expression matahauariki denotes layers of cloud — several
strata, as it were — that are said to appear just before the south
wind known as tutaka-ngahau springs up, to subside later into
the gentler wind called hau matariki. A horizontal bank of
clouds in the west illuminated by the setting sun is termed the
tatua 0 Te Kahu (girdle of Te Kahu). A bank or layer of cloud
that runs out into a point is said to forewarn men of a wind that
will soon spring up from the quarter to which the cloud points.
Small clumps, detached fragments of cloud, are purei ao, a term
also apphed to the Magellan Clouds. The cloud aspect known
as " mare's tails " is described by the word iorangi. Ka ihiihi
ie kapua, he tohu hau (When a cloud is sharp-pointed it is a
wind-sign). The phrases rangi taupuru, rangi tamaru, and rangi
tukupu denote a cloudy, overcast sky ; kikorangi, the clear,
blue sky. Tahupokai defines a reddened sky, and tahu-kotea a
paler red. Tahurangi also means a red aspect of the heavens ;
and the red blankets brought hither by early traders and others
were named tahurangi by the natives. The phrase ka whakatutu-
maiao te kapua seems to mean that masses of cumulus are in
evidence. Kaiwaka is a star-name, and is also, apparently,
applied to some form of cloud ; Williams says " threatening
clouds," while natives differ in their explanations. Some say
it is applied to a cloud reddened by the setting sun. The
star Kaiwaka is said to be a harbinger of the new year.

The manawa rangi is a pokeao, a clump or tuft of reddened
cloud ; while a kohoka is a long, narrow strip of cloud hke a spit,
which is the signification of the word. Omens are derived from
these cloud aspects.

Pipipi, or the pipipi 0 te rangi, is yet another cloud aspect ;
Williams says " cirro-stratus clouds." A native says that such
clouds have long-drawn-out points, a sign of coming wind. Thus
we hear the phrase E iuhi ana te pipipi 0 te rangi ; or Kei te
tuhi te pipipi o te rangi, he marohi (The pipipi of the heavens
indicates rough weather). A Whanganui native says, " Another
person who sends signs to the Maori folk is Te Pipipi-o-te-rangi."
With this tribe various omens seem to have been derived from
the form of such clouds. An East Coast native dehvered the
following oration on the subject : " Ki te tuhi nga ihi 0 nga
kapua, he hau tena. Ki te hoka te pipipi 0 te rangi, ko te waJii
i hoka ai kei reira te uru o te hau e ahu ana mai. Ki te mea he
tahurangi te pipipi, he hau, he ua. Ki te mea he ma te pipipi,
he hau anake. Ki te mea he pua kowhai te ahua 0 te pipipi, he
hau tamaru, he paki tahuaroa, ara he pai. Na, ki te ivhakatu-
tumaiao te kapua, ko te wahi e kite atu ai koe i te kapua e tutu-
maio ana, e hoka ana ranei, kei reira te marangai e ahu ana mai,
a ki te mea e tairanga ana ki runga te hoka a te kapua, he koma,
he marangai ahua roa ka puta mai ai. Ki te pango te kapua,
he marangai tuku tata tena." (" If clouds have sharply defined
points wind ensues. If the pipipi of the heavens projects out,
then from the quarter to which it points the wind will come.
If the pipipi is of a red appearance wind and rain follow. If

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 63

the pipipi be of a pale hue it means wind only; if it is yellow
it portends a gentle wind and fine settled weather. If the cloud
has a tutumaiao aspect, then from wherever you see it of that
form, or projecting out, the storm will come. If the cloud pro-
jects upwards, and is of a pale appearance, then a somewhat
prolonged storm follows. If the cloud is dark-coloured the storm
is near at hand.") •

We will now discuss the origin of clouds, the tupuni, or
covering, as they are termed, of Rangi, the Sky Parent. Tane
said to Tawhirimatea (origin and personified form of winds),
" Go forth and procure the moist emanations from the body
of our mother, Papa-tuanuku. Then ascend and arrange them
on the body of our father, Rangi-nui, as a covering to protect
him." Even so Tawhirimatea procured the following : Te Ao-tu,
Te Ao-hore, Te Ao-nui, Te Ao-roa, Te Ao-pouri, Te Ao-tutumaiao,
Te Ao-kapua, Te Ao-tauhinga, Te Ao-parauri, Te Ao-whetuma —
all cloud-names, some at least being personified forms of clouds.

Such are the names of the emanations from Papa, produced
by her sorrow over her separation from Rangi, and by keenness
of her lamenting him with voice and tears. Such are the clouds
standing above us ; and so the body of the Sky Parent became
clothed.

One Tu-kapua is viewed as the principal personified form of
clouds ; he was one of the offspring of the primal parents, Sky
and Earth. Although he is looked upon as the origin of clouds
in one way, yet the mythopoetic mind of the Maori prompted
him also to trace the origin of clouds to the warm and moist
vapours emanating from the body of the Earth Mother, and from
her copious flow of tears.

The clouds are said to dwell in the abode known as the
Ahoaho-o-Tukapua, wherein abide Tukapua, Aoaonui, Aoaoroa,
and Uhirangi (personified forms of clouds), also Takere-wai and
Hine-pukohu-rangi (personified forms of mist). For ever this
family, the Cloud Children, dread Huru-mawake, Huru-atea,
Huru-nuku, and Huru-rangi (personified forms of the four winds),
who are wont to assail and harry them, and drive them to the
very bounds of Rangi-nui (the heavens).

In another account we are told that Tukapua, Te Ihorangi,
Tawhirimatea, and Tawhiri-rangi (personified forms of clouds,
rain, and wind) dwell in the sixth heaven (Tauru-rangi), where
the clouds are seen. Te Ihorangi (personified form of rain),
Te Mamaru, and Mawake-nui were stationed at the bounds of
the heavens. Their task is to control and direct the clouds, so
that they form a screen between Sky and Earth, and form a
sheltering shade for the Earth Mother. They ever call on Hine-
moana (the Ocean Maid) and Hinewai to send Hine-makohu-
rangi (personified form of mist) as a covering for the body of the
Sky Parent and as a shade for the Earth Mother. Such are
the clouds above ; they are warm exudations from Hinemoana,
Hinewai, and Tuanuku (the ocean, fresh waters, and the earth),
and hence are fogs, clouds, and rain.

Another old sage remarked : " Water is the life of all things,
in conjunction with the sun and stars. Clouds and fog are

64 DOMINION MUSEUM MONOGRAPH NO. 3.

vapour and steam from the body of the Earth Mother ; for all
things possess warmth and cold, each after the manner of its
kind."

Hine-kapua, the Cloud Maid, one of the personified forms of
clouds, was a daughter of Tane (the sun), which carries the mind
to far-off India and its Apas, or Cloud Maidens.

Many simple rites and charms were employed by the Maori
of yore in order to cause clouds to appear, to clear the sky and
bring fine weather, to prevent frost, and to stop rain, &c. In
several cases the performer takes a firebrand to the mianga of the
village, and there waves it to and fro as he repeats the charm.
Curiously enough, a similar act for the same purpose was formerly
performed in Ireland.

White has a passage on the origin of clouds, but shows no
connection between them and the beings mentioned. One
Marikoriko (Glimmering Phantasm) was the offspring of Arohi-
rohi (Shimmering Heat), or had been formed by that personi-
fication from Sun-reek and Echo. She was taken to wife by
Tiki, and their offspring was Hine-kauataata, and then clouds
appeared between Sky and Earth. They were Ao-tu, Ao-rere,
Ao-pouri, Ao-potango, and Ao-whekere. These are personified
forms of different kinds of cloud.

Conclusion.

The available data concerning Maori sky-lore is now exhausted,
and this account must be closed. The knowledge gained by us
of this subject is meagre and unsatisfactory, but it is now too
late to remedy the deficiency. We have seen that all natives
knew the principal stars, and that some made a close study of
them. Angas relates how the children of the Tuhua district
told him the names of stars, and wanted to know what he called
them.

We have seen that the Maori combined astronomy and
astrology' ; that he studied and knew the movements of the stars,
made use of them in navigation and in time-measurement ; that
he also ascribed to them mythical powers and influence, mingled
with puerile myths of folk-lore status. From far Babylonia,
the home of primitive star-study, this noble science spread far
and wide, and gradually sloughed off its false views until it
came to its own. And so it will continue to be studied so long
as man dwells on earth.

But the Maori, cut off from the world of knowledge and
advancement, dwelling in small communities in far-spread isles of
a great oceanic area, was out of touch with the progress of the
science. And yet, by his study of the heavenly bodies, he was
enabled to become the foremost neolithic navigator of the grey
ages.

Tylor has said, " It always happens in the study of the lower
races that the more means we have of understanding their
thoughts the more sense and reason do we find in them." Early
investigators did not grasp the meaning of Maori myths — even
Grev and Shortland never peered below the surface — hence they

ASTRONOMICAL KNOWLEDGE OF THE MAORI. 65

branded all classes of such myths as common folk-lore tales, and
wrote of the Maori as lacking the power of abstract thought.
They never recognized in hot-faced Tane, who treads the red
west road and fertilizes the Earth Mother, the shining sun above.
They told us of Dark Hina disappearing in the ocean, of her
bathing in the waiora of Tane, of her relations with Maui, but
no explanations of these concepts came from them. We are
now gaining an insight into many of these old mythopoetical
conceptions, and see that they contain much genuine knowledge
clothed in the fanciful and allegorical garb beloved of barbaric
man. And so, when the Maori sage taught that Tane-te- waiora
succours and revives Dark Hina, and returns her to this world
as Pale Hina the Beautiful, he is but stating in poetical terms
our own blunt teaching that the sun again illumines the moon.

We know how man has advanced in his study of the heavenly
bodies since rude savages alone gazed in wonder at sun and moon,
stars, and comets. It is a far cry from the rude erection of sticks
b}'^ which to line and observe the movement of a star (as practised
by the Maori) to the huge telescopes of to-day. . . .

All genuine Polynesians seem to look upon the isles of the
Pacific as mere temporary abiding-places, sojourning-places to
which they came from a far land. * Ever their thoughts turn to
the old home-land of the race in the far west ; ever, as the body
perishes, the freed spirit wings its way westward across vast ocean
spaces to the loved father-land. And Tane the Eternal lays down
the gleaming path by which the returning spirits pass over the
rolhng realm of Hinemoana to the far-off land of Irihia.

The wise men of yore passed long nights in gazing upon the
glories of the Whanau Marama, and in adding to the hard-won
lore of the tatai aromngi. They watched the world-old heavens
above, and evolved the quaint concepts of Tane and Hina, of
Kahukura and Auahi-turoa, in which to embody the results of
their observations. The courageous sea - rovers of long - past
centuries solved the mystery of the hanging sky, and roamed
far and wide athwart the heaving breast of the Ocean Maid.
They crept over the restless sea-roads, and explored the dark
places of the earth ; they sailed down into unknown realms,
and founded new homes in a thousand sunht isles. And ever
the Whanau Marama, the Children of Light, lured them on, and
guided them over the dark seas of Mahora-nui-atea. When
Whiro cast the shades of night across the body of the Earth
Mother there came Pale Hina, and the Fish of Maui, and the
horde of little suns, to cheer the lone voyagers on troubled seas.
When these retired, there came by the reddened road of the
east brave Tane, sire of the Dawn Maid —

And lo ! The sun himself ; on wings
Of glory up the east he springs.

And so, from the far-off time when Vega was a pole-star, the
Maori inherited the keen faculties that enabled him to perform
his allotted task as an explorer. Albeit his knowledge was
marred by many Mmitations, yet he clung to the half-truths he
had inherited from the Sumerians, or some other old-time folk.

66

DOMINION MUSEUM MONOGRAPH NO. 3.

and brought the Pleiades year from hidden lands to these isles
of the far south. With mast hoisted and sail atrim he followed
his ancestor Tane in search of a home in the far east. The
brown-faced Argonauts fared on with a golden faith in their own
powers and in the protecting power of their gods. For, with
Hine-korako and Kahukura to guide them, with Tutara-kauika
and Ruamano to guard them, with Pale Hina and her younger
relatives to illumine their path, wherefore should fears assail
them ?

Thjis it was that the neolithic Maori made his long voyage,
combating the wrath of Paraweranui and sailing calmly over
summer seas during the paki o Ruhi — the long, long voyage that
lasted for so many centuries. Little wonder that the Maori folk
greet the Whanau Marama, the Children of Light, with welcoming
song and tears. For those Shining Ones not only guided and
protected them throughout long centuries of ocean wandering,
but also tie them to the long-lost but ever-loved home-land —
that hidden home-land to which their spirits return by the ara
whanui a Tane, the gleaming sun-glade, the golden path of the
setting sun.

And never shine the dim stars

But that his heart would go
Away and back to olden lands

And dreams of long ago.

I

By Authority: W. A. G, Skinner, Government Printer, Wellington. — 1922.

[2,000/9/21 — 13566.

DOMINION MUSEUM MONOGRAPH No. 4.

THE MAORI DIVISION OF TIME,

BY

ELSDON BEST.

Published by the Dominion Museum, Wellington, New Zealand, under
the Authority of the Hon. the Minister of Internal Affairs.

WFXLINGTON.
BY authority: w. a. g. skinner, government printer

1922

'V

^

THE MAORI DIVISION OF TIME, INCLUDING
REFERENCES TO POLYNESIAN SYSTEMS.

CONTENTS.

The Maori year. Ancient year systems. Autumn as commencement of
year. The Pleiades year. The Orion year. The Aryan year. The
Babylonian year. The Egyptian year. The Celtic year. Intercalation.
Moon of both sexes. Superior importance of moon among barbaric
folk. Personified forms of the moon. Hina, Sina, and Rongo. Moon
older than sun. Rongo-ma-Tane. Moon and reproduction. The eel
and reproduction. How time was expressed. Months of Polynesian
year. The ten-months year. The Pleiades and agriculture. Stars as

• regulators. The lunar year. Seasons regulated by flowers and
migratory birds. Star-names as month-names. Names of nights of
moon. Widespread knowledge of these names. Phases of moon.
Certain phases favourable to fishing and planting. Moon myths.
Seasons. Personifications of time-marking phenomena. Rona and the
moon. Maori division of time a crude system. The guardians of the
science of tatai arorangi. Terms employed to denote time.

THE Polynesian system of division of time was crude and
incomplete. It contains, however, elements of interest,
for it was probably brought from the old home-land of
the race in the far west. Moreover, it possesses an evolutionary
interest, for we see in the primitive time-measurement of the
Maori the rude system from which our accurate one has been
developed. It seems by no means improbable that the two
systems sprang from a common source, and it is probable that
its place of origin lay in the far-off regions of southern Asia, in
India, or the ancient Land of the Two Rivers.

From whatever region the ancestors of the Maori may have
wandered in long past centuries, it is clear that their knowledge
of arts and sciences must have been but elementary when they
settled in the isles of the Pacific. Also it is evident that such
crude knowledge became fossilized in this region. Dwelling in
small communities in isles of small area, cut off from communion
with more advanced peoples, the Polynesians must have lived for
many centuries in much the same stage of culture as they had
been when they first entered the Pacific.

The Maori of New Zealand followed in the footsteps of many
other divisions of mankind with regard to the commencement of
the year. His year commenced at the beginning of winter, after
his harvesting operations had concluded. It would appear that
some change was made in the Polynesian system when immi-
grants from that region settled here in New Zealand, for we are
told by several writers that the Polynesian year commenced in
December with the evening rising of the Pleiades.

4 DOMINION MUSEUM MONOGRAPH NO. 4.

In his interesting work entitled Neolithic Dew-ponds and Cattle-
ways A. J. Hubbard wrote as follows : " Early man naturally
measured the year from the ripening of the crops of one year to
the corresponding period in the succeeding year. Thanks to the
investigations of Sir Norman Lockyer and Mr. Penrose, it has
perhaps been established that this system of measuring time gave
the early part of May as a starting-point for the year in ancient
Egypt, as it had been in Chaldea in a still more remote period."
Another authority, however, states that the Egyptian year com-
menced with the cosmic rising of Sirius, about the middle of July.

The following extract is from Folk Lore, vol. xxv, No. 3 :
" Ancient Celts and Teutons reckoned only two seasons in the
year, and began it with the winter season in November, not with
the summer season in May. This, obviously, is the practical
husbandman's calendar, beginning the year with ploughing and
ending it after harvest."

It was during the autumn or early winter that the Maori year
commenced — that is, in May or June ; the precise time differed.
The Pleiades year of south-eastern Asia has, at some unknown
period, been introduced into the Pacific, and so is met with in
these far southern isles of New Zealand.

Here, however, we encounter an instance of those contra-
dictory and disconcerting facts so frequently met with in the
study of Polynesian institutions. It frequently occurs that a
community has preserved two different versions of a myth, or
two forms of a custom, art, or institution. Now, in some dis-
tricts, as the east coast of the North Island, the Pleiades year
was a permanent institution, but in others the heliacal rising of
Puanga (Rigel in Orion) marked the commencement of the year.
This was the case in the far North, in the South Island, and at
the Chatham Isles. It is possible that the two systems were
introduced by different bands of migrants, and possibly from
different regions of the Pacific. It is a noteworthy fact that the
Orion year was followed by tribes most closely connected with
the original people of the land, and the Pleiades year by the
later-coming Takitumu migrants. The natives of the Takitumu
district of the east coast were noted by Cook and his companions
as being of superior culture to those of the far North and those
of the South Island.

We are told that the primitive Aryan folk reckoned the years
as winters divided into moons and nights, not into months and
days, and that they made no attempt to reconcile solar and lunar
time. The ancestors of the Polynesians must have possessed a
somewhat similar system of time-measurement when they entered
the Pacific region in times long past away. Their mode of life in
the far-scattered isles of Polynesia would not make for advance-
ment, but still there was evidently some unexplained system of
intercalation by means of which the lunar year was occasionally
rectified.

The Babylonian year was one of twelve months of thirty days
each, and it was regulated by intercalation at certain periods.
We owe much to the ancient populations of that far-off land and
their strivings after astronomical knowledge, including the twelve-

THE MAORI DIVISION OF TIME. 5

hour dials of our timepieces. Twelve was a highly favoured
number in Babylonia, as it also was with Polynesians, including
our Maori folk. That predilection emanated from the study of
astronomy and the division of the year into twelve months. The
Egyptian year was also divided into twelve months of thirty
days each, to which were added five extra days set apart for
a ceremonial agricultural festival. Curiously enough,, this usage
reappears at the Hawaiian Isles in the northern Pacific, where the
five intercalated days were devoted to exactly the same purpose.

Inasmuch as the Polynesian division of time was based on the
movements of the moon, it behoves us to pay some little atten-
tion to that luminary, one of the leading members of what the Maori
calls the Whanau Marama, or Children of Light. In some ancient
mythological systems pertaining to barbaric folk the moon is
masculine, on account of its supposed superior importance, while
the sun-god is feminine. This was the case among the Accadians.
Among the more highly civilized Semites of a later period the
sexes of these orbs, or their personified forms, were reversed.
Now, in Polynesian mythology we encounter the moon in both
characters, as both male and female. This may represent racial
admixture in the past, a commingling of two mythological systems.
In Maori folk-tales the moon is distinctly alluded to as a male,
as the husband of all women ; but the moon has two personified
forms, one of which is female and the other male. These two
personified forms are also known far and wide across Polynesia.

The female personified form of the moon in New Zealand and
Polynesia is known as Hina, Sina, and Ina, in sympathy with
well-known letter-changes. The Maori replaces the s with h.
The name of Sma carries the mmd back to Sin, the moon-
god of far Babylonia. The Maori has two forms of the name :
Hina-keha (Pale Hina) is apphed to the moon when bright, while
Hina-uri (Dark Hina) describes it during the hinaponri or dark
nights of the moon. She also appears as Hina-te-iwaiwa and
Hine-te-iwaiwa, who is the female deity presiding over childbirth,
the art of weaving, and women in general. The moon-goddess
of ancient Egypt occupied exactly the same position.

In the name of the 28th night of the lunar month, Orongonui,
we find the name of the male personified form of the moon. In
the name of the 27th night, Otane, we find that of the personi-
fication of the sun. Kongo of the Maori is known as Kongo,
Kono, Ko'o, Longo, Lono, and Ono in the various groups of
Polynesia. Judge Fenton has stated in his Suggestions for a
History of the Maori People that Kono was a Babylonian name
for the moon ; this has not been encountered elsewhere by the
present writer. We do know that in that far region the moon
was the measurer of time, and its personified form the god of
agriculture. This position of the moon was a far-spread usage,
and it reappears in New Zealand. The superior importance of the
moon is a belief of which we see survivals in Maori lore, wherein
Kongo appears as the elder brother of Tane. Again, in the peculiar
double title of Kongo-ma-Tane, employed both here and in Poly-
nesia, we note that the name of the personified form of the
moon precedes that of the sun. A very brief study of Maori

6 DOMINION MUSEUM MONOGRAPH NO. 4.

institutions and myths shows us that Rongo was here both the
time-measurer and the patron deity of agriculture.

Rongo-nui is one of the lengthened forms of the name of the
important being under discussion, and the name has been applied
to a certain night of the moon, as noted above. This name should
stand as 0-Rongo-nui, the 0 carrying a possessive sense. It is
worthy of note that the Maori husbandman planted his sweet
potatoes during the Otane and Orongonui phases of the moon,
thus showing that he recognized the powers of sun and moon in
connection with the growth of crops. Ritual formula pertaining
to crops were addressed principally to Rongo, and offerings of the
firstfruits of such food-supplies were made to him. This identifi-
cation of Rongo with the moon cost the writer many years' study,
and, when concluded, I found that Fenton had arrived at the
same conclusion long before. This is shown in a sentence in the
above-mentioned work: " Several of the days are named after
the old gods of the people, and the 27th day is called Orongonui,
after an ancient name of the moon-god." Hence Fenton has the
credit of solving that puzzle.

It will be noted that the lists of names of phases of the moon,
as given by different persons or different tribes, do not agree.
In some cases the names diffei, in others the order in which they
appear. In Fornander's work, The Polynesian Race, we find that,
4,000 miles from New Zealand, the Hawaiians call the 27th and
28th nights of the moon's age Kane and Lono (Maori Tane and
Rongo), and that they are both la kapti (ra tapu), or sacred days.
These two names of nights, as the Maori terms them, are also
found in conjunction with each other in the lists of the Chatham
Isles, Tahiti, and Mangaia. Of the latter the Rev. W. Gill wrote :
" The 26th and 27th were fete-days, Rongo and Tane being patrons
of their dances in time of peace."

In the well-known name of Rongo-marae-roa, or Rongo of the
Vast Expanse, we have another form of the name. Marae-roa,
Tahua-roa, Marae-nui-atea, Mahora-nui-atea, and Tahora-nui-atea
are all names denoting the vast expanse of the ocean. With that
ocean Rongo is ever connected, and this appears clearly in Hawaiian
myth, wherein he is alluded to as " Great Rongo dwelling on the
Waters." In Old- World mythologies we again meet with this
close connection between the moon and water. Note the Maori
myth of Hina-uri passing over the ocean during the dark stages
of the moon, after which Tane-te-waiora restores her and returns
her to this world as Hine-keha, once more young and beautiful.
Yet another name, that of Rongo-mai, is connected with the
moon, for the being of that name ascended to the moon. In an
interesting communication from Huru-moana, of Pipiriki, occurs a
remark concerning the twelve lunar months termed therein te tatau
0 Rongo-nui ngahuru ma rua, the tally of twelve of great Rongo.

We have seen that in Maori myth there are two personified
forms of the moon, Rongo and Hina, or Sina, the one male and
the other female. At Samoa Rongo is said to have been the son
of Sina. In the New Hebrides we meet with the word sina as
meaning "to shine." In the Journal of the Polynesian Society,
vol.20, page 172, we are told that Sina is a Hindu name for the

THE MAORI DIVISION OF TIME. 7

moon. At the Hawaiian Isles we find an old myth that shows
Rongo and Hina to be but two names for the one being. When
Hina became crippled and ascended to the moon to abide therein
she took the name of Lono-moku (Rongo-motu = crippled Rongo).

In Asiatic beliefs of old the moon is closely connected with
reproduction, as in Polynesia and New Zealand. A lunar crescent
surmounting a linga was the symbol of Ira, the eel-god of India,
where the phallic eel was also nearly concerned with reproduction,
as it is in Maori myth. Now, the old symbol of the moon-god,
the lunar crescent, reappears here at the end of the earth in
the whakamarama or whakaaurei (both moon-names), which is the
crescent carved on the upper end of the old Maori ko, or digging-
implement.

Early man ever turned to the moon for help in the matter
of the division of time, inasmuch as its phases are more apparent
than those of the sun. The fixing of the solar year with precision
was too difficult a task for him, hence he employed various devices
in order to bring the lunar year into agreement with the solar
year — that is to say, with recurring seasons. The lunar month
would be one of the first mediums for division of time to be
recognized by uncultured man, so apparent are its limits. Many
peoples have advanced so far as to recognize a year of twelve
months, each of thirty days. Then came the difficulty of the
odd days, which often proved to be a serious stumbling-block,
and, amongst other races, we find that Polynesians made various
attempts to surmount it. Some divisions appear to have kept
an extra month up the divisional sleeve, to be slipped in when
matters became serious. Others added five loose days to the
year. It is because we encounter so many institutions, arts,
beliefs, &c., in process of development in the Polynesian area
that the ethnography of that region is so interesting a study.
Our week of seven days is a heritage from people whose system
of time-measurement resembled that of the Maori.

The first attempt made by man to employ the sun as a time-
measure, beyond the very evident alternation of night and day,
was apparently in the recognition of seasons, to which he assigned
names. Thus season-names are older than words employed to
denote the solar year, and in some cases we find that the word
defining the solar year originally meant " season." The Maori
word fau, formerly employed as denoting a season, has now come
to be used as meaning a year, owing to European influence.

In the realm of myth we see that the Maori tells of the death
and resurrection of the moon in the mythopoetic conception of
the Waiora a Tane, but we do not encounter such fancies in
connection with the sun, or its personified form Tane. This fact
tends to show that the importance of the sun as a time-measurer
was not fully recognized by Polynesian folk ; they clung to the
lunar year of early man. Both the lunar and solar years have
been the progenitors as it were of a great many interesting myths.

The Maori not only lacked a precisely measured year, but
also any dependable system of chronology whereby to register
the fleeting years. No man knew how old he was. The only
serviceable unit for the defining of long periods of time was the

8 DOMINION MUSEUM MONOGRAPH NO. 4.

human generation, and that is assuredly not a precise one. The
unit was not an arbitrary one of a certain tale of years, but
actual genealogies were employed, a fact that rendered precision
impossible. A generation may be shortened or lengthened ; two
persons descended from a common ancestor of 250 years ago may
count, the one ten generations from that ancestor to himself, the
other possibly but eight. This imperfect system of chronology
cannot be termed a satisfactory one, but it is the only one that
can be utilized in dealing with the traditional history of the
Maori. In order to introduce uniformity the Polynesian Society
has fixed upon twenty-five years as representing the Maori and
Polynesian generation.

The Maori had some peculiar ways of defining lapses of time,
some of which appear vague to us. A few quotations from
traditionary stories will illustrate this : " Whatonga remained one
autumn with his sons." Inasmuch as he arrived in December
this would mean that he remained about five months with them.
Names of the lunar months were commonly employed in fixing
time, as — " The old man was lying in the porch of the house,
basking in the sun of Tatau-uruora (November), the division of
the year that impinges upon Akaaka-nui (December)." And,
again : "It was decided that the canoe-race should be held in
Tatau-uruora of the Orongonui season of the year." This season
of Orongonui seems to have included summer and autumn, but
we know not why it was called Rongo-nui ; possibly it was because
the fruits of the earth are plentiful during that period.

A more precise way of fixing a date was by means of mentioning
not only the name of the lunar month, but also that of the night
or day of the moon, as in the following : " The vessel came to
land at Rangitoto. Having remained at that place for some
time, until the Akaaka-nui month of the season, on the Omutu
night of the moon the vessel of Kahu sailed from Rangitoto."
A very frequent usage was the use of ordinal numbers to designate
the months, as — " In the fourth the head of the Cordyline was
cut off." The word month was omitted but always understood.

In certain notes on Maori matters cohected by Governor King
of New South Wales, and published in 1796, occurs the following :
" The New-Zealanders reckon time by the revolutions of the
moon, and employ one hundred moons as a unit in measuring
time." The latter statement is assuredly an error; no such unit
was used by the Maori. Of the word tau, now employed by
natives to denote the solar year, Williams says in his Maori
Dictionary: " Tau = season, year; the recurring cycle being the
predominating idea rather than the definite time-measurement."
An old native of much knowledge, on being asked in what year a
certain event in Maori history took place, replied : " The Maori
had no tale of years as Europeans have ; their reckoning of time
was by months and days, by summer and winter." The Rev.
W. Gill tells us that at Mangaia the year was divided into two
seasons, or tau. The same system obtained at Tahiti and other
parts of Polynesia. Fomander states that the primary meaning
of tau in Polynesia is "season," — in some cases a season of six
months. Occasionally it denoted, derivatively, a year. The Maori

I

THE MAORI DIVISION OF TIME. g

probably used the term in a similar manner. If engaged in
planting crops he would refer to the planting of the previous year
as that of " last tau," which would be equivalent to " last year."

The Maori Year.

On the east coast the old Maori year began with the appearance
of the first new moon aftei the heliacal rising of Matariki (the
Pleiades). The first appearance of this group before sunrise was
the signal for a sentimental greeting on the part of the Maori,
for the ancient Pleiades year of south-east Asia was about to
commence. The new-year festival was a very important one in
Maori eyes.

It will be seen that the native New Year's Day was no fixed
quantity. It might chance to be in June or in May. A native
paper of the Napier district states that this year (1922) the old
Maori year commences with the new moon on the 27th May, so
that date will be the Whiro of the lunar month Pipiri. The next
new moon will be on the 25th June. This year marked by the
rising of the Pleiades was an institution of the east coast of the
North Island. In the far North, however, also in the South
Island and the Chatham Isles, the new year was marked by the
cosmic rising of Rigel in Orion. This would not make much
difference as to the date of the commencement of the year.

The Pleiades year was also an institution of Polynesia, with
this difference — viz., that it commenced with the reappearance
of that group above the horizon at sunset. This would place the
New Year's Day of the Polynesian in December. The question
here arises as to why the ancestors of the Maori changed the
commencement of the Pleiades year after they settled in New
Zealand.

We have seen that in some districts the cosmic rising of Rigel
in Orion marked the beginning of the Maori year. Dr. Thomson,
who sojourned in the northern part of the North Island for some
years, wrote as follows in his Story of New Zealand : " The
New Zealand year was an imperfect mode of reckoning time, as
there could never have been always thirteen moons between the
appearance of the Puanga star [Rigel] of one year and that of
another. It is therefore obvious that the stars and the flowering
of plants were the true records, otherwise winter would have soon
been summer. All nations who adopt the lunar year put in an
additional month every three years, but the New-Zealanders were
ignorant of this arrangement."

It would appear that the above writer missed the point in his
conclusions. He evidently had collected the names of thirteen
lunar months, or had been informed that such existed, and yet
states that the insertion of an extra month was not a Maori usage.
A few natives have given a list of thirteen month-names, and this
fact should be fairly good proof that the thirteenth month was
occasionally utilized, otherwise why retain it in the list. Many
native authorities, however, gave names of twelve months only ;
thus it is possible that more than one system of regulating the
year was practised, as in different districts. Names of thirteen
months were also collected at Tahiti. Nor do all peoples who

10 DOMINION MUSEUM MONOGRAPH NO. 4.

adopt the lunar year appear to employ an extra month. The
Hawaiians, for example, had their system of twelve lunar months
of thirty days each, to which were added five extra days, as
already explained. This would leave very little leeway to make
up, and that could be managed by manipulation of the nights of
the moon, a practice that was certainly followed by our Maori folk.

The weak point of the thirty-day month appears to lie in the
fact that it exceeds the peiiod of lunar revolution, and this would
soon make itself apparent, and call for remedy. The Maori gives
the names of thirty nights of the moon in the great majority of
cases, as also do natives of the various isles of Polynesia. It is
quite possible that two systems were practised, one marked by
a thirteen-month year, and the other by one of twelve months
accompanied by some method of regulating that has not been
explained.

It has been stated that the Maori year was one of ten months.
This was apparently an error. Our best authorities, including
the high-class teachings of the Takitumu tribes, give specific
names for twelve months, and frequently allude to the divisions
of the year as being ngahuru ma rua (ten and two) in number.
In some districts, however, loosely applied terms seem to have
been used to denote the eleventh and twelfth months, these two
being deemed of little importance ; the important tasks of the
year concluded with the gathering of the harvest in the tenth
month. In his Account oj New Zealand, published in I835, the
Rev. Mr. Yate, who resided in the far North, wrote : " They
compute time by moons, of which they count ten in the course
of the year, reckoning three moons for one at the latter end of
the season. The reason they give for this is that during two
months between autumn and winter they have nothing to do in
the way of cultivation ; their time, consequently, is then occupied
in comparative idleness. They are generally very correct in their
time, and take their season for planting by the blossoms which
appear upon some of the early shrubs." This writer adds con-
cerning the two unnamed months : " These two months are not
in their calendar ; they do not reckon them, nor are they in
any way accounted for."

Now, the above remarks do not describe a genuine ten-months
year ; they imply that twelve months were recognized, but that
the last two had no specific or generally used terms applied to
them. At the same time the present writer maintains that those
natives had some form of name by which the two months were
designated. Even in districts where each of the twelve months
had a distinctive and well-known name, certain expressions, such
as ngahuru tnhoehoe, were sometimes employed to denote the last
two months of the year.

We know that in far lands the ten-months year has been
known in the past, but in such cases the year was divided into
ten equal, or nearly equal, parts. It was not a case of including
a period- of three months in the name of the tenth month, as
explained by Mr. Yate. In the very early times of the City of
Rome the community had a ten-months year covering 304 days,
and so had much leeway to make up. In later times two more
months were added.

THE MAORI DIVISION OF TIME. II

When an uncultured folk adopted agriculture it would be found
that a more careful division of time than that pertaining to
savagery was necessary — that the recurring seasons must be noted
more closely. In order to effect this, barbaric man has ever turned
to the heavenly bodies for assistance, hence their connection with
the art of agriculture. S. Baring Gould has written as follows :
" The march of the sun in its annual revolution, and the phases
of the moon, formed the rough distribution of time to a rude
people. But those observations were incomplete and truncated,
and resulted in the creation of a year of ten lunar months, of
which five were summer and five were winter months. The number
was increased to twelve when it was seen that certain groups of
stars appeared and disappeared in fixed succession, and returned
to the same situation above the horizon at the same periods."
It may be added that the moon always seems to have been the
first time-measurer with regard to the periods of the year and
month, hence its great importance in the eyes of barbaric folk.

The tenth month of the Maori year would be represented by
March, or March-April. It was often alluded to as the ngahuru
— i.e., the tenth — and this term has come to be employed in a
wider sense, as denoting the autumn season. It is quite possible
that in remote times the Polynesian folk had the institution of the
ten-months year. In White's Ancient History oj the Maori, vol. 3,
occurs mention of a smgular tradition concerning one Whare-
patan, who seems to have made known the twelve-months year.
He produced a staff or stave on which were twelve marks to
denote the twelve months. Clearly the tradition, as preserved by
Mr. White, is but a fragment ; equally as clear is the fact that
it is an old astronomical myth.

This Whare-patari went to visit a people named Ruaroa, who
were famous for their knowledge. They asked him, " How many
months are there in the year, according to your knowledge ?
He then showed them the rod having the twelve marks on it.
Quoth the Ruaroa folk, " We are in error. We have but ten
months. Are we wrong in lifting our crops of kumara (sweet
potato) in the eighth month ? " Said Whare-patari, " You are
wrong. Leave them until the tenth month. Know you not that
there are two odd leathers in a bird's tail ; likewise are there
two odd months of the year " {i.e., over and above ten). After
that the crops of the Ruaroa folk were not lifted until the tenth
month, when they found that the product was much superior
in quality.

The above tradition, evidently much older than the Maori
occupation of New Zealand, looks very much like a dim remem-
brance of a former ten-months year. As to the remark concerning
twelve feathers in a bird's tail, the Maori maintains that there are
twelve feathers in the tail of the huia, and twelve in the bunch
of white feathers of a parson-bird, his "choker." As to the Ruaroa,
or offspring of Ruaroa, can this name be connected with the name
of the December solstice, ruaroa, as given by Fornander ?

This latter writer, in The Polynesian Race, states that " There
is evidence that the Marquesans at one time counted the year by
ten lunar months, and called it Puni, a circle, a round, a revolution ;

12 DOMINION MUSEUM MONOGRAPH NO. 4. •

but how they managed either this or the year of thirteen months
to correspond with the division by seasons, or with the sidereal
year, I am not informed." Fornander traces the Polynesian year
back to Asia. He also tells us that the Hawaiian year was one of
twelve months of thirty days each, and that five extra days were
intercalated at the end of the month called Welehu, which days
were dedicated to the festival of the god Lono, the Kongo of
Maori myth. Hewitt, in his Primitive Traditional History, mentions
a three-year-cycle system that obtained in India in past times,
among the Anu and other folk. This cycle had four divisions of
ten months each. He claims that this institution was carried into
Europe, and that a survival of it exists at Carnac, in Brittany,
in the well-known ten rows of stones at that place.

In the far north of our North Island the commencement of the
Rigel year was marked by a three-days, festival. In the districts
where the Pleiades year was followed a similar festival was held
when that group appeared on the eastern horizon in the early
mom, and such appearance was greeted by women with song and
tears. The Rev. R. Taylor, whose book Te Ika a Maui contains
much matter collected in the far North, wrote : " The year com-
mences with the first new moon after the star Puanga is seen in
the morning, which is in June " — or May, as he states in his little
Maori-EngHsh dictionary.

Tutakangahau, of Tuhoe, clearly explained the fact that in the
Matatua district the appearance of the Pleiades on the eastern
horizon before sunrise was the sign awaited as a token of the new
year. He made a peculiar statement that looks as though the
year in that district commenced, or sometimes commenced, in the
middle of a lunar month. If this was so it was a very singular
procedure. He remarked that each month had thirty nights,
but that the first month, Pipiri, had fifteen nights only " of its
own " ; its other fifteen nights formed half of the second month,
Hongonoi. Hongonoi was composed of these fifteen nights and
fifteen others " of its own." The third and following months
were made up in a similar manner. Unfortunately, I lost the
opportunity of obtaining further light on the subject, and so am
still in the dark as to what the old man meant. He was a man
of much knowledge, and the most trustworthy of authorities on
old-time lore. The dull northern mind is to blame for my inability
to explain these exasperating and elusive months.

In his Essay on the Native Race Colenso says ; " Their year
commenced with spring [?], to which, and to the proper planting
season, they were guided by the rising of certain constellations,
particularly of the Pleiades and of Orion ; by the flowering of
certain trees, especially a red-flowered creeper (Metrosideros sp.) ;
by the sprouting of ferns, principally of the rauartihe (Pteris
esculenta) ; by the mating, moulting, and change of note of birds ;
by the singing of insects ; and by the arrival of two migratory
cuckoos." The word " spring " in the above looks like a slip of
the pen ; one would scarcely describe June in New Zealand as a
spring month.

The Rev. W. Gill, in his Myths and Songs Jrom the South Pacific,
tells us that " The reappearance of the Pleiades above the horizon
at sunset — i.e., the beginning of a new year — was in many islands

THE MAORI DIVISION OF TIME. I3

a time of extravagant rejoicing." Again he says : " The arrival
of the new year was indicated by the appearance of Matariki, or
the Pleiades, on the eastern horizon just after sunset — i.e., about
the middle of December. Hence the idolatrous worship paid to
this beautiful cluster of stars in many of the South Sea Islands.
The Pleiades were worshipped at Danger Island, and at the
Penrhyns down to the introduction of Christianity in 1857. In
many islands extravagant joy is still manifested at the rising of
this constellation out of the ocean." The expression " idolatrous
worship," used above, is not a happy one, though it would
probably naturally occur to a missionary. The feeling of natives
towards the Pleiades and some other stars was a sentimental
one connected with their ancestors ; " idolatrous worship " does
not meet the case. The change from the evening to the morning
rising of the Pleiades, as a token of the new year, is interesting.
Was that change caused by the different climatic conditions met
with in New Zealand ? Assuredly the Polynesian ancestors of the
Maori came nither from the Society and Cook Groups.

In the third edition of Hawaiki the late Mr. S. Percy Smith
wrote as follows : " The Polynesians date their new year from
the rising of the Pleiades when it is seen as a morning star just
before sunrise." Apparently this statement represents a lapsus
calami, for both Fornander and Gill state plainly that the Poly-
nesian year commenced with the rising of that group at sunset
in December. It was in New Zealand that the year began with
the cosmic rising of the Pleiadcj. For some unexplained reasons
the natives of Mangaia Isle identified one form of their flying-
kites with the Pleiades.

At page 86, vol. i, of the second edition of Ellis's Polynesian
Researches occurs a table of Tahitian month-names that about cor-
responds with our own arrangement, the year beginning in December.
The author says : " It is the method of computation adopted by
the late Pomare and the royal family." He then goes on to say :
" Another computation commenced the year at the month Apaapa,
about the middle of May." In the list of month-names that he
gives December is styled Te Tai, presumably for Te Tahi = The
First. Ellis also tells us that the Tahilians divided the year
into two seasons called " Pleiades above " and " Pleiades below."
The first of these commenced when, in the evening, these stars
appeared on or near the horizon. The latter commenced when,
at sunset, the constellation was invisible, and continued until,
at that hour, it appeared again above the horizon. If, as sug-
gested above, there were two distinct methods of year-measurement
in the eastern Pacific, then our Maori folk may have brought their
system with them from those parts. Possibly the recognition ol
two seasons, both marked by the Pleiades, led to the two modes
of commencing the year.

Fornander states that the Polynesians divided the year into
seasons, months, and days. He continues : " The commencement
of the seasons was regulated by the rising of Makari'i [= Makali'i
= Matariki], the Pleiades, at the time of the setting of the sun."
The list of months given commences with that called Matariki^
which is said to have commenced about the 20th December.

14 DOMINION MUSEUM MONOGRAPH NO. 4.

There were, however, some differences of computation in the
various isles of the Hawaiian Group.

Hewitt, author of Primitive Traditional History, beheves that
the Pleiades year originated in southern India, and states that it
is still retained by certain peoples on the north-west coast of
India. He regards it as having been one of the earliest systems
of computing the dawn of the new year. In India the commence-
ment of the Pleiades year was marked by a firstfruits festival,
as it was in Polynesia and New Zealand, where it was looked upon
as an important function. Some tribes of Borneo take the heliacal
rising of the Pleiades as the commencement of the planting season,
and in olden times the group was closely connected with agri-
culture in many lands.

In his work, Ethnology, A. H. Keane states that the primitive
Aryans reckoned the years as " winters," divided into moons and
nights, not months and days, and that they made no attempt to
harmonize solar and lunar time. Surely they must have regulated
the year of twelve lunar months in some rnanner, or they would
soon have found themselves in parlous plight. The Polynesians and
Maori folk certainly had some system of regulation, and the rising
ot the Pleiades was one of its most important points.

J. G. Fraser gives a chapter on "The Pleiades in Primitive
Calendars " in his Spirits oj the Corn and of the Wild. Therein he
remarks that savages appear to have paid more attention to this
constellation than to any other group of stars in the sky. In
particular have they commonly timed the various operations of
the agricultural year by observation of its heliacal rising or setting.
Moreover, certain savages who do not till the earth have a
strong feeling of veneration for this constellation : this has been
noted in Australia and America. Some tribes of Mexico dated the
commencement of their year from the heliacal setting of the
Pleiades. At Bali Island, in Indonesia, the appearance of the
Pleiades at sunset marks the end of the year. Throughout
Indonesia and Melanesia this constellation is connected with
agriculture, as it is or was in the Americas, in Africa, and in
ancient Greece. And here, in our isles of the far south, the Maori
looked upon the Pleiades as the providers of food for mankind ;
hence the secondary name of Aokai applied to the group. As
the Maori made his offerings of firstfruits to these stars, how
significant was his chanted appeal : " Whangaia iho ki te mata
0 te tau e roa e."

Dr. Shortland remarks in his Traditions and Superstitions oj
the New-Zealanders that the Maori people " divide the year into
moons, the first being determined by the rising of the Pleiades."
Far and wide throughout Polynesia this group is known by variant
forms of the Maori name, as Matari'i at Tahiti ; Makali'i at the
Hawaiian Isles ; Mataliki at Tonga ; Mata'iki at the Marquesas.
In the Cook Group and at Mangareva we find the Maori form in
use.

With the Moriori folk of the Chatham Islands the year began
with the reappearance of Puanga (Rigol in Orion) in the morning
in June. Mr. Shand hints at some faint knowledge of a twelve-
years cycle that those natives seem to have retained, but it was
little more than a dim memory.

THE MAORI DIVISION OF TIME. I5

Of the Tongan system of time-division the Rev. T. West wrote
in Ten Years in South Central Polynesia : " There obtained among
the Tonguese [!] a regular division of time into months and years,
these divisions being marked by the recurrence of sacred seasons
and pubhc feasts, which were observed with reHgious ceremony,
and were under the sanction of the most rigorous laws. It is
also remarkable that the Tonguese have some knowledge of an
intercalary month, the use or disuse of which has led to many
discussions among themselves."

In Turner's Samoa One Hundred Years Ago we read : " The
moon was the timekeeper of the year. The year was divided
into twelve lunar months, and each month was known by a name
in common use all over the Group. . , . . Among a people who
had no fixed astronomical dates intercalation was easy, and the
names of the twelve moons kept uniform. . . . The sun was
the usual timekeeper of the day. The night was divided into
three parts — -midnight, and the first and second cock-crowing."
The Samoan month-names are connected with food-supplies, &c.
March is called Fakaafu, the Whakaahu of the Maori.

Months of the Maori Year.

An inquiry into the question of the months of the Maori year
and their names soon reveals a somewhat puzzling fact — viz.,
that no common system of naming months existed. Several series
of names were in use, even in the North Island. Each tribe
recognized proper names for the months, but also, and apparently
more commonly, employed a series of names consisting partially
or entirely of ordinal numbers, as Te Tahi (The First), Te Rua (The
Second), and so on. The remarkable point is that the proper
names of the months did not agree. Two distinct series of such
names were in use on the east coast of the North Island. Of
the institutions of tribes of the western coast we know little ; few
cared to cohect any data save that pertaining to the wretched
intertribal wars.

The word marama denotes both the moon and the lunar month ;
this is the term in common use, but an old term for month was
kaupeka, a word meaning "branch." The twelve months were
the twelve kaupeka or branches of the year.

In common with other tribes the Tuhoe folk commonly used
the terms The First, The Second, &c., in order to designate the
months, but the proper names of them are as follows : —

1. PiPiRi. Kua piri nga mea katoa i te whenua i ie -matao, me te tangata.

All things on earth cohere owing to the cold ; likewise man.

2. HoNGONUi. Kua tino matao te tangata, me te tahutahu ahi, ka painaina.

Man is now extremely cold, and so kindles fires before which he
basks.

3. Hereturi-koka. Kua kitea te kainga a te ahi i nga turi 0 te tangata.

The scorching efi^ect of fire on the knees of man is seen.

4. Mahuru. Kua pumMhana te whenua, m.e nga otaota, m.e nga rakau.

The earth has now acquired warmth, as also have herbage and trees.

5. Whiringa-nuku. Kua tino mahana te whenua. The earth has now

become quite warm.

6. Whiringa-rangi. Kua raumati, kua kaha te ra. It has now become

summer, and the sun has acquired strength.

7. Hakihea. Kua noho nga manu kai roto i te kohanga. Birds are now

sitting in their nests.

l6 DOMINION MUSEUM MONOGRAPH NO. 4.

8 KoHi-TATEA. Kua makuru te kai ; ka kai te iangata i nga km hou 0

te tau. Fruits have now set, and man eats of the new food products

of the season.
9. Hui-TANGURU. Kua tau te waewae o l\uhi kai te whenua. The foot

of Ruhi now rests upon the earth.
ID. PouTu-Tt-KANGi. Kua hauhcike te kai. The crops are now taken up.
II. Paenga-whawha. Kua putu nga tupu o nga kai i nga paenga 0 nga

mara. All haulm is now stacked at the borders of the plantations,
ij. Haratua. Kua uru nga kai kai te rua, kua mutu nga ma hi a te tangata.

Crops have now been stored in the store-pits. The tasks of man

are finished.

This list was given by old Tutakangahau, of Maunga-pohatu.
The name of the first month, Pipiri, is that of a star, or rather of
two stars apparently close together. Pipiri is one of the tokens
of the new year and of early winter. Ruhi of the ninth month
is a summer star situated near Rehua (Antares), whose wife she
is in popular myth. The word ruhi, in vernacular speech, means
"enervated," "languid," and she is said to cause man and vege-
tation to become so ; she and Rehua personify the heat of summer.
Her full name of Ruhi-te-rangi is employed by some tribes as
a name for the ninth month. Poutu-te-rangi is the name of the
star Altair. Such are the months of the Pleiades year as known
to the Tuhoe Tribe.

Adjacent to and seaward of the tribal lands of Tuhoe lie
those of the Ngati-Awa Tribe of the Bay of Plenty. The follow-
ing names are those of the twelve months as known to the latter
tribe, supplied by Himiona Tikitu : —

1

The First of Pipiri.
The Second of Takurua.
The Third of Hereturi-koka.
The Fourth of Mahuru.
The Fifth of Kopu.

1. Te Tahi o Pipiri

2. Te Rua o Takurua

3. Te Toru o Hereturi-koka

4. Te Wha o Mahuru

5. Te Rima o Kopu . .

6. ^^hitianaunau.

7. Hakihea.

8. Kai-tatea.

9. Ruhi-te-rangi.

10. Poutu-te-rangi.

11. Paenga-whawha.

12. Haki-haratua.

Herein we have a number of the Tuhoe names, while some
differ from the inland list. The first is an elaboration of the
Tuhoe name. The second differs ; Takurua is the name of the
star Sirius, also the name for " winter." No. 3 is but a lengthened
form again, as also is No. 4. No. 5 differs entirely ; Kopu is
the planet Venus. No. 6 also differs ; Whitianaunau is an un-
identified island in the western Pacific. No. 7 agrees with the
former list ; No. 8 differs somewhat ; No. 9 differs ; No. 10
agrees ; No. 11 agrees ; while No. 12 is partially changed.

We now turn to the month-names of the Kahungunu Tribe,
which are apparently those of the Takitumu immigrants.

Ko nga kaupeka enei 0 te tau ki ta tc Maori mohio. These are
the months of the year according to the knowledge of the Maori : —

I. Aonui. 7. Akaaka-nui.

z. Te Aho-turuturu. 8. .\huahu-mataora.

3. Tc Ihomatua. 9. Te Ihonui.

4. Tapere-wai. 10. Putoki-nui-o-tau.

5 Tatau-urutahi. 11. Tikaka-muturangi.

0 Tatau-uruora. 12. Uruwhenua.

THE MAORI DIVISION OF TIME.

17

The Third.
The Fourth.
The Fifth.
The Sixth.
The Seventh.
The Eighth.
The Ninth.

The dictation of these names was followed by the remark :
" Without exception, stars were the ariki (controllers, heads) of
these months. The year commenced with the appearance of
Matariki (Pleiades) on the horizon at dawn."

In the above list not a single name agrees with any of those
in the Tuhoe or Awa lists — a remarkable fact. I am not absolutely
sure that Aonui was the first month ; one native gave Uruwhenua
as the first. In addition to these proper orthodox names for the
months the popular names referred to above would also be employed.

In native myth the divisions of the year are the care of some
of the supernatural beings known as poutiriao, guardians of all
things in all realms, appointed to those duties by the Supreme
One, lo of the Hidden Face.

The following is a list of popular names of the months for
everyday use, as employed in the Takitumu district : —

1. Pipiri.

2. Maruaroa.

3. Te Torn

4. Te Wha

5. Te Rima

6. Te Ono

7. Te Whitu

8. Te V^aru
g. Te Iwa

^°' [ Te Ngahuru tuhoehoe, or Poutu-te-rangi.

12. Te Matahi.

In many cases Te Matahi is given as the name of the eleventh
month, which is more appropriate ; it also appears in full as
Ngahuru ma tahi (ten and one). Matahi kari piwai is a name
for the twelfth month, the gleaning month ; and Matahi o te tau
is a name for the first month. There is some doubt as to the
correctness of the list given at page 62 of Te Kauwae-runga.
One such list gives the name of the twelfth month as Ngahuru
whakaawhi.

Dieffenbach, who collected his data in the " forties " of last
century, writes : "A year is called tau, and has thirteen months.''
He gives the list as —

I. TeTahi .. .. .. The First.

(And so on, employing the ordinals.)

10. Te Ngahuru . . . . The Tenth.

11. Te Ngahuru hauhake kumara . . The crop-hfting Tenth.

12. Paengawhawha.

13. Te Tahi o Pipiri . . . . The First of Pipiri.

This last name is one often applied to the first month. The
collector may have here been in error ; he could not have been
a very accomplished Maori linguist. The Awa folk of the Bay
of Plenty employ the term Toruheri (or here) o Pipiri as a month-
name, but some confusion exists as to which month it applied to.

In a list of month-names collected by the late Mr. S. Locke
the following appear ; —

March . .
April . .
May . .
June . .

Ngahuru paepaenga nui
Matahi kari piwai.
Matahi 0 tau.
Maruaroa.

July ..
August

Toru upokopapa.
Toruwhiti.

Inset — Div. of Time.

l8 DOMINION MUSEUM MONOGRAPH NO. 4.

The balance of the months are represented by the ordinals
in this list. March should probably be March-April. Upokopapa
is a name applied to cold winter weathei". It is an error to make
the months of the Maori year coincide with our own.

The names of Oipiri and Oipiriwhea probably pertain to the
stars called Pipiri, a word that means " close together." These
stars are said to appear about the same time as the Pleiades. At
the isle of Mangaia Opipiri seems to be applied to some form of
cloud.

In the following list of month-names we note some that we
are already acquainted with, and two new ones : —

1. PiriRi. Kua pipiri te kiri 0 nga mea katoa, rakau, tangata, ngarara,

otaota. The skin of all things now contracts, of trees, persons, insects,
herbage.

2. Pakawera. Ka haere niemenge nga rau 0 nga mea katoa i te huku.

The leaves of all things become shrivelled by frost.

3. Kau.\whi. Ka nui te huka ; ka patua te kaha o nga mea katoa i konei.

Frost has become severe ; the strength of all things wanes.

4. Mahuru-matawai. Ka whakaniho nga mea katoa o te whenua * konei.

All things of the earth now sprout.

5. Whiringa-nuku. Kua toro te akaaka 0 nga mea katoa i konei. All

things now put forth fresh growth.

6. Whiringa-rangi. Ka mihi nga mea katoa i konei ki a Rangi, ki a Papa.

Now all things greet the Sky Father and Earth Mother.

7. Hakihea. Ka whakarei nga hua 0 nga mea katoa i konei.

8. Kohitate. Ka kauawhi a Papa i nga mokopuna i konei. Now the

Earth Mother embraces her grandchildren,
g. HuE-TANGURU. Ka pakari nga kai katoa i konei. All food products

now mature.
ID. Poutu-te-rangi. Ka hauhake te kai i konei ; ka ruhi te tlpii o nga mea
katoa. Crops are now lifted ; all growth becomes flaccid.

In this list we have but ten month-names, and a supplementary
note explains the omission by stating that the other two months
are negligible. At the same time the natives who employed the
above list assuredly had terms to denote the other two months ;
that much is certain. This is a ver}^ different thing to a ten-
months year. Of the period of July we are told that " the year
has now turned ; this is Whakaahu." Now, this Whakaahu is
a star-name, and is used in connection with summer ; some state
that it is Castor. The Rev. R. Taylor also gives the name in
connection with June and July. The list given by this wTiter is
not a clear one, but very confusing. He seems to apply the
name of Te Kahui-ruamahu to April, that of Takapou-poto to
August, and Takapou-tawahi to September.

The following list of month-names was collected by the late
Mr. John White : —

1. Matahi a Pouaka.

2. Maruaroa.

3. Te Toru . . . . . . . . The Third.

to
9. Te Iwa . . . . . . . . The Ninth.

10. Te Ngahuru . . . . . . The Tenth.

11. Ngahuru-nui.

12. Matahi o te tau.

13. Matahi o Mahurihuri.

Here we have thirteen month-names, obtained probably from
South Island sources, for Pouaka, Poaka, and Puaka appear to
be South Island variants of Puanga (Rigel in Orion).

THE MAORI DIVISION OF TIME.

19

In another list collected by Mr. White the name of Te Rua o
Hongongoi is applied to the second month, while Whakakumu is
given as a name for the seventh month, reminding us of Taylor's
Te Wakumu applied to the sixth month. In this list White gives
Ngahuru-tuma for the tenth month, a name that one would
naturally expect to apply to the eleventh. The eleventh month
appears as Haratua or Kahui-ruamahu, and the twelfth as
Tapatapa-rere or Takurua hupe nui. This latter is an expression
used to denote winter.

In yet another list of Mr. White's collection the thirteen
months appear ; the four last names are, —

10. Te Ngahuru.

11. Te Ngahuru hauhake kai

12. Paengawawa.

13. Te Tahi o Pipiri.

The crop-lifting Tenth.

The First of Pipiri is a peculiar name for a thirteenth month ;
it is usually given as a name for the first month. It is quite
possible that the Maori occasionally employed a thirteenth month
in order to regulate the year, and so recover lost time. An inter-
esting note given by White is as follows : " Ka tahia te marae i
a Puanga ka puta i te ata, a tae noa ki te marama tekau ma rua,
a ma rua tuma" ("The plaza was swept when Rigel appeared in
the morning, also in the twelfth month and the odd one"). This
certainly looks like a thirteenth month. Williams gives Tuma
as a name of the twelfth month, but this does not seem appro-
priate, as the word means " odd ; in excess."

The name of Puwai-awatahi was applied to June by an old
man of the Ngati-Kuia Tribe {Journal of the Polynesian Society,
vol. 26, page 119).

The following appear in the Maori dictionaries of Messrs.
Colenso and Williams : —

Ahikaea . . September . . First month of spring.

Ahimaru . . October . . Second month of spring.

Ahinui . . November . . Third month of spring.

This identifying of the months of the Maori year with ours is
somewhat misleading. Williams also gives Kaiwaka as a name
for the third month, Kahui-ruamahu for the twelfth, and Tahi-
wehewehe as the last month of the year, presumably the twelfth.
Mr. White in his budget of notes gives Whakaau [? Whakaahu]
as July, Mangere as August, Rehua as the eighth month, and
Matiti as March ; also Iwa-iti and Iwa-nui (Little Ninth and
Big Ninth) as names for February. Rehua is scarcely employed
as a month-name, but as denoting summer and its heat. Taylor
gives Mangere opposite August. Mr. White used some of Taylor's
matter.

In a letter written by Titoko Warn to Wahanui he gave the
following names to the first six months : —

1. Pipiri.

2. Whakaahu-rangi.

3. Unuunu-hewa.

4. Aroaro-a-manu.
3. Hiringa-nuku.
6. Hiringa-rangi.

Herein we see that i, 5, and 6 agree with Tuhoe names, while
4 is a name employed in the Bay of Plenty, more as a season-

20

DOMINION MUSEUM MONOGRAPH NO. 4.

name apparently than as a month-name. It is quite probable
that Hiringa is a more correct form than Whiringa.

The Maori year may be compared to that of the Sanscrit-
speaking sun-worshippers of India, a year that was divided into
twelve thirty-day months ; it began in April-May or May-June ;
this system is traced to Chaldea.

To reconcile the year of twelve lunar months with the solar
or sidereal year has ever been a puzzling task to barbaric man,
and many schemes have been employed whereby to effect it.
The year of twelve synodical months of 29J days each would
give 354 days, thus leaving eleven days to be made up — a serious
deficiency. Yet if the Maori clung to his thirty-day month he
would find that the commencement of his tale of thirty nights
did not coincide with the new moon, hence some regulation would
be necessary. We have several remarks on record that point to
some such system of regulation.

According to the list given by the Rev. W. Gill, the natives of
Mangaia employed thirteen month-names, though no explanation
is given as to how the thirteenth month was fitted into the scheme.
A few of the month-names of this list are recognizable from the
Maori point of view, as Akau or Aka'au (Maori Whakaahu), and
Pipiri for April-May, while Ma'u (Mahu) is probably a star-name.

Of the thirteen month-names employed by Tahitian we recog-
nize two as Maori, Fa'aahu (Whakaahu) and Pipiri. Ellis explains
that the thirteenth month was not always employed.

At Futuna or Home Island some of the months bear star-
names, and here again we recognize Fakaafu (Whakaahu) and
Matahki (The Pleiades).

The following list of Samoan month -names is given by
Fornander : —

Utuva-mua (December-January). Palolo-mua.

Utuva-muli. Palolo-muli.

Fa'aafu (Maori Whakaahu). Mulifa.

Lo. Lotuanga.

Aununu. Taumafa-mua.

Oloamanu. Toe-taumafa.

At the far Hawaiian Isles we encounter familiar star-names
in the list of months. These are Makali'i (Matariki), Ka'elo
(Takero), Ka'ulua (Takurua), and Welo (Wero). The Hawaiian
month-names are as follows : —

Makali'i (December- January).

Ka'elo.

Ka'ulua.

Nana.

Welo.

Ikiiki.

Kaaona.

Hinaiaeleele (The Hina of Maori

myth).
Hilinehu.
Hilinama.
Ikuwa.
Welehu.

Fornander states that the thirteenth month of the Tahitian
year was generally omitted. With a system of twelve thirty-daj'
months that extra month would be needed about once in six
years.

In his account of the Moriori folk of the Chatham Isles Mr.
Shand gives the names of thirteen months, not one of which
names appears in any Maori list known to me. The fact that one

THE MAORI DIVISION OF TIME.

21

bears the name of Kongo is interesting. Mr. Shand tells us that
the Moriori year began with the reappearance of Puanga (Rigel)
in the east early in June, then a morning star. The months are
as follows : —

Kahu ..

Rongo . .

Tahei . .

Keitanga

Tauaropoti

Wareahe

Tchuhe a Takarore

Wairehu

Moro . .

Mihi-torekao

Ta Upoko o T'Etchiao

Tumatehaea

June.

July.

August.

September.

October.

November.

December.

January. Cf. Hawaiian Welehu.

February.

March.

-A-pril.

May.

Presumably the Orion year was taken to the Chathams by
emigrants from New Zealand, and this makes it probable that
this system was that of the original inhabitants of these isles.

The reappearance of the Pleiades or of Rigel as a morning
star can scarcely be said to be the commencement of the Maori
year ; ft was the tohu or sign of it. The year really began with
the first new moon after such reappearance, hence the beginning
of the year was not a fixed time, but varied considerably. Not
withstanding his inferior system of measuring time, the Maori
had many checks available in the reappearance of the heavenly
bodies, the blossoming of trees, &c. Mr. White states that the
third month was marked by the star Kerekere (not identified),
the fourth by the stars Wero-i-te-ninihi and Wero-i-te-kokota,
and the fifth by the star Wero-i-te-ao-marino [? marie].

The most important task of the Maori was the cultivation of
food products, and the two periods during which he had to
devote the most attention to that task were those of planting
and crop-lifting. These were both said to be marked b}^ stars;
but unquestionably other factors would enter into the delibera-
tions of the crop-grower, such as the aspect of the season, the
flowering of trees, &c. The statements made by natives anent
the different months being marked by certain stars simply mean
that during those months such stars are visible in the heavens,
not that their reappearance coincides with the commencement
of the month. In some cases it appears that the morning and
evening risings of stars were both considered, and hence we have
stars mentioned as marking both winter and summer months.

The star Ruhi, already mentioned as marking the ninth month,
is also known as Peke-hawani. This star and another called
Whakaonge-kai are seen one on either side of Rehua (Antares),
and are said to be his wives. These are prominent summer stars
in Maori story. The task of Whakaonge-kai is to make food
scarce, as her name signifies.

The flowering and fruiting of trees, the dying-away of annual
plants, the fall of leaves of deciduous trees, &c., are utilized by
the Maori in denoting time. A native who had given me the
names of kopurehe and kouwha as those of the male and female
tui added : " These names are applied to them from the flowering

22 DOMINION MUSEUM MONOGRAPH XO. 4.

of the native fuchsia to the time that the fruit of the hinau
appears " When the Tuhoe folk burned off the bracken on a
tawaha aruhe (place where rhizomes of that plant are dug) they
did so when the hinau and tawari trees were in blossom. The
main digging of these roots took place when the mokehu or young
fronds were developed. A belief existed that if the bracken were
burned off when the rata and korukoru were in flower, then the
rhizomes would be of inferior quality. Certain signs of vegetation
reminded natives that certain birds were in good condition, and
set him looking to his snares and traps. A Tuhoe native remarked
that the fourth month of the Maori year was marked by the fruit-
ing of the puahou, the fifth by the flowering of the kowhai, the
sixth by that of the rewarewa (Knightia excelsa), the seventh by
that of the kahika, and the eighth by that of the tawhiwhi (Metro-
sideros florida). The arrival of the migratory cuckoo in spring
was looked upon as a caU to action in the way of planting crops.
That bird is the messenger of Mahuru,- the personified form of
Spring, sent hither to call the Maori folk to their annual task of
planting the kumara.

These methods of checking the lunar months were evidently
introduced from Polynesia by the immigrant Maori. In Banks's
account of the Tahitians he writes : "In speaking of time, either
past or to come, they never use any term but moons, of which
they count thirteen, and then begin again : this of itself sufficiently
shows that they have some idea of the solar year, but how they
manage to make their thirteen months agree with it I never
could find out. That they do, however, I believe, because in
mentioning the names of months they very frequently told us
the fruits that would be in season in each of them." This writer
states that each Tahitian month was of twenty-nine days, but
Ellis puts the number at thirty.

Dr. Thomson gives us the best account of the Maori system
of time-division in his Story of New Zealand, and also of the
regulating agents employed : " Although time passes away among
them like a shadow, the unrecorded year is divided into thirteen
moons, and each moon is distinguished by the rising of stars,
the flowering of plants, and the arrival of two migratory birds.
June is the first month of the year, and it is recognized by the
appearance of the Puanga star in the morning. July is marked
by the stars Kopu and Tautoru and the flowering of the karaka
tree. August is distinguished by the stars Mangere and Whakaau ;
September by the rising of the Oetahi star and the flowering of
the kowhai, rangiora, and kotukutuku trees. It is in this month
that kumara are planted. October, or the fifth month, is known
by the flowering of certain plants ; during this month the ground
is got ready for potatoes. November is characterized by the
flowering of the rata and rewarewa trees. December is known
by the rising of the Rehua star, the ripening of the karaka berries,
and in the south part of the Island by the arrival of two cuckoos.
January is distinguished by the Rehua star, the appearance of
the Uruao star, and the departure of the cuckoos. In February
the Rehua star still shines and the Matiti star appears ; it is
the dry month of the year. March is known by the ripening

THE MAORI DIVISION OF TIME.

23

of the kumara, and in April they are dug up. May, or the
twelfth month, often passes unnoticed. The thirteenth month is
distinguished by the Puanga star, the harbinger of the new year."

This writer falls into the usual error of making the lunar
months correspond with ours, and was certainly in error in
believing that each year contained thirteen lunar months.
Mangere and Oetahi are star-names of which we have no
explanation ; Whakaau is for Whakaahu ; Tautoru, the Belt of
Orion ; and Kopu is Venus. The dates given above for the
flowering of trees, &c., are not correct for some other parts of
these Isles.

Nights of the Moon.

Where we speak of the days of the month the Maori referred
to the nights of the moon. When we so employ the term day we
include the whole twenty-four hours, and the Maori used the
term po (night) in a similar manner. A native of old would not
ask as to how many days a person had been in performing a
journey, but would ask how many nights he had been — " Po hia
koe ki te ara?'"

Thomson states that each month was divided into twenty-nine
nights, and this may have been a local system, but certainly not
universal—in fact, most of the lists collected contain thirty names.

The following list of names of nights of the moon was contri-
buted by the late Metera Ao-marere, of Otaki, who had obtained
it from Mita te Tai : —

No. I.

I.

Whiro. The

kohiti-

15-

Ohua ""i

tanga; first

appear-

16.

Turu )>Huanga ; full moon.

ance of new

moon.

17-

Rakau-nuiJ

2.

Tirea.

18.

Rakau-matohi.

3-

Ohoata.

19.

Takirau.

4-

Oue.

20.

Oike.

5-

Okoro.

21.

Korekore.

6.

Tamatea.

22.

Korekore-turua.

7-

Tamatea-ngana.

23-

Korekore whakapiri ki nga Tangaroa

8.

Tamatea-aio.

24.

Tangaroa-a-mua.

9-

Tamatea-wtiakapau .

25-

Tangaroa-a-roto.

10.

Huna.

26.

Tangaroa-kiokio.

II.

Ari.

27.

Otane.

12.

Hotu.

28.

Orongonui.

13-

Mawharu.

29.

Maurea.

14.

Atua.

30-

Mutu.

The Huna or loth night of the moon is spoken of as an elusive,
rejected, or omitted night-name. Apparently, for some reason,
it was sometimes omitted, possibly in order to regulate matters.
The reckoning of thirty days for each lunar cycle would naturally
demand some such rectification occasionally. A native informant
remarked that it sometimes conceals itself, and in that case the
Ari night succeeds No. 9, Tamatea-whakapau. Metera made a
curious statement concerning the above list, as follows : " The
15th night is an Ohua, but in certain months it is the i6th
night, and sometimes it is the 17th night — ^that is, ere the
condition of full moon is attained. If the moon does not become
full until the 17th night, then the 15th, i6th, and 17th nights
are all termed Ohua, and then the last three nights of the moon,

24 DOMINION MUSEUM MONOGRAPH NO. 4.

Orongonui, Maurea, and Mutu, are omitted, because a new moon
has appeared."

It is a noteworthy fact that all names of nights of the moon's
age are preceded by the indefinite article he, " a," or "an.' If you
ask a native what night of the moon it is he will reply, " He Tirea "
(A Tirea), or "He Otane " (An Otane), or whatever it may be.

In connection with the above list may be mentioned a peculiar
circumstance. It is well known that in former times the Maori
regulated his pursuits in a very singular manner. Thus he planted
his kumara crop only on certain days of the moon, or nights as
he termed them. In like manner certain fish were taken, or
certain methods of fishing practised, only on certain days or
nights. Now Mita, who communicated the above calendar to
Metera, employed certain symbols to represent different modes
of taking fish, and these symbols he marked opposite the names
of the nights of the moon on his marama taka or calendar.
Presumably this arrangement of symbols would differ as in different
months ; this point was not made clear. One symbol represented
line fishing, another fishing by torchlight, and so on. One sign
represented luckless days on which no manner of fishing would be
successful ; this appears opposite four nights, the Huna, Atua,
Korekore, and Korekore-turua. In several cases nights have but
one symbol opposite them, several have two, some have three,
and one has as many as seven. These symbols number ten, one
being a round dot, another a straight horizontal line, another a
cross. Three are segments of a circle, in different positions;
another a straight horizontal line with a short transverse stroke
at one end; while another is of similar form, but the transverse
stroke is at the opposite end. One is the roman letter L, and
the tenth is the letter e.

As to the origin of this usage one can only suimise that Mita
had examined a European almanac and had noted the use of
symbols. An explanation of their use might have given him the
idea of formulating a series pertaining to his own craft, and
utilizing it in connection with the lunar month. He must have
been an ingenious and adaptive person.

Names of nights of the moon differ to some extent in differ-
ent districts, as also does the order in \yhich the names occur.
Quite possibly the latter peculiarity is due to forgetfulness on the
part of contributors of data, foi it is long since the Maori system
of time-division was abandoned. In the following list, given by a
member of the Tuhoe Tribe, such a difference is noted. The
nights marked with an asterisk (*) are good fishing nights for
taking eels and kokopu ; the other nights are not so. The Tuhoe
folk were not sea fishers, as they have no seaboard.

No. 2.

1. Whiro* .. New moon, but not seen.

2. Tirea* . . Feeble radiance of moon seen.

3. Hoata* . . Moon clearly seen.

4. Oue.*

5. Okoro . . Fish are restless.

6. Tamatea-tutahi.

7. Tamatea-a-ngana.

8. Tamatea-aio.

9. Tamatea-kai-ariki-whakapa.

THE MAORI DIVISION OF TIME. ' 2$

10. Ari-matanui.

11. Huna.

12. Mawharu.

13. Maure.

14. Ohua.

15. Atua.

16. Hotu.

17. Turu.

18. Rakau-nui.

19. Rakau-matohi.

20. Takirau.

21. Oika.

22. Korekore-whakatehe.

23. Korekore-piri-ki-te-Tangaroa.

24. Tangaroa-a-mua.*

25. Tangaroa-a-roto.*

26. Tangaroa-kiokio.*

27. Otane.*

28. Orongonui.*

29. Mauri.*

30. Mutuwhenua.*

The contributor of this hst stated that the weather on the
8th night of the moon was accepted as betokening that for
the balance of the month. In this hst Ari is given as the name
of the loth night ; in hst No. i it appears as the nth night.
The latter is probably correct. The Huna and Ari nights change
places in No. 2 list. Again, from the nth to the 12th nights
the names have been transposed. Williams's Maori Dictionary
gives Atua and Hotu as being two names for the 15th night,
but a good many lists contain both. Williams gives Atua-mate-
o-Hotu as the full name of the night ; his full list of names
is given in list No. 3.

The contributor of list No. 2 stated that on the Ari night fish
fly from the torch ; he was alluding to the kokopu, a fresh-water
fish. On the Huna night they are concealed (huna), and difficult
to take until the Oika (Oike) night. Fishing becomes good again
on the second Korekore night about midnight. The Mutuwhenua
is a very good night for taking kokopu ; they sleep until sunrise.
The number of Korekore nights differ in the above lists, and the
Maurea night of No. i becomes Mauri in No. 2. Of No. 2 list
Tutakangahau remarked : " These are the nights of the moon,
thirty in number. The moon disappears on the Mutuwhenua night ;
it acquires form on the Whiro night and its radiance is seen ; it
is actually seen on the Tirea night, and becomes round on the
Ohua night. It is big on the Atua night, and passes the full
stage on the Rakau-matohi night. There are ten nights of ahoroa
(bright moonlight), five nights of waning, and two of decrepitude."

A list given by Tikitu, of the Awa Tribe of the Bay of Plenty,
differs somewhat from the Tuhoe list. Oue receives what is
apparently its full name Ouenuku (Uenuku), and there are five
Tamatea nights. The names of nights about the middle of the
month change again. Evidently forgetfulness has been at work.
What else can one expect of a usage that was abolished from two
to three generations ago !

The Rev. R. Taylor gives six lists of these names in his New
Zealand and its Inhabitants, which lists contain a number of names
differing from those I have given. They were probably obtained
in the Whanganui and far northern districts, and certainly many

26

DOMINION MUSEUM MONOGRAPH NO. 4.

years ago, probably not less than sixty, yet are they marked by
such transpositions as are seen in the two given above.

The two lists given below are probably as correct as any
obtainable as to order of names, but other names were employed
for some of the nights in certain districts. The list marked No. 4
is from the Takitumu district.

No. 3.

No.

I.

Williams's Maori D
Whiro.

ctionary.

Tahiti
Same.

2.

Tirea.

.,

3-

Hoata.

^j

4-

Oue.

jj

5-

Okoro.

j^

6.

Tamatea-tutahi.

,,

7-

Tamatea-turua.

^,

8.

Tamatea-tutoru .

^j

9-

Tamatea-tuwha .

J,

10.

Huna.

,,

II.

Ari.

- ,,

12.

Maure.

Mawharu.

13-

Mawharu.

Atua.

14-

Ohua.

Same.

15-

Atua.

Oturu.

16.

Oturu. Full moon.

-

Rakau-nui.

17-

Rakau-nui.

Rakau-matohi.

18.

Rakau-matohi.

Takirau.

19.

Takirau.

Oike.

20.

Oike.

Korekore-tutahi.

21.

Korekore-tutahi.

Korekore-turua.

22.

Korekore-turua.

Korekore-tutoru

23-
24.

25-

26.

27.

Korekore-piri-ki-nga

Tangaroa-roto.

Tangaroa-kiokio.

Tangaroa-whakapau

Otane.

-Tangaroa.

Tangaroa-a-mua
Same.

Kiokio.
Same.

28.
29.

Orongonui.
Mauri.

••

30. Mutuwhenua (also Omutu).

These lists agree very fairly as to names, but in many cases
they do not occupy the same position. In conjunction with the
Takitumu list occurred some remarks that refer to some form of
intercalation or omission with regard to the nights of the moon,
but which remarks are, unfortunately, by no means clear.

A list from the far North shows thirty-one names, that of
Takataka-putea succeeding Mutuwhenua. Maurea appears as the
13th, Otane as the 26th, Orongo as the 27th, Mauri as the
28th, and Omutu as the 29th, otherwise the list is much the same
as No. 4 above.

culled from the late Mr. John

Moon invisible.

Moon is seen.

Moon is seen higher up.

The

following list

has

been

White's

papers : —

No

I.

Whiro ..

2.

Tirea . .

3-

Hoata . .

, ,

4-

Oue.

5-

Okoro.

6.

Tamatea-kai-ar

ki

7-

Tamatea-turua

, ,

8.

Tamatea.

9-

Tamatea whakapau.

10.

Hune [? Huna].

The kapekape wind prevails.
Unfavourable weather.

THE MAORI DIVISION OF TIME.

27

II.

Ari.

12.

Maure.

13-

Mawharu.

14.

Atua

Moon is now round.

15-

Hotu.

16.

Oturu . .

. . Moon is now filled out.

17-

Rakau-nui

Moon is circular.

18.

Rakau-matohi.

19.

Takirau.

20.

Oike.

21.

Korekore-tutahi.

22.

Korekore-turua.

23-

Korekore-piri-ki-n ga

-Tangaroa.

24.

Tangaroa-a-mua

The kokopu fish is taken

25-

Tangaroa-a-roto.

26.

Kiokio.

27.

Otane.

28.

Orongonui.

29.

Orongomauri.

30.

Mutuwhenua.

In this list the Tamatea nights are apparently not correctly
given. The Maure and Mawharu nights are rather liable to change
places. The name Ohua, denoting the full-moon stage, is missed
in the above list, and there are only two Tangaroa nights. The
Mauri becomes Orongomauri. Remarks concerning winds would
probably have but a local signification. A list given by Witana
Papahia, of Hokianga, has nights i, 2, 5, 6, 9, 10, 13, 17, 19, 25,
26, and 28 marked as being unlucky for fishing or crop-planting.
But No. 28, the Orongonui night, was a specially favoured one for
planting the kumara, or sweet potato ; doubtless the name repre-
sents Rongo-maraeroa of far-spread Polynesian fame. In Papahia's
list Tirea becomes Tireo, Mutuwhenua appears as night No. 29,
while No. 30 is Hui-te-rangiora.

A list collected by the Rev. Mr. Williams contains but twenty-
nine names. It includes Aurei as apparently another name for
the Hoata night ; it contains only two Korekore and two Tangaroa
nights, but gives four Tamatea. On the east coast of the North
Island the Tamatea are said to bring stormy weather or rough
seas ; sea fishing is impracticable ; but in one of Mr. White's lists
two of the Tamatea are sai^ to bring calm-weather conditions.
This probably means that it is a northern list. A Kahungunu
list collected by the late Mr. G. H. Davies contains but twenty-
nine names. It gives the 7th night as Tamatea turua a Hotu,
and the 15th as Atua mate o Hotu. Hotu or Hoturoa is a name
connected with the moon ; the cusps of the moon are alluded to
as te niata 0 Hoturoa.

A Whanganui list contains no less than thirty-three names,
though how so many nights could be worked into a month one
cannot imagine. It may be due to error. The ist name is
Whiti-karaua, while Oiro, presumably for Whiro, is the third.
The 6th name is Mawete, the 7th Otama, the 9th Tutai, the
loth Pa, and the 14th Ono. No. 32 is Nonihape, and No. 33 is
Takataka-putea, opposite which is marked " high tides," which is
puzzling. Again, Tireo appears for Tirea. It will be observed
that this list contains many names not encountered in the other
lists given above.

In the Rev. R. Taylor's Maori and English Dictionary is
another list, in which Nonihape appears as the 1st night, and is

28

DOMINION MUSEUM MONOGRAPH NO. 4.

marked " moon invisible." The next night is Ngaro-muia, but
on the same Hne appears Ohowhata [? Hoata], as though it were
a duphcate name. The 3rd night is Whitiki-raua, probably the
correct form of Whitikaraua above. The 4th is Ohoata, which
may be the original form of Hoata. The 6th night is given as
Maweti, the 7th as Tutahi, the 8th as Otama, the 9th as Pa,
the 19th as Oheke, and the 27th as Rongomai. These names
appear for the most part in the previous list, though not applied
to the same nights ; some are misspelt.

Mr. White has a note to the effect that Ohomauri is a name
for the moon on its first night, when it appears like a paring of a
finger-nail. In vol. 20 of the Journal of the Polynesian Society,
at page 113, is given a list of these night-names as collected from
the Ngati-Whatua Tribe ; it resembles that culled from Williams's
Maori Dictionary. A Kahungunu list also closely agrees with
the Williams's list, but the 26th night is given the name of
Kiokio-tarawai, coming after Tangaroa-kiokio. A note connected
with this list states that eleven months have each thirty nights,
but that the twelfth has only twenty-nine. This may possibly
be a post-European usage. Another statement is to the effect
that the moon remains invisible for three nights. Presumably
these would be nights Nos. 29, 30, and i, the Mauri, Mutuwhenua,
and Whiro nights. Many lists have a note to the effect that the
moon is first seen on the Tirea (2nd) night. This Tirea is probably
the correct form of the name, and not Tireo, as occasionally given.
The root word is evidently rea = to grow, increase ; and ti is
used as a causative prefix, hence tirea = whakarea.

The following list from a Kahungunu source includes interesting
remarks concerning the different days : —

No. 6.

An unpleasant day. The new moon
appears.

The moon is seen very small.

A pleasing day. The moon still small.

Get to work ! A good night for eel-
fishing.

A pleasing day in the afternoon. Good
for eel-fishing at night.

Unpleasant weather. The sea is rough.

The weather improves.

Bad weather. Food products suffer.

Favourable for eel-spearing.

A fine desirable day.

Crayfish are taken on this day.

A good day for working.

An unpleasant day ; the sea is rough.

An abominable day.

Collect food products from the sea.

The moon is filled out. Sea products
are the food.

A fine day. The moon now wanes.

Fine weather during the morning.

The afternoon is favourable.

A bad day.

A bad day.

A fairly good day.

A good day for fishing.

A good day for fishing.

An excellent day for fishing. A misty
aspect prevails on land.

I

Whiro

2.

Tirea

3-

Hoata

4-

Ouenuku

5-

Okoro

6.

Tamata-ngana

7-

Tamatea-kai-ariki

8.

Huna

9-

Ari-roa

10.

Maure

II.

Mawharu

12.

Ohua

13-

Hotu

14.

Atua

15-

Turu

16.

. Rakau-nui

17-

Rakau-matohi

18.

Takirau

19-

Dike

20.

Korekore-te-whiwhi

21.

Korekore-te-rawea

22.

Korekore-hahani

23-

Tangaroa-amua

24.

Tangaroa-aroto

25-

Tangaroa-kiokio

THE MAORI DIVISION OF TIME.

29

26. Otane . . . . A good day. Eel-fishing night.

27. Orongonui . . . . A desirable day. The inanga now

migrate if the proper moon has
arrived.

28. Mauri . . . . The morning is fine. The moon is

now darkened.

29. Omutu . . . . A bad day.

30. Mutuwhenua . . . . An exceedingly bad day. The moon

has expired.

In the above list we note a displacement of some names. Ari
appears as the Qth night, owing to the omission of two of the
Tamatea nights. It is noticeable that lists of these names pre-
pared by the same individual for different lunar months do not
agree with each other, and there must be some reason for this.
Evidently the remarks attached to Metera's list above have some
bearing on this subject. The omission noted displaces the Ohua
or full-moon name by two nights, which would appear to render
the name a misnomer.

A note appended to the above list states that June is the
lunar month Te Tahi o Pipiri, though there is some overlapping.
Thus in this year (1922) the lunar month Te Tahi o Pipiri com-
mences on Saturday, the 27th May, and ends on Saturday, the
24th June, according to a native almanac. The second lunar
month of the Maori year will commence this year on the 25th
June, which will be the Whiro night, according to the above
almanac. In this first month the Pleiades, or Matariki, is said
to be preceding Rigel. Matariki spends seven nights in Papa-
whakatangitangi, and then enters Mahutu, wherein it abides until
the Tangaroa nights arrive.

A list collected by the late Mr. S. Locke contains but twenty-
seven names, The authority explained that the moon was invisible
for the other three nights. He begins the list with Tirea and
ends with Omutu. Of the Atua night he sa^^s : " High tides now
commence. The inanga are moving." These remarks concerning
the movements of fish, however, apply only to certain months.
The Korekore nights are so named because no food products of
land or sea can then be obtained. The name Ohua is omitted in
the above list.

A list contributed by Wi Kingi, of Okirihau, in 1849 appears
in Mr. White's MS. matter. It has the peculiarity of commencing
with the disappearing of the old moon. It resembles a list given
by the Rev. R. Taylor, and contains names not known on the
eastern side of the Island : —

No. 7.

1. Nonihape . . The moon disappears ; sinks into the under-

world.

2. Takataka-putea The moon moves in the under world.

3. Whitikiraua . . The moon begins to ascend from the underworld.

4. Ohoata . . The moon is visible.

5. Ouenuku.

6. Mawete.

7. Tutahi.

8. Otama.

9. Pa ..

He and his wife Haere-ahiahi are together.
When the moon is seen early in the morning
it is called Pa.

10. Ari.

30

DOMINION MUSEUM MONOGRAPH NO. 4.

The rest of the names agree pretty well with east-coast lists,
save that Oike becomes Ohika, Rongomai replaces Orongonui,
and the 15th and 25th nights both appear as Kiokio. Only
twenty-nine names are given.

In the following list, collected by the late Judge Fenton, the
explanations are of interest : —

No. 8.

The new moon appears.

An unlucky day.

An unlucky day. Moon plainly seen.

A lucky day from morn to midday.

A lucky day from noon until evening.

An unlucky day. The sea is rough.

An unlucky day. The sea is rough.

A calm day.

A rough and windy day.

An unlucky day for obtaining food-supplies.

A doubtful day ; if good, it is through the
influence of the Mawharu.

A good day.

If a desirable day, it is influenced by the Ma-
wharu ; if unpleasant, the Atua has afifected
it.

An abominable day.

Full tides. The moon rises as the sun sets.

Moon appears large and of a red colour.

The moon is now gapped.

A fair morning.

Desirable in the evening, hence the saying :
" Hapara 0 Takirau, ahiahi 0 Te Oika "
(" Morning of Takirau, evening of the
Oika").

13-

14.

15-
16.

17-
18.
19.

Whiro

Tirea

Hoata

Oue . .

Okoro

Tamatea-ariki

Tamatea-ananga

Tamatea-aio . .

Tamatea-whaka-

pau
Huna
Ari-roa

Mawharu
Maurea

Atua-whakahae-

hae
Turu

Rakau-nui
Rakau-matohi
Takirau
Oika

20.
21.
22.

23-
24.

25-
26.

27.
28.

29.
30.

Korekore ^

Korekore-turua , tt 1 x j

Korekore-piriki j^ Unpleasant days

nga Tangaroa J
Tangaroa-amua

Tangaroa-aroto

Tangaroa-kiokio

Otane

Orongonui

Mauri

Omutu
Mutuwhenua

A desirable day.

An excellent day.

.\n excellent day, but misty on land.

.\ desirable day.

.\ desirable day. Whitebait migrate.

.\ desirable day. The dark (hinapouri) phase

of moon commences ; the moon is obscured

by the sun.
.\n undesirable day.
An undesirable day.

In this list the Maiire ot No. 3 list becomes Maurea, and
moves forward a night. The name Ohua is omitted, and the
subsequent names disarranged. As in many other lists, Omutu
appears as a name for the 29th night instead of the Mauri
of No. 3 list. The six days, 23 to 28, of No. 8 list are said to
be extremely lucky. One should be strenuous now in procuring
food-supplies by sea and land. Here the Native informant
remarked : " Po ngahiini ma rima mat i te kohititanga ka
Turu te marama. Po ngahurn ma rima mat i te Turutanga ka
Mutuwhenua, ara ka pau te marama i te ra ; ka kawhakina e te
ra ki roto ki te hinapouri, a ka mahuetia e te ra, ka kohiti mat ano."
{" There are fifteen nights from the appearance of the moon to

THE MAORI DIVISION OF TIME.

31

its Turu [full] phase. There are fifteen nights from the Turu
phase to that of the Mutuwhenua, when the moon is overcome
by the sun. It is carried away by the sun into darkness, and,
when abandoned by the sun, it again appears.)"

In a list contributed by a Tuhoe tribesman nights Nos. i, 7,
8, 9, 10, 13, 15, 21, and 22 are marked as unlucky. Nos. 2, 6,
II, 14, 20, and 23 are said to be average nights (days included),
neither particularly good nor bad. All the rest are favourable
for the obtaining of food-supplies, &c., and lucky days. Night 26
is Tangaroa-kiokio ; all other names are well known to us.

In a list collected by Sir George Grey appear some new
forms of names. Tirea appears as Tireo ; the third Tamatea
night is Tamatea-whakapa, then come : —

9. Ohuahua-po.
10. Ohuahua-ao.

11. Ariari-po.

12. Ariari-ao.

Herein Ohua has moved five nights down the list, and has
assumed a reduplicate form; also it covers two nights. Ari also
has become a reduplicate, and includes two nights. This list
closes with the Omutu night, and a note runs as follows : " Each
day had its own special name, even until the disappearance of
the moon. There are certain meanings in this list of names
concerning the taking of fish, the fruits of the earth, and the
slaying of enemies." The Orongonui is omitted in this list, and
the last name is Omutu. Williams gives Omutu and Mutu-
whenua as being both names for the 30th night, yet in some
lists we find Omutu given as the 29th night, and Mutuwhenua
as the 30th.

We have now scanned a number of lists of these night-names,
and, as in the case of the month-names, have noted certain
discrepancies. Now, there were evidently differences as to these
names in different districts. Again, inasmuch as this mode of
recording time has long been abandoned, it is highly probable
that correct sequence. Sec, had been forgotten by some of the
native contributors of data. We know this much : that the
Maori had fixed the lunar month in the same manner that many
nations of antiquity had instituted, or perchance they had brought
it from far hidden lands in the remote past.

Natives have informed us that the Oue, Ari, and Orongonui
phases of the moon (the 4th, nth, and 28th nights) were the
favourable times for the planting of the sweet-potato crop. The
Korekore nights and those pertaining to the full or rounded
phases of the moon were unfavourable.

It has been shown that the New Year's Day of the Maori was
not a fixed date, but that it differed to a considerable extent
because it was marked by the first new moon after the Pleiades
were first seen above the eastern horizon in the very early morn.
Here another question arises : All communities would not so
see the Pleiades at the same period ; if a group rose just prior
to dawn it would be seen by those having a low eastern horizon,
but not by the residents of a deep valley. So that the Maori
might well have become out of his reckoning, and so be com-
pelled to adopt preventive measures.

32

DOMINION MUSEUM MONOGRAPH NO. 4.

MoRioRi Nights of the Moon.

A glance at the following list shows us that the Moriori natives,
of the Chatham Isles employed a series of names well known in
New Zealand. These names were probably Carried thither from
New Zealand. This hst, given by Mr. Shand, contains thirty-
one names, and he thought that Omutu and Owhiro might
represent the same night, but this does not seem probable.
He remarks that the moon becomes visible on the Otere [Tirea]
night.

1. Omutu.

2. Owhiro.

3. Otere.

4. Ohewhata.

5. Oua.

6. Okoro.

7. Tamate-tutahi.

8. Tamate-turua.
g. Tamate-nui

10. Tamate-hokopa.

11. Ohuna.

12. Howaru.

13. Hua

14. Mawharu.

15. Outua [?]

16. Ohotu.

No. 9.

17. Maure.

18. Oturu.

19. Rakau-nui.

. 20. Rakau-motohe.

21. Takirau.

22. Oika.

23. Korekore-tutahi.

24. Korekore-turua.

25. Korekore-hokopau.

26. Tangaro-amua.

27. Tangaro-aroto.

28. Tangaro-kikio.

29. Otane.

30. Orongonui.

31. Orongomori.

Comparing this series with list No. 3 we find that the above
list is essentially a Maori one, though some names have become
somewhat abraded, and others altered in various ways. As in
a former case, the list commences with a name of a dark night,
Omutu {the word mutu means "ended"). Whiro receives the
prefix 0, and Tirea assumes the form of Otere. The Moriori
tongue was in a curiously decadent condition, and showed some
very peculiar features. Hoata acquires the remarkable form of
Ohewhata, and the final vowel of Oue changes. Tamatea and
Tangaroa lose their final vowels. Ari is replaced by the new
form Howaru, while Outua may be an error ; possibly it should
be Oatua, the a to u change being unusual. Hokopau equals
Maori whakapau, and Orongomori is evidently Orongomauri.

The dark nights of the moon are called hinapouri (dark hina)
by Moriori and Maori. Hina and mahina both denote the moon.
Hinapouri and Hinauri are synonymous terms. A list of these
Moriori names given by Captain Mair in vol. 37 of the Trans-
actions oj the New Zealand Institute differs from the above, there
being a marked displacement of names in it.

Mangaian Nights of the Moon.

In the Rev. W. Gill's Myths and Songs from the South Pacific
we find a list of names of the nights of the lunar month as
employed by the natives of Mangaia, in the Cook Group. At a
glance one recognizes the Maori names it contains, only three of
them being unknown to us. Dialectic peculiarities ensure slight
changes ; the h and wh of Maori are unknown, but v is used.

THE MAORI DIVISION OF TIME.

33

Nos. 3, 4, and 15 are the new forms ; they appear to replace
One, Okoro, and Maure. The Mangaia hst follows : — -

No. 10.

I.

Iro. Maori ^^'hiro.

16.

Oturu.

0

Oata. Maori Hoata.

17-

Rakau.

3-

Amiama.

18.

Rakau-roto.

4-

Amiama-akaoti (whakaoti).

19-

Rakau-akaoti.

5-

Tamatea.

20.

Korekore.

6.

Tamatea-akaoti .

21.

Korekore-roto.

7-

Korekore.

22.

Korekore- akaoti .

8.

Korekore-akaoti.

^3-

Tangaroa.

9-

Ovari. Cf. Maori Ari.

24.

Tangaroa-roto.

10.

Una. Maori Huna.

25-

Tangaroa- akaoti .

II.

Ma'aru. Maori Mawharu.

26.

Otane.

12.

Ua. Maori Hua.

27-

Rongonui.

13-

Atua.

28.

Mauri.

14-

Otu. Maori Hotu.

29.

Omutu.

15-

Marangi.

30.

Otire, Otireo, or
Avaiki.

Otire-o-

A certain amount of displacement is noticed in the above list,
and the two series of Korekore nights is a new feature. The
Rev. W. Gill writes : "At Rarotonga the 13th is Maitu instead
of Atua ; otherwise this account of the changes of the moon is
equally good for Rarotonga. Allowing for the difference of dialects
it is the same in the Tahitian Islands." In his Jottings from the
Pacific he remarks : " Polynesians invariably counted by nights,
not by days. The reason assigned for this practice is that one day
is like another, whereas each night gives a different phase of the
moon, with a distinct name. . . . Something perhaps may
be put down to their habit, when voyaging, of steering by the
stars." To put it briefly, they measured time by the moon
because its changes are so apparent, as other peoples of a similar
culture stage did.

In the above list Ari, the nth night of the moon in most Maori
lists, appears as Ovari. The O is merely a prefix. It is a curious
and interesting fact that in these two words, Ari and vari, we have
two rice-names of Oriental lands. The Maori planted his crops
during the Ari phase of the moon. The Maori equivalent for
Ceres is Pani, who produced crops in water ; and pandi, padi,
and pari are grain-names connected with the vari of Polynesia
and the ari of New Zealand.

Tahitian Nights of the Moon.

Here we again encounter the Maori names, showing that they
were introduced hither from Polynesia during past centuries.
A few only differ; the great majority are easily recognized by
bearing in mind that the Tahitian dialect has lost the k and ng
that it formerly possessed.

No. II.

I.

Hiro-hiti.

7-

Oreore-muri,

2.

Hoata.

8.

Tamatea.

3-

Hamiami-mua.

9-

Huna.

4-

Hamiami-roto.

10.

Ari.

5-

Hamiami-muri.

II.

Maharu.

6.

Oreore-mua. 'Ore'ore =

12.

Hua.

Korekore.

13-

Maitu.

34

DOMINION MUSEUM MONOGRAPH NO. 4.

14-

Hotu.

15-

Mara'i.

16.

Turutea.

17-

Ra'au-mua.

18.

Ra'au-roto.

19-

Ra'au-muri.

20.

'Ore'ore-mua.

21.

'Ore'ore-roto.

22.

'Ore'ore-muri.

23-

Ta'aroa- mua. Ta'aroa = Ta

ngaroa.

24.

Ta'aroa-roto.

25-

Ta'aroa-muri.

26.

Tane.

27-

Ro'onui. Ro'o = Rongo.

28.

Ro'omaori.

29.

Mutu.

30-

Terieo.

Here we have the Cook Island forms in Nos. 3, 4, and 5, as
also the two series of Korekore names and the Rarotongan Maitu.
The Mangaian Marangi appears as Mara'i in sympathy with
dialectic change. The name of Turn appears in a lengthened
form. The qualifying terms attached to the Rakau, Korekore,
and Tangaroa nights differ from those of Maori lists. Tane and
Rongo lack the prefixed O, while No. 28 is evidently a form of
the Orongomauri of New Zealand (see list No. 5), which again
appears in most Maori lists as Mauri. The final name of Terieo
seems to have strayed far from our local Tirea and Tireo.

Hawaiian Nights of the Moon.

Here again, far north of the Equator, thirteen hundred rolling
leagues away from Aotearoa, we encounter our Maoii list of names.
In this case the letter-changes are a more serious matter, for the
Hawaiians first discarded the letter k, and then, with charming
inconsistence, transformed the / into k. This results in a some-
what uncouth dialect. We also note that r has become /. The
following is the Hawaiian list : —

No

I.

Hilo . .

2

Hoaka

3-

Kukahi

4-

Kulua . .

5-

Kukolu

6.

Kupau

7-

Ole-kukahi

8.

Ole-kulua

9-

Ole-kukolu

rt).

Ole-kupau.

11.

Huna.

12.

Mohalu

13-

Hua.

14-

Akua . .

15-

Hoku . .

16.

Mahealani.

17-

Kulu . .

18.

La'au-kukahi

19-

La'au-kulua

20.

La'au-pau

21.

Ole-kukahi.

22.

Ole-kulua.

23-

Ole-pau.

24.

Ka'aloa-kukahi

25-

Ka'aloa-kulua

26.

Ka'aloa-pau

27.

Kane . .

28.

Lono . .

29.

Mauli . .

30.

Muku . .

Hiro. Whiro.

Hoata.

Tutahi.

Turua.

Tutoru.

C/. whakapau and akaoti.

Kore-tutahi.

Kore-turua.

Kore-tutoru.

Moharu. Mawharu.

Atua.
Hotu.

Turu.

Rakau-tutahi.

Rakau-turua.

Rakau-pau. Cf. whakapa,u.

Tangaroa-tutahi.

Tangaroa-turua.

Tangaroa-pau.

Tane.

Rongo.

Mauri.

Mutu.

m

THE MAORI DIVISION OF TIME.

35

Herein we find, as in the Tahitian and Cook Islands lists, three
Rakau nights against two in Maori lists, also the two series of
Korekore nights. The three to four Tamatea nights of the Maori
are represented by two in the Cook Islands list, and one at Tahiti ;
at Hawaii they disappear. It is quite possible that nights 3 to
6, inclusive, of the Hawaiian list are, properly speaking, Tamatea
nights, of which only the terminal qualifying expressions remain.
These latter, as meaning first, second, &c., have assuredly formed
a secondary part of the name in past times, so that the only new
term here is No. 16, Mahealani.

In Fornander'^ list of these names there are marked four
series of tapu nights (days), each composed of two nights ; these
are Nos. 2 and 3, 12 and 13, 23 and 24, and 27 and 28. The last
two are the names, Tane and Kongo, of two of the most important
of Polynesian gods. These tapu days were quite apart from the
five intercalary days added to the lunar month Welehu.

Marquesan Nights of the Moon.

In this list, as given by Fornander, we at length find a number
of strange names, but at least ten of them are Maori forms. The
lack of the letter r in the Marquesan dialect is a well-known letter-
change ; others are given in Tregear's Dictionary. The following
names in the Marquesan list are easily recognized : —

No

Hoaka . .
Ko'eko'e-kahi
Ko'eko'e-waena
Huna.

10. A'i

12. Meha'u

13. Hua.

14. Akua .
Ku'u .
Kane .

17-

13-

Hoata.

Korekore-tahi.

Korekore

-waenga.

Ari.

Meharu .

Mawharu

Atua.

Turu.

Tane.

The 29th . and 30th nights are Ona-nui and Ona-mate in the
Marquesan list. Tregear states that Ona represents Rongo,
though one would expect to meet it in the form of Ono.

Mangareva Nights of the Moon.

Of the thirty names in the Mangareva list we can safely say
that nineteen are Maori. Nos. i to 4 are non-Maori, but evidently
allied to the two Maheama nights (4 and 5) of the Marquesan list.
They Dear but a faint resemblance to the Amiama names of the
Mangaia list, but occupy the same position. Nos. 23 to 26 are
new forms, and the prefixed O is a common feature.

Maema-tai

Maema-rua.

Maema-toru.

Maema-riro.

Korekore-tai.

Korekore-rua.

Korekore-toru .

No.

14.
Tai = tahi.

36 DOMINION MUSEUM MONOGRAPH NO. 4.

. . Ari.

Atua.
Hotu.
Maure.

8.

Korekore-kaha.

9-

Oari . .

10.

Ohama.

II.

Omahara.

12.

Ohua.

^3-

Oetua . .

14-

Ohotu . .

15-

Omaure

16.

Oturu.

17-

Orakau.

18.

Omotohi

19

Korckore-tai.

20.

Korekore-rua.

21.

Korekore-toru.

22.

Korekore-riro.

23-

Vehi-tai.

24-

Vehi-rua.

25-

Vehi-toru.

26.

Vehi-riro.

27.

Otane.

28.

Omouri

29.

Ohoata.

3^^-

Tunui.

Matohi. Rakau-matohi.

Mauri.

In this list we encounter yet again the two series of Korekore
nights of similar names — surely a confusing arrangement. In the
17th and i8th names we have two mutilated forms as compared
with Maori Rakau-nui and Rakau-matohi. This is apparently the
Matohi alluded to at page 169 of the Whare wananga. The name
Oari is the local Ari ; in full, Ari-matanui. Curiously enough, the
word or expression arimatanui means " wise " in the Mangarevan
dialect.

Further data is lacking but desirable, and probably I have
missed some that is on record somewhere.

We now see that the names of the nights of the lunar month,
as employed by the Maori of New Zealand, are known far and
wide across Polynesia, and that, of all the lists given, that of the
Marquesas group contains the most names not found in our local
Hst.

The term aurei is applied to the moon when crescent-shaped.
The new moon is occasionally called kohiti, a word used to denote
the appearance of the new moon. Hua and huanga are employed
to denote fullness of that orb ; Ohua is the night of the full moon.
Tohi describes the waning of the moon ; tipihori has a similar
meaning. Ata marama is moonlight. Mahina, a far-spread Poly-
nesian term for the moon, is met with in Maori songs. Atarau
is another name applied to the moon and moonlight ; another
expression, ahoroa, has already been referred to. The expression
marama i whanake denotes the waxing moon, marama hua the
full moon.

Williams's Maori Dictionary gives Ariki-matanui as a name for
the loth night of the moon ; it closely resembles that of Ari-
matanui, ap[)lied to the nth night ; the latter also appears as
Ari-roa and Ari-mataroa. There is some unexplained meaning
attached to this name.

The Rev. R. Taylor remarked in his Maori and English
Dictionary that there appears to have been a kind of division
of the nights into decades. We have obtained no proof of this ;

THE MAORI DIVISION OF TIME.

37

possibly there existed some local usage of that nature. Such
a usage would eventually resolve itself into a month of three
weeks.

A writer in the little Maori paper called Te Toa Takitini, of
the ist May, 1922, shows that the new year commences with the
new moon on the 27th May, 1922, which is the Whiro night of
the month of Pipiri. He also gives four names that seem to
represent four phases of the moon during the lunar month ;
each has seven nights pertaining to it. These four names
are Maukahau, Tara-rau-atea, Papa-whakatangitangi, and Titore-
mahutu. We have no particulars of this institution.

The Maori relied on the heavenly bodies with regard to the
passing of the hours of darkness. The Milky Way is his
principal harbinger of dawn ; according to its position he knew
the approach of daj". When day and night were first separated
the sun was appointed to control the day, while the night was
assigned to the moon, to Te Ikaroa (the Milky Way), and their
younger relatives, the ra ririki, or little suns, the stars that
gleam on high when Hine-aotea has departed.

The cry of the pakura or swamp-hen is said to have marked
the passing hours of night ; it is said to utter its cry three
times during the night. The writer is not aware as to whether
this statement is accurate or not, or whether any regularity
pertains to such cries ; it seems somewhat doubtful. The little
riroriro bird is said to have called the Maori to work in the
third month in connection with preparing the ground for crops.
In like manner Mahuru, the personified form of spring, is said to
have sent the cuckoo to tell the Maori folk that the planting
season had arrived.

The third month was styled Hupe-nui, Upoko-papa, Toru-
kai-tangata, and Tahutahu-ahi on account of the cold weather
then experienced. Otoru and Toruhere o Pipiri are also applied
to it in the Bay of Plenty district. Aroaro-a-manu is a name
for the fourth month ; Waru-patote was applied to the eighth
month, and Te Iwa-kai-paeke to the ninth.

The following expressions were used to denote various periods
of the day and night, but Nos. i, 3, and 6 are often replaced
by other forms : —

1. Te ra ka huru

2. Te ata . .

3. Te ra ka tikaka

4. Te ahiahi

5. Te po . .

6. Te turuapo

The sunrise.

The morning.

Period of heat of sun.

The evening.

The night.

Midnight.

The term ahiahi is also used to denote afternoon, the later
part of the same ; it is personified in Hine-ahiahi, the Evening
Maid. Hine-titama is the Dawn Maid, a creature of peerless
charms. Hine-ata is the Morning Maid, and Hine-aotea the
Day or Daylight Maid.

The expression tu a ahiahi denotes early evening ; nehe,
nehera, and whakapata denote olden times, also neha. Ra and
rangi both denote a day. Time was expressed by the position
of the sun, thus " ka tauhinga te ra" is a phrase denoting the

38

DOMINION MUSEUM MONOGRAPH NO. 4.

declining of the sun. " Kia tauhinga rawa te ra " implies an
advanced stage of such decHning. " Kia rewa te ra ki runga "
denotes that the sun is high up. Poutu and poutumaro mean
"on the meridian." " Ka moe tonu te tangata ao noa te ra,
whanake noa te ra i te rtia, moiri noa ki runga, poutumaro tonu
e moe ana " (" The person slept until day dawned, until the
sun rose, until it was high up, and when it was on the meridian
he still slept "). Kua to te ra" and " Kua torengi te ra" both
mean "" the sun has set " ; but, precisely speakmg, the latter
seems to denote that the sun has quite disappeared, but the
former is often used when it is still visible above the horizon.
"Kua tao te ra" denotes that the sun has passed the meridian,
but has not declined to any marked extent.

Puaotanga

Puao

Takiri

Takiritanga o te ata

Haeata . .

Putanga mai o te ra

Hapai

Dawn.

To dawn.

To dawn.

Dawn.

To dawn.

Appearance of the sun ; sunrise.

To dawn ; to rise.

" Ka hapai mai nga toko 0 te ata ka whakatika matau " (" As the
rays of morning appeared we started"). " Ka hapai nga Kawai-
nga 0 te ata" ("The harbingers of dawn rose"). Many such
expressions as the following are also encountered : " Kia puta
mai nga wana o te ra i nga huapae maunga" ("When the rays
of the sun appeared from behind the ranges"). " Te tahanga 0
te ra" denotes afternoon, from taha "to pass; to go by."

Names of Seasons and Miscellaneous Notes.

To the Maori there are two main divisions of the year,
winter and summer, takurua and raiimati. There was also the
usual division of the year into four seasons, as follows : —

Winter
Spring
Summer
Autumn

Takurua. Hotoke.
Kdanga. Mahuru.
Raumati.
Ngahuru.

Takurua is a star -name, apparently pertaining to Sirius.
Hotoke carries the sense of cold. In the following remark the
name of Pipiwai is not known to the writer : " Na, i te wa
0 te hotoke, o te takurua o Pipiwai" (" Now, in the time of winter,
the winter of Pipiwai "). It is just possible that the name is
connected with Pipiri, a star-name that is employed to denote
the cold season. As a name for spring Mahuru is not often
used, but it is also the title of the personified form of spring.
The term Koanga simply denotes the digging season, from ko,
the old native digging-implement, also ko, the verb " to dig."
Spring is the digging and planting season. Another expression
is Aroaro-mahana, which implies the welcome warmth of spring.
Waru-tuhoehoe, Waru-tumahoehoe, Waru-puahaaha, and Te Waru
i kanga i a Tahu arc all terms applied to the eighth month, the
warm, dry period of February and March. The last of these
expressions probably refers to the scarcit}' of food products, of

THE MAORI DIVISION OF TIME. 39

which Tahu is the personified form. The words tuhoehoe, tuma-
hoehoe, and tumarohoehoe mean " high, vertical," of the sun. It
is not clear to the writei why the term should be appUed to
autumn, as in Ngahuru tuhoehoe.

The word ngahuru means " ten," hence it is employed to
denote the tenth month, and is also used in the wider sense
of "autumn." The Ngahuru is the crop-lifting season, when
food was plentiful, hence it was called the Ngahuru-kai-paenga,
Ngahuru-kai-paeke, and Ngahuru-tikotiko-iere. Whaturua and
takurua-waipu are terms for midwinter. Matahi o Rongo is a
name applied to autumn, or perhaps early winter, the eleventh
month. An old saying of the Awa folk is, " When Poutu-te-
rangi is seen it is the ngahuru ma tahi " (" When Altair is
seen it is the eleventh month ").

The season-names of Orongonui and Maruaroa are decidedly
puzzling. The last of these appears in various recitals as a
name for the second month of the Maori year, in others
as denoting the third month. Mr. S. Percy Smith noted the
Maruaroa as the winter solstice ; Hamiora Pio gave it as the
second month, and stated that the sun changes in that month.
" Te Maruaroa, ko te marama tuarua, ka taka te ra." So that
it should presumably be June-July. But apparently there are
two Maruaroa seasons or periods, one pertaining to winter, the
other to summer. In one of the recitals of Moihi, given in
1865, he remarks : " During the Matahi o te tau [first month of
the year] the sun moves at the time of the Maruaroa to the head
of the ancestor [i.e., the heavens]. On arriving at his shoulders
he turns and retires to the other extremity. Now, that is the
Maruaroa of the winter. The Maruaroa at the shoulders [i.e.,
when the sun is high in the heavens] is called the Maruaroa of
the Orongonui. These are the tokens of winter and summer."
Evidently the name is applied to a summer and winter period
when the sun changes its course ; thus the two Maruaroa denote
the solstices. A line in an old song runs, " Te ra roa 0 te
Maruaroa o te Orongonui " (" The long days of the Maruaroa
of the Orongonui "). Herein the term Orongonui clearly applies
to summer.

A member of the Awa Tribe of the Bay of Plenty stated that
Maruaroa is the latter part of June, when the sun turns {te takanga
0 te ra). In ten nights the sun seeks his other wife, Hine-raumati,
the Summer Maid, whose task is the fostering of the food products
of the land. This is the winter solstice. Mr. White gives two
brief notes concerning the expression; one is, " Te Maruaroa, ko
Poaka ka kitea " (" During the Maruaroa Rigel is seen "). The
other is, " Ko Aotahi te upoko 0 nga whetu ; hei te Maruaroa te kite
ai i te ata" (" Canopus is the principal star; it is seen in the
morning during the Maruaroa").

As to the Orongonui season, we have several distinct state-
ments in old recitals that it represents summer, and yet we meet
with some contradictory evidence. Perchance there were two
Orongonui periods also. In an old recital we note the following :
" Ko taua manu he koekoea, te manu tena 0 te Matahi 0 te tau 0 te
Orongonui ; ko te Orongonui he raumali " (" That bird was a cuckoo.

40 DOMINION MUSEUM MONOGRAPH NO. 4.

and that is the bird of the Matahi 0 te tati of the Orongonui ; the
Orongonui is summer "). Herein, apparently, the phrase matahi
0 te tau does not bear its usual signification of the first month
of the Maori year, for that comes in winter. Presumably it should
read : That is the bird of the first (month) of the Orongonui
season. The cuckoo arrives here in spring. In the myth of
Mataora the month of Tatau-uruora [? November-December] is
said to be one of the months of the Orongonui season. The same
statement appears in the legend of the wanderings of Whatonga
— " Ka kiia hei a Tataii-uruora 0 te Orongonui 0 te tau."

In the following extract from an old recital we encounter a
puzzling remark : " Ko te koekoea, ko te wharauroa, he mea tuku
hei whakaatu i te matahi 0 te tau i te Orongonui 0 te ngahiiru
tuhoehoe " {" The long-tailed and shining cuckoos are despatched
in order to call attention to the first (month) of the season, the
Orongonui of the autumn"). The expression ngahuru tuhoehoe is
applied to the latter part of the Maori year, the last two months,
or the tenth and eleventh months, before which time both cuckoos
have left these Islands. In the above sentence it must be the
spring that is referred to, because the cuckoos arrive here at
that time, but I cannot understand the allusion to autumn. The
wording of the sentence might lead one to surmise that it had
been composed in some far northern isle, but yet the Orongonui
is connected with autumn. In yet another old recital we find
the sentence, " Hine-rau-wharangi was born in the Aonui (month)
of the Orongonui." Now, Aonui is late autumn, and here again
Orongonui is associated with the autumn. Again, in an old myth
we are told that Te Ikaroa (personified form of the Milky Way)
and two other beings were appointed as guardians of the Orongonui
and Takurua seasons, to keep them separate, and so avoid confusion,
lest one of them should become continuous. So that it would
appear that the name of Orongonui was applied to a prolonged
season, from September to about May.

Summer and winter are personified in two beings named Hine-
raumati, the Summer Maid, and Hine-takurua, the Winter Maid.
These damsels are said to have been the daughters of one
Tangaroa-akiukiu, and both of them were taken to wife by Te
Ra, the sun. The Winter Maid dwells out on the ocean and
controls the food-supplies of that region, the innumerable tribes
of fish represented by Tangaroa. The Summer Maid dwells on
land, her task being to foster the food products of the earth.
Ra, the sun, spends half a year with each of his two wives. At
the time of the takanga o te ra, or changing of the sun of the
Maruaroa (that is, the winter solstice), Ra commences to return
from the ocean toward the land, there to dwell with Hine-
raumati.

In certain myths the moon is alluded to as being of the male
sex, and he also had, or has, two wives, Rona and Tangaroa-a-
roto ; the former is "the woman in the moon." The moon
is ever connected with water, hence, perhaps, the association of
the name of Tangaroa, an ocean being, with the moon. We
have seen that several nights of the moon are named Tangaroa,
while Tangaroa and Rona are said to be the " tide-controllers,"

THE MAORI DIVISION OF TIME.

41

hence their secondary names of Whakamau-tai. When Hina-uri
(the darkened moon) crossed the ocean to a far land she was taken
to wife by Tinirau, son of Tangaroa.

A quaint old myth shows how Raumati (summer) mated with
Raro, the lower world, their offspring being Puanga, Takurua,
and Matariki (Rigel, Sirius, and the Pleiades).

Not only did certain stars mark the seasons, they were also
believed to control them and to foretell the coming conditions
of seasons. Hence, by noting the appearance of stars the Maori
believed that he could foresee good and bad seasons. Ruaumoko
of the underworld is said to bring about the change in the seasons,
often marking such change with an earthquake. As one old sage
remarked concerning the latter phenomenon : " It is the Earth
Mother shaking her breasts, and a sign of the change of seasons."
Fine calm summer weather is termed the Paki o Ruhi. When
Raumati (summer) issues her commands to Rehua (Antares) he
appears in hazy form, and heats and dries up the earth and
vegetation, and renders man languid. Then man is heard to
say, " Kua tau a Rehua kai raro " (" Rehua has alighted "), also
" Kua tahu a Rehua " (" Rehua has kindled "). Rehua also
directs the migration of whitebait, while Whanui (Vega) tells the
Maori folk when to lift their crops.

Another old myth tells us that Day and Night begat Whakaahu
and Oipiri (Pipiri), summer and winter, who were born in the
vast realm of Watea (space). Both were females, and both were
taken to wife by Rehua.

The following terms applied to seasons have been collected in
divers quarters : —

1

Tau kai . .
Tau horahora
Tau ruru
Tau wheunu
Tau hua
Tau hawere
Tau tukuroa
Tau kutao
Tau hiroki
Tau makato
Tau waiika
Tau wehe
Tau maro

A good season, bounteous and fruitful.

J>A lean, cold, or backward season.

J

When a native was giving me a number of these season-names
he commenced with the remark : " Ko nga ingoa 0 nga tau," &c. —
the names of the seasons. Here he clearly employed the term
tau as denoting a season, not a year, thus following the old
Polynesian usage. The Paumotu Vocabulary gives the meaning
of tau as " a period."

The word " Matiti," apparently a star-name, seems to have
been employed to denote summer, much as Rehua and Whakaahu
were. Whakaahu is probably Castor or Pollux. Williams states
that " Five subdivisions of the season were indicated by the
addition of certain terms : Matiti-tau ; Matiti-hana ; Matiti-
kaiwai ; Matiti-kai-paenga ; Matiti-niwai.

Matiti-tau commences some time in November, and Matiti-
ruwai ends in April. In the narrative of Bligh's voyage to the

42 DOMINION MUSEUM MONOGRAPH NO. 4.

Pacific we are told that the Tahitian division of time was by
moons, but that the}" likewise divided the year into six parts,
each of which was distinguished by the name of the kind of
bread-fruit then in season.

We have now scanned the Maori system of the division of
time as far as it is known to us. Inasmuch as the year com-
menced with the appearance of the first new moon after the
Pleiades or Rigel was first seen above the eastern horizon just
before daylight, then it follows that the New Year's Day of the
Maori was no fixed quantity ; it had not the precision of our
own. Moreover, the hints concerning intercalation or rearrange-
ment, and the use of a thirteenth lunar month, show that the
Maori endeavoured to make his year of twelve lunar months
agree with the solar or sidereal year. These were the difficulties
encountered by barbaric man in his endeavours to mark the
passage of time. The Maori possessed a number of checks on his
incomplete system, and should he stray too far he could insert
a supplementary month to put him back on the right road. The
differences noted in month and night names may perhaps be
accounted for by isolation, or comparative isolation, of tribes
for a long period of time. In this connection we must also
consider the question of the various parties of immigrants having
come from different regions.

The Maori relied on regularly recurring phenomena, &c., as
the tides, the morning song of birds, and so on, in order to
indicate specific time, hence such remarks as the following :
" Kaore ano kia ko te manu ka haere matau " (" Ere the birds
began to sing we departed ").

From some far land lost amid the shades of the setting sun
the Maori brought hither the Pleiades 3'ear and his crude
reckoning of time by the lunar month. He brought also the
knowledge of Ra, and Sina, and Kongo, and Ira, and the
Whanau Marama, the Shining Ones who gleam across the realm
of Watea when Whiro sends darkness to cover the body of the
old Earth Mother. He invoked the aid of those beings in his
perilous journey down the path of life, for he believed them to
be wondrous powers, to be potent gods in themselves. To Tane,
the ruddy sun, he ascribed the origin of mankind ; to Kongo he
looked for aid in the art of the husbandman ; to the little suns
he directed invocations concerning the fruits of the earth. To
all of these, moreover, he turned when endeavouring to regulate
his system of time-division. He had not evolved any true
chronological system ; he was still groping his age-long way on
the dim path of progress when our forbears appeared from the
great ocean and arrested his march.

Never again will the Maori scan the heavens to note the
appearance of the revered Pleiades ; nevermore will his women-
folk greet the lordly stars with dance, and song, and tears. The
appearance of Vega is no longer looked for in the chill hour of
dawn ; never again, from hamlet to hamlet, will resound the
ringing cry, " Ko Whanui E! Ko Whanui ! "

In the days of the gods the celestial beings Uru-te-ngangana,
Roiho, and Roake abode at Poutiriao in order to control the
" branches " of the year. It was there that the science of tatai

THE MAORI DIVISION OF TIME.

43

arorangi was born. They controlled time, and to them we owe
the unceasing regularity of the movements of the Shining Ones
on high. And even as his women turned ever to Pale Hina in
their hour of trouble, so did the Maori rely on Rongo of the great
waters and Tane of the heavens to measure out the fleeting year.

TERMS EMPLOYED TO DENOTE TIME.

Ahiahi. .
Ahiahi pouri
Ahiahitanga
Aiahi . .
Aianei . .
Akengokengo
Akuanei
Akuara
Amua . .
Amuri . .
Anaianei
Anamata
Ano

Ao

Aoake nni

Aoake nui atu

Aoakewake

Aoatea

Aoinaake

A ko ake nei

Auinake or Auinaake

Aouru

Apopo

Ata

Ata hapara

Ata pongipongi

Atahira

Awake

Awakewake

Awatea

Awe

Haeata

Hapai

Hea. Whea

Houanga
Houange

Huakanga
Huka . .
I nma
Inaianei
Inaia noa nei
Inaia tata nei
Inaia tata ake nei
Inaia ake nei
Inaia iho nei
Inake . .
Tnakuanei
Inakuara
Inamata

Evening. Later part of afternoon.

Dusk.

Evening.

Evening.

Now. To-day. Presently. The present time.

To-morrow.

Presently. To-day.

A little while.

The time to come.

Time to come. Amuri ake nei = hereafter.

Henceforward. .

Hereafter.

Up to the time spoken of ; still ; yet ; again ;
and when.

Daytime, as opposed to night. To dawn.
Ao ake = aonga ake = the following day.

Two days off.

Three days off.

Several days off.

Daybreak. Cf. Awatea.

Next day ; to-morrow.

At a future time. Hereafter.

Next day ; to-morrow.

Dawn.

To-morrow. 2. At some future time.

Morning.

Time of dawn.

Time of dawn.

Day after to-morrow. See Inatahira.

Two days hence. See Aoake.

Four days hence.

Broad daylight. Middle of day. Tino awatea
= Midday.

Soon. Syn. Wawe. See Meake.

Dawn.

Dawn, morning. 2. To rise, as heavenly bodies.

What time ? As in a hea, a whea, of future
time ; inahea, inawhea, nonahea, of past
time. Nahea = long, in time. 2. What
time, of past time. Syn. Nawhea.
f An interval of time, definite or indefinite. I
houanga, no houanga = a year ago. A
houanga = a year hence. See Tauhounga
Tauhouanga.

Dawn. Huaki = to dawn.

Long in time.

See Mua.

Just now; to-day.

^Very lately.

Not long since. The other day.

Just now.

A little while ago.

Formerlv. 2. Immediately.

44

DOMINION MUSEUM MONOGRAPH NO. 4.

Inanahi

Inangeto

Inaoake

Inawake

Inaoakenui

Inaoakewake

Inawakewake

Inapo . .

Inatahira

Inawhai

Iramata

Kakarauri

Kareha

Kengo
Mahina

Maruahiahi
Maruao
Maruata
Maruawatea
• Maruke
Marupo
Mea ake
Meake
Mea kau ake
Mo ake tonu atu
Moata
Mohoa

Moroki noa nei
Mua

Muri . .

Nanahi

Naianei
Namat?

Nonahea

Nonawhea

Nonaiakenei

nei)
Nonaianei
Nonakuanei
Nonakuara
Nonanahi
Nonaoake
Nonaiakenui
Nonapo
Nonatahira

(no

naia ake

Onaianei

Onamata (o namata)

Onanahi (o nanahi)

Po

Powhenua

Puaotanga

Ra

Rainahi (ra i nanahi)

Rainaoake (ra inaoake)

Raitahira (ra i tahi ra)

Rangi . .

Rangi rere rua . .

Rangi weherua . .

Raurangi

Yesterday.

In a short time.

Two days ago.

Three days ago.

Several days ago.

Last night.

The day before yesterday.

Not long since.

Formerly. See Inamata.

Dusk.

Two days off. 1. Day before yesterday.

2. Day after to-morrow.
Night.
To dawn. Hence ata mahina = dawn, early

morn, though also used to denote moonlight.
Evening.

Day, daylight, dawn.
Dawn, break of day.
Broad daylight.
Evening.
Night. Syn. Maruapo.

Soon.

Very soon.

Henceforth for ever.

Early in the morning.

To the present time.

Quite up to the present time.

Former time ; the past. I mua = formerly.

O mua = of former times. Cf. No mua.

2. The future, as in a mua = henceforth.
After, of time, as in the forms i muri, o muri,

no muri, muri iho, muringa iho, &c.
Yesterday. As in inanahi (i nanahi), nonanahi,

onanahi.
See Inaianei.
Olden fimes,

mata. 2.

hereafter.
Interrogative, of past time

time.

as in inamata, onamata, nona-
Future time, as in anamata =

When ; from what

Intensive form of nonaianei.

Of past time. Just now ; to-day.

A little while ago.

Yesterday. See Nanahi, Rainahi.

The day before yesterday. See Inaoake.

Three days ago. See Inaoakenui.

Last night.

The day before yesterday. See Inatahira.

Atahira.
Of the present time.
Of or from ancient times.
Of or from yesterday.
Night. 2. Sea.son. Ponga = nightfall.
Midnight.
Dawn.

Day. Tenei ra = this day.
Yesterday.

The day but one before yesterday.
Day before yesterday.
Day ; period of time.
Twilight.

Midnight. See Weherua.
Another time, past or future.

THE MAORI DIVISION OF TIME.

45

Roa

Taikareha

Tainahi

Tainanahi

Tainakareha

Tainaoake

Tainawhea

Taitariha

Takiwa

Takiirua-waipu

Tau

Tauhouanga

Tauhounga

Taumano

Tuaorangi

Tuauki-po . .

Turua po . .

Turuawaenga po

Turuawaenganui po

Turuawai po

Tuiuawe po . .

^Midnight.

Long, of time, as in he roa te wa = a long time.
The day before yesterday. Syn. Raitariha.

Yesterday.

Day before yesterday.

Day before yesterday.

Interrogative, past time. What time ?

Day before yesterday.

Time; period.

Midwinter.

Season ; year. 2. Period of time ; interval.

Last year. See Houanga.

For a long time.

Distant time, past or future.

Wa . . . . Time ; season.

Waenganui po

Waipo

Weherua . .

Weherua po . . J

Whaturua . . Midwinter.

1
)► Midnight.

The above figure and the one on the title page represent what is
usually termed the " double manaia," a well-known device in Maori carving.
Manaia is the name given by natives to the grotesque bird-headed creature
shown above. It often appears singly ; when the double form is employed,
then one is situated on either side of an equally grotesque human figure.
The positions are peculiar ; each manaia has its beak applied to an ear of
the central figure, and the design suggests some symbolical signification.
In Melanesia the same design, less conventionalized, is met with, and a
similar one is reported to have been seen carved on temples in Java, though
in this case corroboration would be welcomed. In India we hear of the
two gariidas or bird -like figures flanking the figure of Vishnu These repre-
sent the spirits of Good and Evil, both of whom are endeavouring to influence
Vishnu. With the Scandinavian god Odin two ravens are also frequently
associated.

It is worthy of note that the so-called " hands " of these manaia are
termed haohao, or claws, by the Maori. The three fingers that appear on
the hands of old carved representations of the human figure in Maori work
is a usage so ancient that its origin is lost. The peculiarity is seen in old
Babylonian sculptures, in early Scandinavian art, and had been noted in the
art-work of many far-sundered lands.

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DOMINION MUSEUM MONOGRAPH No. 5.

POLYNESIAN VOYAGERS.

The Maori as a Deep-sea Navigator, Explorer, and Colonizer.

BY

ELSDON BEST.

" He ara one e kitea turanga tapuwae, nawai te ara pukaka nui o
Hine-moana e kitea te mata tapuwae " (" On sandy paths are footsteps
seen, but who shall scan footprints on the far-flung wavs of the Ocean
Maid ").

Published by the Dominion Museum, Wellington, under the Authority of
the Hon. the Minister of Internal Affairs.

WELLINGTON.

BY AUTHORITY: W. A. G. SKINNER, GOVERNMENT PRINTER.

Price Is.

1923.

A/

'b

\K

Maori War Canoe.

Model of Double Canoe with Lateen Sail,
Western Pacific.

Photo by H. Hamilton.]

Polynesian Voyagers : The Maori as a Deep-sea
Navigator, Explorer, and Colonizer.

Ki nga kaumoana o nehera, ki nga uri o Hine-ahu-one nana i tovo i nga
ara moana o Mahora-nui-ateu .

(To the mariners of yore, to the descendants of the Earth-formed Maid
who explored the sea roads of the vast Pacific.)

CONTENTS.

The far-spread Polynesian race. Intrepid neolithic voyagers. A western
homeland. Polynesian communities in western Pacific. Ancestors of
Polynesians pass through Indonesia. Exploring and drift voyages.
European fear of deep ocean. Voyaging-area of Polynesians.
Polynesian voyages to Melanesia. Uninhabited isles formerly occupied.
The Tahiti - New Zealand voyage. Steering by wave-trend and
heavenly bodies. Sunday Island and the lost isle of Tuanaki.
Volcanic disturbances in the Pacific. Polynesians reach eastern Pacific.
Who preceded them in that region ? The Manahune. Easter Island.
Antiquity of man in Polynesia. Polynesians an adventurous people.
Intercourse between groups. The Argonauts. Economic plants and
animals carried by voyagers. Exploring voyages. Search for home-
land. Samoan voyages. Long voyages. The voyage of Uenga. The
"frail canoe" theory. Trade -winds. Sailing-qualities of Polynesian
vessels. Drift voyages. Bligh's boat-voyage of four thousand miles.
Ocean currents. Japanese drift voyages to American coast. Fog
and change of wind a great danger to compassless voyagers. Castaways
in New Zealand. Quiros and his miracle. Colenso and his myth.
Voyages from New Zealand to Polynesia. Starting-places. Drift
voyages from New Zealand. Voyage of Aratawhao. Intercourse
between Tahiti and Hawaii. Origin of Poljmesian food plants.
Voyages from Rarotonga to New Zealand. Voyages of Hui-te-rangiora.
Canoe-making. Tahitian voyages. The pah.i. Rude charts. Golden
age of Polynesian vikings. Voyage of Kupe. Legend of Rata.
Voyage of Werohia. Sailing-rate of canoes. Heavenly bodies serve
as guides. Course set by landmarks. Sea stores. Polynesian colonies
in Melanesia. Melanesian element in Polynesia. Science of navigation.
The splendid water roads.

6 dominion museum monograph no. 5.

The Far-spread Polynesian Race.

UNROLL the world's map and look upon the vast area of
the Pacific Ocean — the Mare Pacificum and Mar del Sur
of old-time writers, the Great Ocean of Kiwa of the
Maori, the realm of romance and heme of the Lotus-eaters.
Examme the island groups, note their names, and mark this :
that from the southern point of New Zealand (about 45° south
latitude) to the Sandwich Isles, far north of the Line ; from lone
Easter Isle, under the rising sun, even to a point near the Ellice
Group, in the west, the whole of the isles contained in this great
area are peopled by the Maori folk — the light-coloured Poly-
nesian race, speaking various dialects of a common tongue.
Moreover, outside of this area you may locate Polynesian colonies
at Tikopia, the Loyalty Group, the New Hebrides, as also at many
other places, even to the far-flung Caroline Islands.

How is it that we find the Maori inhabiting these far-
separated isles athwart the Great Pacific ? How comes it that
legends and old-time genealogies are held in common by many
scattered folk ? How can we explain the fact that the Maori
of New Zealand has preserved island and place names of central
and eastern Polynesia, and that the brown-skinned men of the
Society and Cook Groups can tell of the peopling of New Zea-
land in times long passed away ?

In the pages that follow we shall see that the Maori traversed
the vast expanse of the Pacific as western peoples explored a
lake ; that the Polynesian voyager fretted the Great Ocean of
Kiwa with the wake of his gliding prau ; that he was probably
the most fearless neolithic navigator the world has seen ; and
that he has visited nearly every isle that flecks the heaving
breast of Hine-moana, the Ocean Maid.

The Hidden Homeland.

Into the question of the original homeland of the Maori I do
not propose to enter at any length, but will here remark that
the evidence points to their having entered the Pacific Ocean
from the westward. Legends assert that, when leaving the home-
land, as also divers lands they sojourned at during their
wanderings, they ever directed their vessels towards the sun ;
and when a Maori makes use of that expression he means the
rising sun. It is highly probable that the ancestors of the Poly-
nesian folk passed through Indonesia and Melanesia on their wa}'
eastward, settling on various islands as they advanced, and thus
reaching the Polynesian area by means of a series of migratory
voyages ; indeed, such movements are recorded in their oral
traditions.

Maori tradition tells us that their ancestors, in times long
passed away, migrated from a hot country named Irihia (c/. Vrihia,
an ancient name for India), and crossed the ocean in an easterly
direction. They sojourned in two lands, named Tawhiti-roa and
Tawhiti-nui, after which they again voyaged eastward until they
reached the isles of Polynesia, which were gradually discovered

POLYNESIAN VOYAGERS. 7

and settled by them. As to the length of time occupied in these
voyages we know little, and they may have extended over
centuries, owing to long sojourns in various islands. A glance
at the map shows how numerous are the island stepping-stones
that occur on an eastward voyage across the Pacific Ocean.
Mr. S. Percy Smith thinks that one party of the adventurers
passed through the Caroline Group and reached the Hawaiian Isles,
but probably other parties took a more southerly route. One party
under the leadership of Ira-panga is said to have left Tawhiti-nui
(an unlocated island) and sailed in a north-easterly direction to
Ahu, Hawaiki, and Maui, identified with the Hawaiian Isles by
Mr. Smith, who places the date of this voyage about a.d. 450. In
the next generation after Ira-panga some of these wanderers are
said to have been located in the Fiji Group : presumably this
was a different migration.

Regarding the islands named Ahu, Maui, and Hawaiki, we
also find all these names applied to isles in eastern Pohoieria.
Tahiti Island was formerly known as Hawaiki ; Ahu was also
called Ahuahu, and was said by one of our old native authorities
to have also been known as Tuhua, while it is shown in
Volume 20 of the Journal of the Polynesian Society that Tuhua
was an old name of Me'eti'a (or Meketika) Isle, now marked as
" Maitea " on some maps, and which lies south-east of Tahiti
Island. As to Maui, there are several small islets of that name
(Maui-taha, Maui-ti'iti'i, &c.) situated near Tahaa and Raiatea.
iamatea of Takitimu is said in tradition to have been a chief of
influence in seven islands — Ahu, Nga Mahanga o Maui (the Twin
Isles of Maui), Hawaiki, Rangiatea (Ra'iatea), Rarotonga, and
another, the name of which our informant had forgotten. How-
ever, Mr. Smith was probably correct in identifying the isles
reached by Ira-panga as those of the Hawaiian or Sandwich
Group. The name " Tahiti " has also been preserved by the
Maori of New Zealand in the form of Tawhiti, also Tawhiti-nui.
Again, Hawaiki is also used in a general sense by our Maori folk,
and may be applied to any or all the isles of Polj^nesia, or to the
original homeland, as the following passage from an account of
the adventures of Kupe, the Polynesian voyager, shows : " Ka
mea a Kupe ki nga tangata 0 nga motu 0 Hawaiki i haere atu ai
ia, ki Tawhiti-nui, ki Rangiatea, ki Tonga, ki Rarotonga, me era
atu motu, tae atu ki Hawaiki, ara ki Titirangi, ki Whanga-ra, ki
Te Pakaroa, ki Te Whanga-nui-o-marama, e, tera tetahi whenua e
tauria ana e te kohurangi, kei tiritiri 0 te moana," Sec. {" Kupe said
to the people of the islands of Hawaiki he visited — that is to say,
Tawhiti-nui, Rangiatea, Tonga, Rarotonga, and others, including
Hawaiki : that is, Titirangi, Whanga-ra, Te Pakaroa, and Te
Whanga-nui-o-marama — ' O, there is a mist-moistened land in a
far-away ocean region,' " &c.).

Here Whanga-ra and Te Pakaroa are names of places, but
not of islands. Te Whanga-nui-o-marama, or Great Expanse of
Marama, is presumably the Tai-o-marama, or Sea of Marama,
near Tahiti.

The cause of the exodus from the homeland, which is said to
have been a great country, was a disastrous war with a dark-

8 DOMINION MUSEUM MONOGRAPH NO. 5.

skinned folk, in which great numbers were slain. It is possible
that the scattered colonies of Polynesians found occupying islands
in Melanesia and Micronesia are descendants of settlers left at
such places during the eastward movement, or such colonies
may have been an ethnic backwash of later centuries — some
assuredly were.

Mr. Percy Smith, who has written much on the origin of the
Maori, tells us that ancestors of these Polynesians probably-
entered Indonesia about the commencement of the Christian
era, and reached central Polynesia about the fifth century a.d.
He traces them back to India. Mr. R. S. Thompson, in his
paper on the " Origin of the Maori," comes to the conclusion
that the migrants reached Samoa not later than 1000 B.C. We
now proceed to say something about their movements in the
Polynesian area.

Intrepid Polynesian Voyagers.

It is clear that two great causes have led to the settlement
of the Polynesians over such a vast area of the Pacific Ocean —
viz., voyages of exploration and colonization, and drift voyages.
According to tradition the first settlers in the isles of New-
Zealand were castaways who drifted to these shores many-
centuries ago. In regard to voyages of exploration, it is
absolutely necessary for the reader to grasp the Polynesian
point of view, and to erase from his mind that of our European
progenitors, who, for many centuries, feared to lose sight
of the land. The Polynesian was the champion explorer of
unknown seas of neolithic times. For, look you, for long
centuries the Asiatic tethered his ships to his continent ere he
gained courage to take advantage of the six months' steady
wind across the Indian Ocean ; the Carthaginian crept cautiously
down the West African coast, tying his vessel to a tree each
night lest he should go to sleep and lose her ; your European
got nervous when the coast-line became dim, and Columbus felt
his way over the W^estern Ocean while his half-crazed crew
whined to their gods to keep them from falling over the edge
of the world : but the Polynesian voyager, the naked savage,
shipless and metalless, hewed him out a log dugout with a
sharpened stone, tied some planks to the sides thereof with a
string, put his wife, children, some coconuts, and a pet pig on
board, and sailed forth upon the great ocean to settle a lone
isle two thousand miles away — and did it.

" When we come to consider," says S. Percy Smith, in his
" Geographical Knowledge of the Polynesians," " that the whole
of this vast space of ocean, an area of four thousand by four
thousand five hundred miles, was in former times traversed by
various branches of the Polynesian race, and that they had no
leading coast-lines to follow, but must have steered boldly out
into the ocean with but a small extent of land as an objective,
after weeks of sail, we cannot but acknowledge that, as bold
navigators, the Polynesians were far before any nation of
antiquity in this art."

POLYNESIAN VOYAGERS. 9

The late William Churchill has written most interestingly of
the eastward voyages of the dauntless sea-rovers of long-past
centuries. He speaks of secondary bands of sea migrants pushing
through the earlier settlements : "In these voyages the canoe
fleets pushed out to the eastward, to Rarotonga, the Cook, the
Gambier, the Hervey Groups, to Tahiti, to the archipelago of
the Paumotu, to remote Easter Island, ever eastward until land
upon the trackless sea failed their daring keels, not courage
their stout hearts." (See Journal of the Polynesian Society,
Vol. 15, p. 96.)

In addition to the above we know that these old voyagers
ventured outside the Polynesian area, certainly as far as New
Caledonia and the Solomons. Again, Captain Cook expressed
his surprise at finding a people speaking various dialects of a
common tongue occupying so vast an area of the Pacific Ocean
— an area stated by him to be twelve hundred leagues in
extent from north to south, and sixteen hundred leagues east
and west. This latter extent would be from Easter Island
westward to the Gilbert Group ; though one group of the
Melanesian area, the Fiji Isles, intrudes upon this domain. It
is quite possible that drift objects, flotsam of the ocean, have
had some influence on the adventurous seafarers of Polynesia,
and may have led to voyages being made in search of other
lands. Thus we know that, in former times, logs of Oregon pine
were cast ashore at the Hawaiian Isles ; that logs of Aus-
tralian timber have reached the shores of New Zealand ; that
a foreign canoe-paddle was picked up on the Rangitikei beach.
Many other drift objects must have caused speculation in past
times among the denizens of the island system. The flights of
migratory birds, such as the cuckoo and godwit of New Zealand,
may have had a similar effect.

Throughout this Polynesian area most of the islands are
occupied by members of that race, and on most of the small
ones not so inhabited signs of former occupation have been
found. Thus, on Norfolk Island, north-west of New Zealand,
which was uninhabited when discovered, stone implements of the
Pol^T^esian type have been found ; and the same may be said
of Sunday Island, of the Kermadec Group, in the same latitude
north-east of New Zealand. Searle's Island was found unin-
habited in 1797, but the tokens of former occupancy were seen,
and thirty years later Beechey found it inhabited. A couple
of years ago the remains of a stone building, or foundation,
200 ft. long, were found on Fanning Island (about 4° north of
the Equator), and similar remains on lone Suwarrow (about
13° S. latitude) are described by Sterndale. Lord Hood's Island,
north of the Gambier Isles, was once inhabited, according to
Krusenstern, and Beechey found a stone walled hut upon it.
Beechey found Whitsunday Island uninhabited, but found huts
thereon, and small reservoirs for the collection and preservation
of fresh water cut in the coral rock. Wallis found Queen
Charlotte's Island inhabited and well stocked with coconut-
trees ; Beechey in later years found it with no population and
minus the trees. Pitcairn Island, south-east of the Gambier

10 DOMINION MUSEUM MONOGRAPH NO. 5.

Isles, was uninhabited when the mutineers of the "Bounty"
reached it, but stone erections of a former population were
found thereon. This list might be lengthened considerably.
When we find these signs of former occupation of small lone
islets and atolls now without people, and study the very
numerous traditions of former voyagings preserved by the natives
of various group)s, and note the Polynesian isle names known to the
Maori of New Zealand and the legends common to far-scattered
groups, then we can only beHeve that the Polynesian people
were bold, confident navigators, capable of traversing a great
extent of open ocean in their somewhat primitive craft.

The number of long voyages recorded in the traditions of
divers groups are of much interest, and a certain amount of
confirmation is to hand : for example, the voyages made from
the Society Group to New Zealand, twenty generations ago, are
still known to the natives of Rarotonga and Tahiti ; the names
of some of the vessels have been preserved in those isles. This
was a voyage of over two thousand miles, the course being
from Tahiti to Rarotonga, thence to the North Island of New
Zealand. On this latter stretch some of the vessels called at
Sunday Island, Kermadec Group, known as Rangitahua to the
natives of New Zealand and Rarotonga. At one time the
tropical region of Polynesia must have been very frequently
traversed by voyagers, who, as Mr. S. Percy Smith has written,
" guided themselves by the regular roll of the waves driven
before the trade-winds in the daytime, and by the stars at night."

We are aware that voyagers to New Zealand did in some
cases use Sunday Island as a stopping-place, and Colonel Gud-
geon states that another isle once existed between Rarotonga and
New Zealand, possibly at the reef shown on some maps at
about lat. 27° S., long. 170° W. This would have been a welcome
place of call, for it is situated half-way between Rarotonga and
Sunday Island. Another lost island was that known as Tuanaki,
an inhabited islet south of Rarotonga. Colonel Gudgeon states
that the Haymet Reef, situated south of Rarotonga, is supposed
to represent, or be a part of, the lost isle of Tuanaki. On a
map of Polynesia at the Dominion Museum an islet, reef, or
shoal a little north-west of Haymet Reef is queried as Tuanaki,
thus — " ? Tuanahe." The same authority also informs us that,
according to native tradition at Rarotonga, the Beveridge Reef
was once a fine isle, with many coconut-palms growing thereon,
but that it was swept bare by a fierce hurricane, which carried
away both trees and soil, leaving nothing but the bare rock.

The Rev. Mr. West, in his Ten Years in South Central Poly-
nesia, gives a long account of the destructive volcanic dis-
turbances that have taken place in the Tongan Group during
the past century. On the 7th November, 1837, an immense
earthquake-wave from the west coast of South America swept
across the Pacific as far as the Bonin Isles. On the east coast
of Hawaii the water rose 20 ft. above high-water mark, swept
villages away, and destroyed many lives.

It is quite possible that volcanic disturbances have been the
cause of movements of peoples in the Pacific to some extent.

POLYNESIAN VOYAGERS. II

The Takitimu folk of the east coast of our North Island have
preserved a tradition that, about eight generations prior to the
coming of the Takitimu canoe from eastern Polynesia, a volcano
named Maunga-nui, at or near Rangiatea (Ra'iatea), was destroyed
by a terrific explosion. At the same time an extensive tract of
land called Whainga-roa was submerged by the sea, in which
disaster whole tribes perished, one of which was named Ngati-
Kaiperu. This would be about the year 1200. Possibly it is
a myth ; and, in any case, the native love of exaggeration must
be borne in mind.

Some of the voyages made to New Zealand by Polynesian
voyagers were those of adventurers who in some cases settled
here, and in others returned to the northern isles. Some, like
Tamatea of Takitimu, were attracted here as settlers by the
fame of Aotea-roa as a fertile land, its humid climate, and its
food-supplies ; but the majority probably came here to find a
peaceful home away from the intertribal quarrels of Polynesia.
We are told in tradition that some tribal remnants fled hither
to escape annihilation, and that some came here in order to
attain a position of influence denied them in their former homes.
(" Ko etahi he takiri ingoa mona kia tu ai tona mana i tend
motu, he kore kaore i tn ki Hawaiki.")

In giving some account of old-time voyages of the Poly-
nesians we shall practically be confined to such as took place
within the Polynesian area, inasmuch as but little has been
preserved as to the expeditions or migration from the original
homeland of the race. Tradition asserts that, after leaving the
fatherland, those who migrated are said to have sailed in an
easterly direction.

The Occupation of Polynesia.

Very little has been preserved of these remote times and
movements, as must be expected among a scriptless people ;
when we come to more modern times we have much more data
to work upon.

In his work Hawaiki Mr. S. Percy Smith states his behef
that the Polynesians had reached the Fiji, Tonga, and Samoa
Groups by about the fifth century a.d., and that the Samoans
and Tongans are descendants of a first migration, a secondary
one sojourning in Fiji for some time, whence it settled many
of the isles farther east. He traces the ancestors of the Poly-
nesians from India by way of Java, Celebes, Ceram, Gilolo, New
Guinea, the Solomons, &c., and so on into Polynesia proper
east of the Fiji Group. In a later pubhcation (see Journal of
the Polynesian Society, Vol. 22) he seems to show that one
migration, that of Ira-panga, crossed the North Pacific to the
Sandwich Isles.

Who preceded the Polynesians?

The unsatisfactory part of all these traditions and the
deductions drawn therefrom is that nothing is said as to what
folk inhabited the isles of Polynesia at the time when the

12 DOMINION MUSEUM MONOGRAPH NO. 5.

ancestors of the present inhabitants broke into the sunlit sea.
If those voyagers did not reach this island system until the
fifth century a.d., it is assuredly too much to expect us to believe
that it was unoccupied at that period. Man has been a long
time upon the face of the earth, and drift vessels, if nothing
else, would have brought him into this area. Either the present
Polynesians have been here much longer than we wot of, or
there was a prior people in the isles.

What folk occupied Polynesia in 5000 B.C. ? The question
is one of much interest, but apparently unanswerable. Haply
the unknown folk who left their mysterious written records and
huge stone statues on lone Easter Isle dominated some part of
it, until exterminated by the ancestors of the present inhabitants.
Or perchance the Manahune, that elusive and unknown people
of whom we hear dim traditions from the Sandwich Isles to
Maoriland, may have been no mythical folk, but the pre-Maori
population of Polynesia.

The mystery of Easter Island, that outlying unit of the island
system situated on the iioth parallel of west longitude, and
looking eastward to South America across a lone ocean, is a
fascinating one, for here alone of all the many isles of Polynesia
do we meet with a system of written characters, unlike any
other known script, and still undeciphered. These are said to
have been the work of a " long-eared " folk found in possession
of the island by the Polynesians many generations ago, and by
them destroyed. Apparently these " Long Ears," as the invaders
termed them, were a neolithic people of a different race from the
Polynesians ; one conjecture being that they originally came
from South America. There is no evidence to show that they
ever occupied any other island than Easter Island.

Fomander notes several cases of the discovery of human
relics at the Hawaiian (Sandwich) Isles beneath volcanic sands
and coral rock, showing that man must have dwelt there in times
long passed away ; whereas local traditions of that group go back
for only twenty-eight generations, much the same as in New
Zealand.

Inter-island Voyages.

The above writer came to the conclusion that the Polynesians
entered the Pacific during the second century of the present era ;
that they settled the Hawaiian Group about the fifth century;
and that, about the eleventh century, there was frequent inter-
course between the Hawaiian and southern groups. Again, he
writes, " The indications that the various Pacific groups were
inhabited at the time that the Polynesians occupied them are
very faint indeed, and yet the import of some of their traditions
cannot be otherwise construed. That the majority of the groups
were uninhabited at the time referred to seems to me quite
clear, but I think it is equally clear also that the people which
left their architectural remains on the Ladrone Islands, and
their colossal statues on Easter Island, had swept the Pacific
Ocean before that time, and possibly may have left some

POLYNESIAN VOYAGERS.

13

remnants of themselves to which the traditions refer, but which
were absorbed or expelled by the newcomers."

Hale and other early observers enlarge upon the spirit of
bold adventure that animated the Polynesians in their time,
stating how ready they were to ship on whaling-ships and other
craft for long voyages, in which manner many visited America,
Austraha, and Europe, whereas the Melanesians showed no such
spirit, and were loth to leave their island homes. Hale remarks :
'' The Polynesians are a race of navigators, and often undertake
long voyages in vessels in which our own sailors would hesitate
to cross a harbour." Cook, on his first voyage, brought a
Tahitian to New Zealand, whose name is yet preserved by our
Maori folk ; and, on his third voyage, took several Maoris from
here to Tahiti, and from that time the Maori of New Zealand
was seen in many lands.

Mr. S. Percy Smith, who has translated and worked out
many old traditions preserved by the natives of Rarotonga,
shows that about the seventh century the Polynesians made
long voyages of exploration, and, in the words of the tradition,
visited every place in the world — that is to say, of the world as
they knew it. Among the groups visited at that time were the
Fiji, Navigator, Marquesas, Sandwich, Tonga, . Paumotu, Society,
Austral, and Cook Archipelagos, and possibly the New Hebrides,
thus including an area of some four thousand miles across. One
of these exploring-vessels went far south until it encountered the
frozen sea of the Antarctic.

Tangihia, another Polynesian voyager, made a much longer
voyage about the thirteenth century. The traditions of th£
Samoans show that there was frequent intercourse between Samoa
and Fiji, and it is known that Samoans settled the isle of
Rarotonga in past centuries. The Tongans are shown to have
raided the New Hebrides and New Caledonia, in the Melanesian
area, and voyages took place between the far-northern Sandwich
Isles and the Society Group.

The Ships that never returned.

Many of the islands of Polynesia were discovered by means
of voyages of exploration, others by means of drift voyages, and
yet others by folk who sailed forth upon the ocean in search of
a new home wherever they might chance to find it. Thus,
defeated clans, fleeing from the wrath to come, or the wrath
that had come, would set forth to reach some isle known to
them by tradition, or might simply sail on until by chance they
found a new home or perished in lone seas. Many such parties
have fared forth upon the heaving breast of Hine-moana
(personified form of the ocean), trusting to fortune and the favour
of the gods, drifting down long degrees and braving the dangers
of the deep in a manner unknown to our European ancestors,
throwing the rolling sea leagues behind them even as our for-
bears paddled their dugouts across the Thames. Of a truth,
could the story of the Polynesian voyagers be written in full,
then would it be the wonder-story of the world. For, look you.

14 DOMINION MUSEUM MONOGRAPH NO. 5.

the true Argonauts "are here— here in the palm-Hned isles of the
Many-isled Sea — here where their ancestors broke through the
hanging sky and learned of new lands and the ways of many
waters.

In this manner was Crescent Island settled by a party of
refugees from Mangareva. Not possessing any canoes, these
folk constructed rafts, whereon they trusted themselves to ocean
currents. This occurred about one hundred and fifty years ago,
and the traditions of Mangareva state that other such parties
had left that isle in former times — left it in order to escape
death, possibly to find it on the great water wastes of the
Pacific.

The natives of Tongareva assert that they are descendsd from
a party of refugees expelled from Rakahanga, while the folk of
the latter isle trace their origin to Rarotonga, in the Cook Group.
Rarotongan voyagers used to visit Manihiki Isle, six hundred
miles distant.

Hale tells us that a system of voluntary emigration existed
at Ponape, in the Caroline Group of Micronesia, where a party
would victual a canoe and trust to chance to find a new home
for themselves.

Adventurous Vikings.

The Marquesans of eastern Polynesia have retained the names
of a number of lands in which their ancestors sojourned in times
long past. Porter learned, early in last century, that double
canoes, manned by adventurous men, had frequently left that
giDup in order to search for other lands mentioned in tradition.
The grandfather of a chief living in Porter's time had so left the
Marquesas with a party in four vessels, well stocked with sea
stores, as also hogs, poultry, and young food plants, in search of
other lands whereon to settle. This shows how the islands of
Polynesia were settled by the restless rovers of pioneer times, and
how breadfruit, coconut, taro, yam, and other food-yielding trees
and plants were distributed over the vast area of the Pacific.

" In the Marquesas Group," says Fornander, in his admirable
work The Polynesian Race, " numerous expeditions have from
time to time, up till quite lately, been started in search of this
traditional land of mystery and bliss, and their course was
invariably to the westward. As late as the commencement of
this century the Nukuhivans were every now and then fitting
out exploring expeditions in their great canoes in search of a
traditional land called Utupu, supposed to be situated to the
westward of their archipelago, and from which the coconut was
first introduced." This land spoken of was the original homeland
of the Marquesans, said to be situated in the north-west.

Again, of four canoes that left the Marquesas on one occasion
and reached Robert's Island, one remained there, and the other
three ran on before the wind. The party on the island eventu-
ally decided to return to their former home, save one man and
his wife, who remained on the island. Of the maroons, the man
died ; the woman was found still living there by voyagers
some time later. The canoe that had started to return to the

POLYNESIAN VOYAGERS.

15

Marquesas was never heard of again. Porter remarks that
Marquesan native priests would, after an expedition had left,
tell the people that the voyagers had reached a fine land
abounding in hogs, breadfruit, and coconuts, thus encouraging
others to go forth and do likewise.

When Cook was making his first voyage, Tupaea, a Tahitian,
drew for him a rough chart showing the vSociety, Austral,
Paumotu, Marquesas, Samoan, Cook, and Fiji Groups, thus
covering a large area of the Pacific. From the Tongans Cook
obtained the names of over one hundred and fifty islands. In
1839 a native of the Paumotu Group gave Wilkes, the American
explorer, the names of sixty-two isles of that archipelago, marking
their relative positions on the deck.

Turner tells us that in the Mitchell Group, as also at Ellice
and Hudson Islands, the penalty for theft, murder, and adultery
was banishment, the culprits being turned adrift in a canoe to
take their chance of reaching some other land. At Nukufetau
the expelling party made assurance doubly sure by making holes
in the canoe-hull prior to turning it adrift.

There is a tradition among the Hawaiians that one of their
remote ancestors in his voyage.^ reached a land inhabited by a
folk with upturned eyes, and that, after further explorations, he
returned to his home bringing with him two white men. The
east coast natives of New Zealand have preserved a legend con-
cerning a curious people with whatu ngarara (oblique or restless
eyes) who dwelt in a land near the original home of the Maori
race. Such traditions as these were probably brought into the
Pacific by migrating Maori seafarers of long-past centuries.

Ever the Poljmesians, according to their location, place the
original homeland of the race in the far west or north-west. In
past times numerous expeditions left the Marquesas in order to
search for that land. These Marquesans are also known to have
visited the Sandwich or Hawaiian Isles. Again, Ellis, a keen
inquirer, tells us that the Hawaiians used to visit the Marquesas
and Society Groups, and that one old-time Hawaiian seafarer
made four voyages to Tahiti, 2,300 miles distant. In such expedi-
tions as these the vessels would doubless recruit at some of the
intermediate islets, but there was ever the danger of being blown
out of their course, or of missing the small — the very small —
objective points. Many an expedition has been so lost in Pacific
waters.

A statement made by Quiros, and quoted by Fornander, is to
the effect that when the expedition of Mendana was at Santa
Christina, Marquesas, in 1595, the natives told him that there
was a land to the south inhabited by black men who fought with
bows and arrows. This description could apply to no land
nearer than the Fiji Group, about 40 degrees distant. It is not,
however, clear to us how early voyagers could so readily acquire
the knowledge of foreign tongues as would, from a perusal of
their works, appear to have been the case.

Missionary J. B. Stair tells us that one* of the earhest bodies
of immigrants to Samoa came from Atafu, in the Union Group,

l6 DOMINION MUSEUM MONOGRAPH NO. 5.

north of Samoa, and that intercourse was kept up between the
two groups in former times. Another tradition is to the effect
that Atafu was peopled in much earher times by a people who
offered human sacrifices to the sun. This writer states his belief
that many of the isles of Polynesia were settled from Samoa,
and the oral traditions preserved show that the ancestors of the
Samoans visited the Sandwich Islands to the north, the Marquesas
and Society Groups to the east, and also the Cook and Fiji isles
to the south-east and south-west. It would appear, however,
that some of the voyages mentioned by him were not actually
made by the Samoans, although chronicled b}- them. The Rev.
Mr. Staii gives traditionary accounts of many such voyages made
athwart the Pacific in former times. The twelfth, thirteenth,
and fourteenth centuries seem to have been marked by much
voyaging to all quarters of the Pacific, as far south as New
Zealand, to which latter place many seafarers came in those
far-off days. Mr. Stair, in his account of Samoan voyages, tells
us that one Maru and certain members of his family visited
Tonga, Fiji, Uea, Rotuma, and many other isles; while Tangihia
seemed to stroll round eastern and central Polynesia as though
he owned that region. Iro accompanied a party of settlers to
Rarotonga, and afterwards reached the Marquesas, Tahiti, Rapa,
and other isles. In the legend of Tangihia that adventurer is
said to have found a dwarfish folk of ugly appearance dwelling
at Tahiti ; they were known as Manahune, and were subdued by
Tangihia. As Polynesians were certainly living at Tahiti long
before the time of this voyager, it seems possible that tnese
mysterious Manahune folk were dwelling there in a kind of
vassalage. They are usually spoken of as a people of inferior
position. Colonel Gudgeon states that a people known as Mana-
hune formerly Hved in Mangaia, in the Cook Group. The name
" Manahune " is also known at Rapa Island.

As an illustration of what these adventurous Polynesian
voyagers were wont to do in days of j'^ore we will give the move-
ments of one Uenga, who flourished about the twelfth century,
omitting two such movements that are not made clear. He
started from Savaii, in the Samoan Group, and sailed to Tonga
(480 miles south-south-east), thence to Vavau (150 miles north-
north-east). On leaving there he was carried away by stormy
weather to some isle not named, whence he reached Tongareva
(900 miles north-east of Savaii), then sailed to Rimatara (780
miles south-south-east), thence to Rurutu (70 miles east-noith-
east), thence to Tupuai (120 miles south-east), thence to Fakaau
or Greig Island, in the Paumotu Group (480 miles nurth-
north-east). After strolling around this great archipelago he
went to Tahiti (say, 200 miles), from which place he eventually
found his way home again. And these were the men of whom
certain writers have said that they possessed only frail canoes,
and that they could not possibly make a deep-sea voyage ! How
then did the Polynesian reach every islet of his far - spread
realm ? "What of the many voyages that we know took place
from the Society Group, in eastern Polynesia, to New Zealand —
many of these adventurers returning to the former place ?

polynesian voyagers. vj

The " Frail Canoe " Theory.

A local writer speaks of the impossibility of the Maori of New
Zealand having come from the Sandwich Isles, on account of the
long distance against the prevailing winds, in their frail canoes,
thus showing that he had studied neither Polynesian canoes nor
Polynesian navigators. The open boat in which Bligh made his
four-thousand-mile trip across the Pacific was a very much frailer
craft than the deep-sea-going Polynesian vessels. Now, we do
not want to bring our Maori folk from the Sandwich Isles to
New Zealand, inasmuch as we know that no such movement took
place ; but we do know that they could have made the voyage
had they wanted to do so. We know that voyages occurred
both ways between the Sandwich Isles and Tahiti, as also between
Tahiti and New Zealand ; and hold that, had those Hawaiian
folk from the Sandwich Group wanted to prolong their voyages
past Tahiti they would certainly not have lost themselves in
coming on to New Zealand. They would have obtained sailing
directions from the Tahitians, and made the run southward in
the usual way by Rarotonga and the Kermadecs. We must
object to the many statements made concerning the " frail open
canoe? " of the PoKiiesians. Their ocean-going craft were not
frail, and even the term " canoe " is really a misnomer ; the
Polynesian deep-sea vessel more resembles the prau of Indonesia.
Moreover, tradition tells us that the}^ were not open — at least,
not in foul weather — for when the keen-eyed adepts noted the
signs of coming storms, then was heard the cry of " Runaia te
waka ! " and the trained fitters leaped to the task of fixing the
stanchions, the roof-suppoits and tie -poles, of unrolling and
lashing the mat covers, placing the sea-anchors ready for use ;
and then, with the saving outrigger to prevent capsizing, with
sea-anchors down to steady the vessel and lift her bow to storm-
ward, with mat awnings lashed down, two long steer-oars out,
the Polynesian voyager calmly awaited the wrath of Hine-moana
— the storm at sea.

A famed writer on the Maori has stated that our Polynesian
voyager could not have made any regular migration from
Indonesia to Polynesia owing to the frailness of their vessels
and to the prevaihng trade-winds and equatorial currents being
contrary. Now, we know that the Malay pmu made voyages
as far as Austraha, and that the Polynesian prau went as far
west as New Caledonia and the Solomons, and that both re-
turned to their starting-points. We also know full well that the
voyagers who roamed over eighty degrees of the Pacific would
not be stopped by another thirty degrees ; that the vessels that
ranged the rough seas from the Cook Isles to New Zealand and
the Chathams, and recrossed them to eastern Polynesia, would
reck little of the passage of Torres Straits or the skirting of the
northern coast of New Guinea.

I hold that a study of Polynesian philology, rehgion, technology,
sociology, general customs, and physical characteristics, as also the
origin of most of their cultivated food plants, calls emphatically
for a western origin for the Maori, and is decidedly against the
assumption that he came originally from an eastern fatherland.

I — Inset — Pol. Voyagers.

l8 dominion museum monograph no. 5.

The Trade-winds.

Again, certain writers have maintained that our Polynesian
voyagers could never have crossed the Pacific from the west-
ward part of Polynesia, as from vSamoa to the Windward Isles,
on account of the prevailing winds. These trade-winds have had
a greater effect on our writers than they ever had on the Poly-
nesian voyager, we opine. One solution of the puzzle lies in the
simple fact that the prevailing winds do not always prevail.
Cook, one of the most accurate observers who ever roamed
Pacific waters, tells us in his account of the Society Group that
the wind, for the greater part of the year, blows from between
east-south-east and east-north-east, this being the true trade-
wind, termed mara'ai (N.Z. Maori marangai) by the natives.
Now, this strong, steady wind has certainly been the cause of
much involuntary voyaging {i.e., drift voyages) in Polynesia, and
many vessels have been carried by it ' from eastern to central
and western Polynesia. Twenty-eight generations ago it swept
Tu-rahui and Whatonga from Tahiti to Rangiatea, and some
of their companions to the far-off Samoan Group. That drift
voyage was the cause that led to the settlement of New Zealand
by the eastern Polynesians. We must also bear in mind that
Polynesian voyagers were able to beat against the wind, the
long steering-oars serving to some extent as lee-boards.

In the account of the sojourn of La Perouse at the Samoan
Isles the following remarks occur : " We knew by the relations
of preceding navigators that the trade-winds are very uncertain
in these seas, and that it is almost as easy to sail east as west—
a circumstance which favours the natives in their long excursions
to leeward." When leaving the group this voyager encoimtered
strong winds from the west and north-north-west. Cook also
stated that in December and January the winds are variable,
but frequently blow from west-north-west or north-west. This
wind is called the to'erau (N.Z. Maori tokerau). The wind from
south-west and west-south-west is still more frequent. These
remarks are borne out by the observations of recent observers ;
and it is clear from data obtained by inquirers such as Colonel
Gudgeon that the Polynesians were keen observers and recorders
of natural phenomena ; that they well knew how to take
advantage of wind-changes, and when to expect such changes ;
that they had well-defined routes for voyages to all points,
always starting from one given place, and, in long voyages,
calling at islets en route. In fact, after he had once explored
the Pacific the Polynesian knew perfectly well how and when
to reach any part of it.

We know now that the Polynesians must have cross-hatched
all parts of the Pacific inhabited by their kindred in this
manner ; we know that they could not only reach any desired
land, but could also return from it, and that neither trade-winds
nor yet ocean currents ever held the Polynesian when the voice
of Hine-moana called him forth in search of adventure or a new
home.

In regard to sailing against a wind, the following remarks
from Volume 4 of the Memoirs of the Polynesian Society are of

POLYNESIAN VOYAGERS. I9

interest : " Nor do I think they [the Polynesians] would hesitate
to face the north-east winds, for their canoes were good sailers
on a wind, and this was the course the people often adopted in
the South Pacific when obliged to face the trade-winds.
From what we know of the sailing-powers of the old Polynesian
pahi, it is probable they would beat to windward, if not quite
as well as a modem schooner, at least nearly as well . . .
they would naturally make as many land calls as possible for rest
and refreshment ; and, besides, we must not forget the com-
mand these people had over a contrary wind by the use of the
paddle, at which they are still admitted to be adepts. Writers
who do not know the people are apt to overlook this very
important point." So wrote Mr. S. Percy Smith.

At the same time we must admit the dangers of these
voyages in an ocean that often belies its name. We know that
many stalwart vikings have perished in the vast water deserts
of the Ocean of Kiwa ; that three things have controlled many
voyages, populated many isles, and sent many souls down the
broad way of Tane to the spirit-world : those conditions were
wind, ocean currents, and fogs.

In a paper on Maori migrations Mr. Barstow describes a
boat-trip made from Eimeo to Tahiti, in the Society Group.
At one stopping-place a large double canoe was found hauled
up on the beach. This vessel, he remarks, " was built of many
pieces of tamanu wood, the largest probably not exceeding 4 ft.
in length by i ft. in width, sewn together with sennit, and thus
forming a pair of vessels of 35 ft. or so in length, 7 ft. or 8 ft.
in breadth, and 5 ft. deep. These canoes were joined together
by beams across their gunwales, being some 9 ft. or 10 ft. apart.
On the beams was a platform, on which stood a small hut of
palm -leaves. Each canoe had one mast, near the bow of one
and near the stem of the other."

Now, canoes were constructed in this manner at such islands
as did not possess large timber-trees ; in such lands as New
Zealand large canoes were hewn out of a single trunk, with a
single top-strake added thereto.

The above vessel contained ten men and four or five women,
who had come from an isle in the Paumotu Group, several
hundred miles to the eastward, in search of a party that had
been blown to sea some time before. The seekers of the drift
party had visited many islands, including Huahine and Raiatea
(" Rangiatea " in N.Z. Maori) without gaining tidings of the
lost ones, and were now on their way home again. They were
waiting at this place for a fair wind. Six months later this party
was seen in the same place, still waiting for a westerly wind.
Eventually the wind changed and the party set sail for the
Paumotu Isles. From October to December some two or three
weeks of westerly wind may be expected in these parts, but
occasionally the easterly wind blows throughout the year, save
some squalls of a few hours' duration.

The same writer mentions the case of two men and two
women who had drifted in a canoe from the Paumotu Group to
Eimeo in two weeks, having subsisted on a supply of coconuts

20 DOMINION MUSEUM MONOGRAPH NO. 3

they had on board. Again, he describes, in a vivid account, a
forty-days drift voyage made by a whaleboat containing three
natives and one white man in 1844, from Chain Island, east of
Tahiti, to Manua, of the Samoan Group, about 25° west of the
starting-point. The European was the only one who survived
the experience.

Missionary Ellis, an excellent observer and writer, curiously
enough fell into the error of supposing that the Polynesians
could not navigate their vessels from west to east on account of
the prevaihng easterly winds ; hence he believed that all the
long voyages, accounts of which have been preserved, really
took place from east to west.

Colonel Gudgeon, formerly British Resident at the Cook
Islands, informs us that the Polynesians always commenced a
voyage at the most favourable time of year : thus December
was the best time at which to make the voyage from Rarotonga
to New Zealand, while June was the most suitable for the
return voyage.

Missionary Williams tells us that the easterly trade-winds are
by no means constant, that at least every two months there
are westerly gales for a few days, and that in February the
wind blows from the west for several days, then veers round
the compass and, in the course of twenty-four hours, comes
from that point again, frequently continuing so for eight or ten
days. He concludes with the remark that " The difficulty pre-
sented by the supposed uniform prevalence of the easterly winds
is quite imaginary."

This writer, who made a number of inter-island voyages in
his little " home-made " vessel, gives us some interesting items
concerning them. He sailed from Rurutu to Tahiti, three hundred
and fifty miles, in forty-eight hours. At another time, from
a point two hundred miles west of Savage Island, he sailed
with a fair wind seventeen hundred miles to the eastward in
fifteen days. In October, 1832, while on a voyage from Raro-
tonga to the Navigators, his vessel sailed eight hundred miles
in five days, without shifting the sails the whole way.

Professor Hale, of the United States Exploring Expedition,
remarks : "In February, 1840, we were for twenty days kept
windbound at the Navigator Isles by constant and strong winds
from the north-west."

Porter, Commander of the United States warship " Essex "
in the Pacific in the years 1812-14, states that the wind some-
times for several days together blows from the north-west, as
well as from the south-west, and removes all difficulties as
to the navigation from the leeward to the windward (eastern)
islands.

Dillon remarks that, from December to March, the north-
west wind prevails at Tikopia. This wind would bring vessels
from Melanesia into the Polynesian area.

In regard to the subject of long voyages made in ill-found,
poorly- victualled craft, such as drift voyagers and castaways
had to put up with, we may well reflect on the case of Bligh and
his companions. These hapless waifs, turned adrift in a boat

POLYNESIAN VOYAGERS.

21

23 ft. in length at the time of the mutiny of the " Bounty " in
1789, made an astounding voyage of four thousand miles in
that open boat from Tonga, or Friendly Isles, to Timor, in
Indonesia. Being fearful of the inhabitants of isles they passed,
these unfortunates were afraid to land, and obtained but little
refieshment during their voyage. The sufferings of the party
were great, but all reached the Dutch Indies after a voyage of
forty-one days.

Ocean Currents.

We must also note the fact that ocean currents have had
much to do with the peopling of Polynesia. In observing
a map showing such currents it is plainly seen that these
" rivers of the ocean " and their various offshoots, running
in divers directions, must have had a considerable influence on
the distribution of man throughout Polynesia. This is borne
out b}^ the observations of European voyagers. Taking the
case of the famous " Black River," a strong current running
from the Japan seas across to the American coast, we have
on record numerous cases of drift voyagers by this current
reaching the west coast of North America. Thus in 1830 a
Japanese vessel was wrecked on the coast of Vancouver
Island, and a few years later another was wrecked on one of
the Sandwich Islands. In 1815 Kotzebue found a distressed
Japanese vessel off the Calif ornian coast. She had been driven
by a storm from the Japan Sea, and drifted across the Pacific
for seventeen months. But three of her crew of thirty-five
men remained alive ; the others had perished from starvation.

The following passage is from Taylor's Te Ika a Maui :
" In 1845 three Japanese were carried to Ningpo, in China,
by the American frigate ' St. Louis ' ; they had been blown
or drifted right across the Pacific in a little junk from the
coast of Japan all the way to Mexico, where they had resided
two years. Dr. Pickering . . . states that a Japanese vessel
some few years ago was fallen in with b}^ a whaler in the North
Pacific, another was wrecked on the Sandwich Isles, and a third
drifted to the American coast, near the mouth of the Columbia
River."

Two Japanese vessels are known to have been carried to the
Sandwich Isles. Wilson, in his work Prehistoric Man, notes the
case of a Japanese vessel that was wrecked on the Oregon coast,
the crew of which were found living among the Indians. About
fifty years prior to the arrival of Cortes in Mexico a foreign
vessel was wrecked on the west coast, where the crew lived for
some time, to be eventually slain by the natives.

In Joly's Man before Metals we are told that on several occa-
sions Eskimo have drifted in their light kayaks to the western
shores of Europe, and that one of these craft is preserved in the
museum at Aberdeen.

The following paragraph from the Wellington Evening Post
of November, 1915, describes the latest-known case of a Japanese
vessel drifting across the North Pacific : " Ten Japanese casta-
ways blown off the Japanese coast in a gale three months ago

22 DOMINION MUSEUM MONOGRAPH NO. 5.

were rescued by a fisheries patrol boat off the coast of British
Columbia. In a small dismasted schooner they had drifted
across the North Pacific for fifty days, subsisting on a little food
and rain-water. The Japanese sailors tried to reach land. At
the end of July the schooner went to pieces on a reef, and the
men drifted on to an uninhabited island of the Queen Charlotte
Group on the wreckage of their vessel. They lived by fishing,
keeping up fires day and night. Finally two of the men made
an effort to reach an inhabited island on a raft and were picked
up."

This sort of thing must have begun in early times, for prior
to 1637 the Japanese were adventurous navigators, and left their
impress on the Caroline Group of Micronesia and other places.
A drift of ninety to a hundred degrees is somewhat startling, and
must be looked upon as an important factor in the distribution
of the human race. Humbolt's Current, Mentor's Drift, the
South Equatorial Current, Rossell's Drift, and others, with their
refluxes and branch streams, must be credited with many move-
ments of the Polynesian peoples.

Other instances of such west-to-east drifts of Japanese
vessels across the Pacific are given in an article on " Buddhism
in the Pacific " in Volume 51 of the Journal of the Royal Anthropo-
logical Institute. The writer refers to the maritime activities
of the Chinese, Japanese, and Malays in early times. A brief
and suggestive paragraph is as follows : " These instances are
quoted to show how easily and how frequently such cases of
straying vessels losing their way in the Pacific have occurred in
modern times. The same conditions imply the same accidents
in much earlier times."

During the short run from Juan Fernandez to Easter Island,
Behrens, who was with Roggewein, drifted 318 geographical miles
to the westward of his supposed position. In passing over the
same route the " Blossom " experienced a set of 270 miles in the
short space of eighteen days.

When sailing northward from Easter Island La Perouse noted
that ocean currents carried his vessels to the south-west at the
rate of three leagues in twenty-four hours, " and afterwards
changes to the east, running with the same rapidity, till in 7°
north, when they again took their course to the westward ; and
on our arrival at the Sandwich Islands our longitude by account
differed nearly 5° from that by observation ; so that if, like the
ancient navigators, we had had no means of ascertaining the
longitude by observation we should have placed the Sandwich
Islands 5° more to the eastward." All these drifts were owing
to. currents.

The following extract from a Wellington paper shows how we
are gathering data concerning ocean currents : "On loth Septem-
ber last, at II a.m.. Privates H. A. Forrester and F. Goode cast
a bottle into the sea off the east side of Somes Island. The bottle
contained the following written on a slip of paper : ' Cast into
the sea on Thursday, loth September, 1915, by Privates H. A.
Forrester and F. Goode, guards of Somes Island internment camp.'
The interesting sequel to this is a reply now to hand from W. F.

POLYNESIAN VOYAGERS. 23

Whiteman, wireless operator at Chatham Island, stating that the
bottle was picked up by a Maori on the beach of the north coast
of that island on 27th December. The writer states that the
occurrence is very interesting, as it gives' one some idea of the
currents running between New Zealand and Chatham Island.
When casting the bottle adrift the senders had no idea that it
would reach the open sea, but hoped it would find its way to the
Petone shore, as they were under the impression that the tide
was drifting in that direction at the time." In this case a drift
canoe from Wellington might have reached the Chathams.

Mariner relates a curious experience of his sojourn among
the Tongans. On returning to Vavau with natives from another
isle of the group, a dense fog came up and the wind changed.
Mariner, who had a pocket compass, detected the change, but
could not convince the natives that the canoe was heading away
from Navau out into the ocean. At last, after running many
miles on a wrong course, he persuaded them to follow his
directions, and to their amazement they reached Vavau. They
had declined to place any reliance on such a trifling affair as a
pocket compass, but came to the conclusion that it was inspired
by a god, or was a supernatural object in itself. It is clear that
a beclouded sky was about the greatest danger that the Poly-
nesian voyager encountered, when there was liable to be a change
of wind. Although he largely relied on the heavenly bodies
whereby to steer, yet he could get along without them fairly well
so long as the wind did not shift and a fog descend, for he had
the regular roll of the waves to steer by.

Drift Voyages.

We will now proceed to scan some of the very numerous cases
of drift voyages that have been recorded, as evidence of how
many isles were discovered and populated. These movements
of peoples must have been going on in the Pacific for long cen-
turies, ever since the Polynesians entered that area, and long
before.

The Rev. William Gill mentions the case of sixty natives who,
in 1862, drifted from Fakaofo to Samoa, a distance of three
hundred miles. The Rev. Mr. Gill was one of the early mission-
aries at the Cook Group, and has put on record much native lore
of that region.

In 1696 a party of twenty-nine natives landed at Samal whose
craft had been drifting for seventy days before easterly winds.
This drift was from the Carohne Islands to the Phihppine Group.
These folk had supported life by means of rain-water and fish
caught in a funnel-shaped net.

In Callander's Voyages is given an account of the arrival at
Guam, in the Ladrones, of two drift canoes in the year 1721.
These vessels contained thirty men, women, and children, who
had suffered much from hunger and thirst during a twenty-days
drift. These craft are said to have drifted from Farroilep, or
Faraulep (Gardner Island), of the CaroUne Group.

The " Bounty " seems to have been the first European vessel
seen by the Rarotongans, but prior to that time they had heard

24 DOMINION MUSEUM MONOGRAPH NO. 5.

of them. Soon after Cook's visit to Tahiti a woman of that isle
reached Rarotonga in some unexplained manner, and told of the
wonders of the strange visitors, their vessels, and belongings.
Some time after this occurrence a party of Tahitians drifted to
Rarotonga, bringing further information concerning the amazing
white strangers who sailed the broad seas in huge single canoes
without outriggers, and which, marvellous to relate, did not
capsize.

In 1817 Kotzebue found a native of Ulea, one of the Caroline
Isles, on an island in the Radack Chain, to which, with three
companions, he had drifted in a canoe a distance of fifteen hundred
miles due east.

Cook, in the account of his third voyage, speaks of finding
castaways from Tahiti on Atiu, in the Cook Group. Some years
previous to that time about twenty natives had left Tahiti to
go to Raiatea Isle, but their canoe was caught in a storm and
carried westward. Having so drifted for" many days, provisions
became exhausted, and one by one the ocean waifs perished
until only four survived. When near Atiu the canoe capsized,
the four natives clinging to it until rescued by the inhabitants
of that isle. This drift occurred prior to Wallis's visit to Tahiti
in 1767, of which the castaways knew nothing. Cook saw three
of these men (one having died), and obtained their story from
Omai, his Tahitian interpreter. He remarks thereon : " The
application of the above narrative is obvious. It will serve to
explain, better than a thousand conjectures of speculative
reasoners, how the detached parts of the earth, and in particular
how the islands of the South Seas, may have been first peopled,
especially those that lie remote from any inhabited continent
or from each other."

While at the Friendly Islands Cook heard of the Fiji Group,
and saw some of the natives thereof, who had come over in a
canoe.

Missionary WilUams states that he drifted twelve hundred
miles in his boat, from Rarotonga to Tongatapu, through the
influence of the trade-winds, and on another occasion from
Tahiti to Aitutaki. He also states that one of his boats that
left Tahiti for Raiatea was driven about the ocean for six weeks,
when it made Atiu, in the Cook Group.

When at Vanikoro, in the Santa Cruz Group, Dillon learned
that, about the time of the wreck of the ships of La Perouse,
a canoe from Tongatapu, with about fifty men on board, after a
long drift, made Combermere Island. Here most of the crew
were slain, the fifteen survivors putting to sea again in their
craft. In this drift of about fifteen hundred miles this party
of Polynesians entered far into the Melanesian area ; and such
an occurrence may tend to explain the isolated colonies of Poly-
nesians found in both Melanesia and Micronesia.

Dillon also mentions the case of a canoe, containing four
men, that, about the year 1800, drifted from Rotuma to Tikopia,
about five hundred miles — another invasion of Melanesia, though
the latter isle is inhabited by a Polynesian people. This writer
also states that the natives of Rotuma, an adventurous folk,

m

POLYNESIAN VOYAGERS. 25

are not infrequently so carried to Tikopia, the Fiji Isles and,
the Navigators, lying to the west, south, and east of their own
island. Early in the last century these Rotuma men were much
in demand as sailors on European vessels.

At Manua, in the Samoan Group, Williams found, in 1832,
a native of one of the Austral Isles, which lie south of the
Society Group. Having left Tubuai with others to return to an
adjacent isle, the party was driven to sea, and drifted about for
some three months, during which time about twenty of them
perished.

In such cases as this we can but marvel at the endurance of
the sufferers. We are told that fish were often caught at sea
by such waifs, and rain-water collected, but tlie sufferings
endured in mapy cases must have been appalling. In this way
many thousands of human beings must have perished on the
vast Pacific Ocean in past centuries. We know by native
tradition that canoes were swept away from the coast of New
Zealand and the Chatham Isles in former times, as when fishing-
parties were out some distance from land, but know of only two
cases in which tradition states that the waifs reached isles to the
far north and afterwards returned to their homes. In the vast
expanse of landless ocean many parties must have perished in
the waste of waters.

Another case is that of some natives of Aitutaki, Cook
Group, who drifted to Proby's Isle, a thousand miles to the
westward. Again, two Americans and a party of natives left
Rurutu, Austral Group, for Raiatea, in a decked boat, got into
difficulties, and drifted for six weeks ere they reached Manihiki.
Here three of the party were slain by the natives, the others
proceeding to Rakahanga.

Captain Beechey tells us of a case in which three double
canoes left Chain Island for Tahiti, three hundred miles distant.
Two of these craft were never again heard of. Of their start
from Chain Island Beechey says that the canoes were placed
with scrupulous exactness in the proper direction, which was
indicated by certain marks upon land. Before reaching Maitea
Isle a strong westerly wind rose and drove the vessels in an
easterly direction, scattering them. One canoe, after a long
easterly drift, experienced a calm, in which her hapless crew
suffered severely. Food and water became exhausted ; some
drank sea-water, others merely bathed in the sea ; seventeen
died. At last they experienced a rain-storm, caught some water,
and managed to secure a shark. The survivors recovered suffi-
cient strength to take to their paddles again. Reaching an
uninhabited islet, they secured some coconuts, but, being too
weak to climb the trees therefor, they had to cut them down.
Here the castaways stayed thirteen months, then again put to
sea ; reached in two days another uninhabited isle, and stayed
three days; then reached another such in a day and a night,
but sadly injured their canoe in landing. A stay of eight
months was made here in order to mend the vessel and collect
and preserve food for further voyaging, but they were found by
Beechey ere they started. This latter place was Byam Martin's
2 — Inset — ^Pol. Voyagers,

26 DOMINION MUSEUM MONOGRAPH NO. 5,

Isle, and Beechey estimated the drift as one of six hundred
miles.

Back in the " forties " of last century Angas wrote : "At
the present day migrations in the Pacific are very common.
Canoes containing frequently a dozen to twenty natives have
been met with at sea more than a thousand miles from the
islands to which they belong. Others, driven by the wind out
of sight of land, are frequently carried along at the mercy of
the waves, and their crews drifted upon the first shores that
may fall in their way. Not long since the brig " Clarence," of
Sydney, fell in with a canoe from the Kingsmill Group con-
taining a number of natives who had been twenty-four days at
sea."

A report from Missionaries Threkeld and Williams states
that, on the 8th March, 182 1, a canoe reached Raiatea from
the Austral Group that had been drifting about the ocean for
three weeks, latterly without food or freah water. Williams
remarks that the Lord protected these waifs : this may be so,
but it is painful to think of the numbers who are not so protected.

The Rev. W. Gill, long resident in Polynesia, wrote as follows :
" Guided by the stars only, these islanders have found their
way from island to island from time immemorial. Occasionally,
however, they are driven out of their course, and are either lost
at sea or fetch up on some distant isle. It is in this way that
the multitudinous isles of the Pacific have been populated."
The same authority, in writing of Niutao Isle, seven hundred
and fifty miles north-west of Samoa, says : "It was their custom,
in seasons of scarcity, to make war on certain families. The
conquered men, women, and children were either slain or cruelly
driven to sea in canoes, without food or water." At the islands of
Funafuti, Nuku-fetau, and Manumanga criminals were banished,
being set adrift in canoes.

Pylstaart Island was settled by drift voyagers from the
Tongan Group. The Tyerman-Bennett journal tells us of a
canoe that left Raiatea bound for Tahiti, with a crew of five
natives. Caught in a fog, succeeded by a storm, this craft
drifted for six weeks ere reaching Atiu in the Cook Group.

There is much confusion of the two names " Cook Isles "
and " Hervey Isles." Some writers, including Hale, apply the
latter name to the whole of the Cook Group, whereas it properly
belongs only to the two small islets of Manuae and Te Au-o-tu,
sixty miles from Aitutaki. They contain, together, only about
1,500 acres, and are enclosed within one reef. They were dis-
covered by Cook in 1773, who apphed the name of " Hervey
Island " to the twin islets.

In the United Empire Magazine of September, 1918, appeared
an account of a drift voyage of ninety days from Tarawa, in
the Gilbert Group, to the Northern Carolines. In this boat drift
of thirteen hundred miles two native lads managed to survive
for that period, during which they caught rain-water in a bucket
and also six birds and a small shark.

Native traditions assert that Rotuma was peopled by drift
voyagers from Samoa ; that Samoans have drifted to the Fiji

POLYNESIAN VOYAGERS.

27

Group ; and that a tribe at Kandavu, Fiji, is descended from
castaways from Tongatapu.

In 1862 a number of natives of Atafu, Union Group, drifted
three hundred miles to Samoa. In 1863 a large double canoe
bound from Vavau to Samoa was driven by a storm to Fiji ; and
about five years before that two others from Tongatapu, with
nearly two hundred people on board, were blown out to sea and
to a reef south of Fiji — this was a 350-mile drift. The party
landed on a sandbank on the Mikaeloff reef, repaired the vessel,
and reached Fiji. Of this incident Pritchard writes : " Had
tliere been land enough to support them, these two hundred
people would probably have remained there, and in due course a
people speaking the Tongan dialect, and cherishing Tongan
traditions, would have been discovered southward of Fiji on the
highway to New Zealand." (This is probably the drift referred
to in a previous paragraph.)

Missionary Turner tells us the story of fifty Tongans who
drifted to one of the New Hebrides in 1845 and held their own
by force of arms.

A drift voyage of forty days made by some natives of the
Gilberts in the early " nineties " of last century is mentioned by
the Rev. S. Ella : "In April the American mission vessel con-
veyed to their homes at Drummond Island, in the Gilbert Group,
a family of natives of that island who had been carried away
during a gale. They had gone out one night in a small canoe
to fish ; the wind came on to blow hard, and the canoe drifted
out of sight of the island. They had neither food nor water in
the frail canoe, while for forty days they drifted over the wild
ocean. One of the four perished. At the expiration of those
terrible forty days the canoe reached Ocean Island."

In his work Through Atolls and Islands in the Great South Sea
F. J. Moss tells us of a Penrhyn native who, in 1883, with five
others, left that island in a boat for Manihiki, about 180 miles
distant, a trip that had been done by others in two days. They
missed Manihiki, and were eight days at sea before they found
it. The same writer states that Penrhyn Island was settled by
natives of Manihiki. So innumerable have been the settlements
and resettlements of Pacific isles that we cannot say who the
original settlers were on any of them, though theories are
advanced by some writers.

Again, Moss mentions a very old native of Manihiki, named
Toka, who was in the habit of making trips to Fanning Isle, eight
hundred miles distant, in trading-vessels, in order to see his
relatives at that place. " In his early days this man was a
great traveller in his canoe. He went to Swain's Island, six
hundred miles distant, and returned to Manihiki safely. Again
he went to Swain's Island, taking relations with him, who
settled on it. . . . Their love of travel is innate ; they
are born sailors, and have invaded and conquered in many
directions. . . . These islanders are born sailors and rovers
— the sea is their home."

Moss tells us that a native of Penrhyn Island on board his
vessel was able to converse with a native of Nukuoro or Monte-

28 DOMINION MUSEUM MONOGRAPH NO. 5.

Verde Isle (Caroline Group) whom he met at Ponape. A distance
of about 50° separates these two isles. Can one imagine such a
state of things in the Old World in the neolithic era ? So much
for water communication.

The crew of the barque "Diana," wrecked at Starbuck Island,
endeavoured to reach Maldon Island by boat, but were compelled
to make for Manihiki owing to baffling wind and current. They
were nineteen days out, and voyaged some six hundred miles.

Concerning the natives of the Union Group, the Rev. J. E.
Newall informs us that traditions refer the original settlers to
Samoa. These natives were ocean navigators in former times.
The natives of the Ellice Group are of Samoan and Tongan
origin. Tongans formerly raided this group.

During Captain Erskine's cruise in the " Havannah " a party
of natives made a voyage of some fourteen hundred miles from
the Kingsmill Group to the Navigators. -

Prior to his death the chief Kamehameha, of the Hawaiian
Isles, had collected a vast number of large double canoes, and
purchased a brig and several schooners, in order to sail south-
wards and conquer the Tongan and Society Isles.

The following extract from Pritchard's Polynesian Remi-
niscences throws some light on the subject of "drift voyages :
" In most of these instances of involuntary migrations many of
the people died from starvation before reaching land. Those who
survived the hardships of these perilous, voyages, chiefly by
feeding on old coconuts, which are always carried upon every
expedition, and on sharks, which the natives are all very expert
at catching, quickly recovered their strength, and readily assimi-
lated themselves to the people around them, and they invariably
preserved correctly the direction of their lost homes, the trade-
winds and the rising and setting of the sun and moon being their
unerring indicators."

It is probable that almost every inhabited isle of Polynesia
has been at least partially settled by castaways. Thus we have
the evidence of Maori tracUtion to show that the earliest settlers
in New Zealand were drift voyagers, and that other drift vessels
have reached these shores in later times. We are told that a
vessel arrived at Whare-kahika, near East Cape, in the long ago,
having on board one Hinerakai, who was seeking her brother,
Tu-te-amokura, whose vessel had been carried out to sea by a
storm from one of the isles of Polynesia. These folk settled
here, and their descendants are among the Wahine-iti and Paretao
clans.

We have collected many more illustrations of such drift
voyages showing how isles were discovered and populated, how
man became distributed through the great Pacific area ; but
to give more would but wearj' our readers. Enough have
been given to show that such involuntary voyages took place
in practically all directions. Moreover, the Polynesian, as a
voluntary voyager, could reach any land lie wanted to, as
also return from it, if given time enough — and time was of no
object to him. Disaster seemed to have no terrors for him ;
though many stalwart sea-rovers had gone down to death, yet

POLYNESIAN VOYAGERS.

29

did he follow in the same path, care-free and resolute, trusting
to his gods and his oa\ti knowledge of navigation and sea-
lore. As Toi of old said, when he swung the prow of his vessel
south-west of Rarotonga to cross sixteen hundred miles of sullen
seas to New Zealand, " I will cross the dark ocean to the
laAd of Aotea-roa, or disappear into the maw of Hine-moana "
(personified form of the ocean).

It was a pleasing trait in the character of the Polynesian
voyager to perform many tasks that have been deemed impossible.
B}^ divers writers in various works it has been conclusiveh' shown
that the hapless Polynesian could not possibly have come from
the west — that he could not reach New Zealand ; or, if he were
so contumacious as to do so, then he could not possibly leave it
again. He could not construct a seagoing vessel, and could not
navigate one if he had it. He could not carry food plants, or
sufficient sea stores to retain life in these " frail canoes " that
he never owned, nor could he populate the far - spread island
system without the assistance of a lost continent or a special
creation of man for each lone atoll. Of a verity there are few
things left that our unfortunate and hapless Polynesian could do,
save and except the one thing that he did, and that was to
perform all these utterly impossible tasks ! Because we ourselves
would shrink appalled from the task of placing our families, a pet
pig, some coconuts, and a few other trifles in a " frail canoe " and
paddling forth upon the salt seas in order to settle a lone islet
beyond the red sunrise — then we like to think that it was
impossible for any other person to do it. " There is," quoth the
late Mr. Billings, " a great deal of human natur' in man."

QUIROS AND COLENSO.

When Pedro Fernandez de Quiros, pilot of Mend^na's
expedition in 1595, applied to the Viceroy at Lima for means
to prosecute a further voyage of discovery in the Pacific, his
arguments were, we are told, " diffuse and sometimes quaint,
but they appear to be the result of reflection." He remarks
that the natives of the islands in the South Sea, having no
knowledge of the compass, nor any instrument of navigation but
their eyes, would not undertake voyages of greater length than
they were enabled with safety to do by obtaining sight of other
land before or as soon as they ventured beyond sight of the
land they had departed from. For though it is not difficult to
find the way to a large land, where the distance is not great,
yet it is not to be admitted that without science they could
seek small or distant lands. Hence, he infers, either the islands
which have been discovered inhabited in the South Sea are
connected by others which are so-many links of the same chain
extending quite across that sea, or that towards the south there
existed a continent extending from New Guinea towards the
Strait of Magalhaens, as otherwise the islands could not have
been peopled without a miracle. Quiros instanced the Azores,
Madeira, and Cape Verde Islands, which, being far in the sea,
were without people when first discovered, whereas the Canary

30 DOMINION MUSEUM MONOGRAPH NO. 5.

Islands, being near the continent, were inhabited. Had Quiros
obtained water at Gente Hermosa, he intended to have sailed
to higher latitndes in search of the " mother of so many islands,"
as Torquemada quaintly puts it.

The Rev. W. Colenso has written in support of his belief
that the Maori never came to New Zealand — they could not
make the voyage from Polynesia against the prevailing winds
in their frail canoes. Again he wrote : "1 note you seem to
adhere to the myth of the Maoris coming to this land ; I had
thought I had fully exposed that many years ago." Another
local writer, W. T. L. Travers, expressed his belief that the
traditions of voyages to New Zealand made by the Maori were
absolutely fictitious.

These are samples of the statements, beliefs, or theories of
persons who deny that the Maori ever came to New Zealand.
Curiously enough, these writers do not explain how it is that the
Maori speaks the same language as do the natives of so many
northern groups, and of those of certain isles in Melanesia and
Micronesia ; nor do they remark on the numerous traditions,
myths, &c., held in common by these far-scattered peoples.
Also, we know that the natives of the Society and Cook
Groups have preserved the names of some of the vessels that
came from those parts to New Zealand. There is abundant
evidence to show that these islands were settled by immigrants
from Polynesia. Moreover, a considerable number of return
voyages were made from these shores.

The series of voyages to New Zealand appears to have
commenced about thirty generations ago, though these isles had
been discovered by Polynesians apparently long before. For
about ten generations the voyages to and fro were apparently
numerous, after which they became less frequent, and finally
ceased. The last voyagers to leave New Zealand for Polynesia,
so far as we are aware, were two parties of east coast natives
that sailed some ten generations ago — say, 250 years. One,
under Pahiko, sailed from Reporua ; another, under Mou-te-rangi,
left Whare-kahika. Sixteen generations ago a party under
Tuwhiri-rau sailed from the east coast for Rarotonga. Other
parties that returned to Polynesia in earlier times were those
under Tumoana, Rongokako, Tama-ahua, and Nuku.

In the account of Cook's first voyage published by T. Becket
in 1 771 occur the following remarks concerning the Maori folk.
This far-away observer of 1769 showed powers of discernment
lacking in some writers who have resided many years in these
isles : "It deserves to be remarked that the people of New
Zealand spoke the language of Otahitee [Tahiti] with but very
little difference, not so much as is found between many counties
in England, a circumstance of the most extraordinary kind, and
which must necessarily lead us to conclude that one of these
places was originally peopled from the other, though they are at
near two thousand miles distance, and nothing but the ocean
intervenes, which we should hardly believe they could navigate
so far in canoes, the only vessels that they appear to have ever
possessed ; for as there is no natural relation between sounds

POLYNESIAN VOYAGERS. 3I

and the ideas they are made to convey by speaking, so it must
be evident that neither the suggestions of reason or of nature
would ever lead two distinct separate people, having no com-
munication with each other, to affix the same meaning to the
same words, and employ them as the medium of communication.
It must therefore be inferred that the inhabitants of one of these
islands originally migrated from the other, though, upon com-
paring the manners, dress, arms, &c., of the people of Otahitee
with those of New Zealand, as far as they have fallen under our
observation, we shall find them disagree in several important
particulars, but in several others they have an apparent analogy."
This anonymous writer concluded that Tahiti had been settled
from New Zealand because the natives of the former place were
acquainted with the bow and arrow, while those of New Zealand
were not.

Mr. White has recorded some of the places in New Zealand
from which vessels started on the long voyage to Polynesia.
These places were Whanga-te-au, Te Au-kanapanapa, Manga-whai,
and Waka-tuwhenua, all of which are on the east coast of the
North Auckland district. An old native of the Nga Rauru Tribe
remarked : " The men of old possessed much knowledge of ocean
navigation. They were acquainted with the prevailing winds of
the different seasons of the year, also the stars visible in each
month. When sailing from New Zealand for Hawaiki, they
started from certain places in the north. One such starting-
place was at Whanga-te-au, another at Whangarei."

Drift Voyages from New Zealand.

Among the many traditions collected by the late Mr. John
White was one related by Maika te Pati many years ago. It
concerns a party of Maoris, of whom one Marara was the principal
person, that was caught by a southerly gale when out at sea on
a fishing-trip in the Hauraki region. Their canoe was carried
far north by the storm, until, after an eighteen-days drift, they
reached land, having subsisted on fish and rain-water during
their strenuous voyage. They were met by natives carrying
weapons resembling the reeds of toetoe-kiwi {Gahnia lacera). The
vessel of these castaways was a huhunu (double canoe). After
sojourning at this island for some time these folk returned home,
making the coast near the Bay of Islands, whence they ran down
the coast-line to Hauraki.

Yet another such tradition was collected by Mr. White from
natives in the North Auckland district. This concerned a drift
canoe that was carried away by a storm from fishing-grounds,
and which reached a small and distant island inhabited by an
indolent and unwarlike people, unlike the Maori. This island
was frequently disturbed by earthquakes, and its inhabitants
were few. After living there for some years, the castaways
wearied of their cramped surroundings, and managed to return
to New Zealand. The vessel was an amatiatia (outrigger canoe),
which reached Whanga-roa, in the far north.

32 DOMINION MUSEUM MONOGRAPH NO. 5,

The Maori tradition of a canoe named " Tc Ara-tawhao "
shows this to have been a vessel belonging to natives residing
in the Bay of Plenty district, in which a party sailed to the isles
of Polynesia for the purpose of obtaining seed tubers of the sweet
potato. These folk had been induced to make this effort by two
men named Hoaki and Taukata, who reached Whakatane from
the northern islands in a vessel named " Nga Tai-a-Kupe." The
names of twenty persons of the crew of Te Ara-tawhao have
been preserved. An account of this vessel has been published in
Volume 37 of the Transactions of the New Zealand Institute.

According to native tradition, Tahiti and adjacent islands
are supposed to have been settled from the Hawaiian Isles ; but
from about 650 to iioo a.d. there is no record of any voyages
between the latter group and southern isles. After this time
voyages between the Hawaiian and Society Groups were frequent
for about 250 years, when they again ceased and were never
renewed. Voyagers from the Society, Marquesas, and Samoan
Groups visited the Hawaiian Isles.

Origin of Polynesian Food Plants.

In the face of all the evidence as to the former movements
of Polynesian voyagers, one of our most famous authorities on
the Maori (Colenso) has written : "If the origin of the people
on some few of the islands, in the course of ages, might have
arisen from a drift canoe, which seems next to impossible, exotic
edible roots were not at all likely to have been by such means
imported."

In his paper on " The Food Plants of the Polynesians "
Mr. Cheeseman says : "So far as botanical inquiry has been
made into the origin of the common food plants of Polynesia,
it certainly seems to point to the belief that most of them are
introductions from abroad, coming in the majority of cases from
the direction of the Malay Archipelago or eastern tropical Asia.
. . . The actual introduction of the plants must have taken
place at some remote period, in order to give them time not
only for their spread through most parts of the Pacific, but also
to allow of the gradual selection of so many different local
varieties, in- itself a proof of long-continued cultivation."

Quoting from Candolle's Origin of Cultivated Plants, Rutland
says of breadfruit, " Its original habitat was the Malay Archi-
pelago, where it was brought into cultivation at so remote a
period that the cultivated varieties ceased to bear seed, and are
propagated by suckers. As eastward of the Fijis only the
cultivated or seedless varieties are found, it was evidently intro-
duced into and spread through Polynesia by man."

In his paper on the history of the Pacific Rutland also shows
that " Nine species of plants foreign to the region were found
in cultivation amongst the Maori of eastern Polynesia and New
Zealand by early European voyagers, besides the coconut, the
true habitat of which has not been satisfactorily determined.
Of these nine species, all but one, the kumara, belong to the
Asiatic flora, and must have found their way into Polynesia from

POLYNESIAN VOYAGERS. 33

the west. The eight Asiatic species . . . belong, probably,
to the Malay Islands."

A lately published work on the History of the Coconut-palm
in America goes to show that Candolle was in error in tracing
the origin of the coconut to Asia, and that it is a native of
north-west South America. The author has no faith in the
spread of this palm by means of sea-drifted nuts, and holds that
it was carried westward b}^ man at some remote period. If so,
it does not follow that it was so carried by any American people,
or that there was ever a migration from America to the isles of
Polynesia. There is said to be some vague mention of a tradition
that the " long-eared " folk who formerly lived on Easter Island
came from a hot country far to the east. If any American people
ever reached that isle, then the knowledge of building deep-sea-
going vessels, and of ocean navigation, has since been lost b\^ the
continental folk. It is rather too much to believe that the log
rafts of Peru ever crossed two thousand miles of open ocean.
There is, however, no tradition or other evidence that the Poly-
nesians found these " long-eared " gentry, or any other folk, in
possession of any other isle of eastern or central Polynesia when
they broke into the Pacific. The curious works in stone left
by the " Long Ears " on Easter Island are apparently lone and
unique.

I have no faith in the repeated assertion that the ancestors
of the Maori found the numberless isles of Polynesia east of the
Melanesian outpost of Fiji uninhabited a few brief centuries
before or after the Christian era. The world is too old for that.
Another view may be taken — namely, that Polvnesian
voyagers reached America and carried the coconut westward.
If so, then the Polynesian irruption into the Pacific must again
be pushed back into the night of time, if Candolle is correct
when he tells us that its presence in Asia three or four thousand
years ago is proved by several Sanscrit names, also that
Apollonius saw the palm in Hindustan at the beginning of the
Christian era. He also stated that Oviedo, writing in 152b,
speaks of the coconut as being abundant on the Pacific coast
of America. But we need not insist that the coconut and kumara
were necessarily carried to or from America by the Polynesian
Maori. We know that many Asiatic vessels have crossed the
Pacific when they did not want to, and doubtless some would
manage to return. It is not impossible that early navigators
made set voyages to the same quarter for trading purposes.

As to the carrying and introduction of food plants, we know
that this was a common Polynesian custom — that coconuts, young
breadfruit-trees, and other such useful products were so carried
in their vessels during their voyages, as also pigs, dogs, and
fowls. In this manner the taro {Colocasia antiquorum), the sweet
potato, the yam, gourd, and likewise the aute, or cloth-plant
{Broussonetia papyri/era), were introduced into New Zealand
from Polynesia. These must have been carried overseas about
sixteen hundred miles in order to reach these shores. The dog
and rat were also brought that distance, but apparently the old-
time voyagers did not introduce the pig and domestic fowl here.

34 DOMINION MUSEUM MONOGRAPH NO. 5.

There is a curious absence of mention of the pig in Maori
traditions.

In the narrative of the voyage of the " Pandora " (1790-91)
we are told that so many drift voyages occurred that the Poly-
nesians " now seldom undertake any hazardous enterprise by
water without a woman and a sow with pig being in the canoe
with them, by which means, if they are cast on any of those
uninhabited islands, they fix their abode."

In making the voyage from Polynesia to New Zealand the
final starting-point was Rarotonga, from which place the run
down to New Zealand, under favourable circumstances, could
have been made in a fortnight, in some cases probably less.
What was to prevent these seafarers bringing seed kumara, taro,
and hue (gourd) safely on so short a voyage ? In some cases
these voyagers called at Sunday Island, six hundred miles from
Auckland — an isle known to both Maori and Rarotongan as
" Rangitahua."

Rate of Sailing.

Mr. J. A. Wilson reckoned that canoes sailing from Raro-
tonga to New Zealand in December would make the trip in about
fifteen days, which would be about a hundred miles a day, or
four miles an hour, which, he says, " all circumstances considered,
is a fair progress for a canoe saiHng half the time on a wind in
the trades, and the other half with variable winds and perhaps
calms, the wind in that region of the ocean at that season being,
however, generally fair from the northward and the eastward."
With a favourable wind all the way the voyage may have been
much quicker, different writers giving the sailing-rates of Poly-
nesian vessels from six to ten miles an hour.

Captain Berry, in his Reminiscences, states that the big canoes
of the Fijians could He within three points of the wind, and could
sail at the rate of fifteen miles per hour with a good breeze.

Mr. Fenton, in his remarks on the origin of the Polynesian
race, speaks of the peculiar circumstances under which, doubtless,
the ancestor of the Maori first voyaged into and across the
Pacific, such circumstances being (i) that these voyagers had
no definite objective point to reach, but were simply seeking a
suitable home, caring httle where they found it ; (2) that,
owing to the prevalent winds and other causes, these migrants
or voyagers sojourned for long or short periods on many isles.
They were in no hurry, and took life as easily as possible.
This is highly probable, and we might quote many items to prove
that such a leisurely sauntering across the Pacific area would well
agree with certain characteristics of the Polynesian. On the
other hand, there was evidently a period in the history of the
race when it showed a spirit of energetic daring, and love of
discovery and adventure, that has scarcely been equalled by
any other neolithic people ; when long voyages were made by
old Polynesian vikings in their primitive vessels that eclipse any
voyaging done by our own ancestors prior to the adoption of
the compass.

POLYNESIAN VOYAGERS. 35

One of the most amazing of early Polynesian navigators was
Hui-te-rangiora, who, according to traditions published in the
Polynesian Journal, seems to have voyaged pretty well all over
the eastern and central Pacific, and southward to the iceberg
region. This voyager is said to have flourished some fifty
generations ago, or about the middle of the seventh century.
He is said to have reached New Guinea on one of his voyages.

Restless Rovers.

The Rev. J. E. Newell has written that " Evidence is con-
stantly forthcoming that there was a time in the remote past
when the South-Sea-Islanders generally were in much m.ore con-
stant and vital contact than they have been known to be in
historical times, and when their skill in navigation and their
knowledge of the sea was much more extensive and accurate
than any race of Polynesians can boast of now."

It has been shown in the numerous volumes of the Polynesian
Journal that, about the thirteenth century, the peoples of eastern
Polynesia were making many voyages throughout the Pacific,
and that many resettlings of divers islands were going on.

In Brown's Melanesians and Polynesians we read : " The
Samoans, from the evidence of tradition, were much more daring
navigators many years ago than they have been in recent times.
The traditions give the account of voyages to Fiji, Tahiti, Tonga,
Rarotonga, and manx'' other groups. There appears to be no
doubt whatever that Rarotonga was settled by Samoan immi-
grants, and it is very probable that this was the case with many
other groups."

Those Poljmesians who dwelt in some groups of small islands
seem to have retained the voyaging habit after it was abandoned
by those inhabiting isolated or larger islands. Thus the natives
of the Paumotu Group, a far-spread archipelago of islets, have
continued their voyages to the Society Isles down to our
own times, whereas those of the more extensive lands of New
Zealand and Hawaii have long given up deep-ocean voyages.
Again, the natives of such small isolated isles as Rapa and
Easter ceased making voyages long ago. At some islands, such
as Easter and the Chathams, as also numberless atolls, no suit-
able timber for canoe-making was procurable.

Vessels and Methods.

We have scant information as to the size of trees suitable
for canoe-making in the various islands of the Pacific. Ellis
mentions a tree called by him the apape, used in canoe-making
by Tahitians, that produced a branchless trunk of 40 ft. to 50 ft.
in length and 2 ft. or 3 ft. in diameter. Given a log 50 ft. in
length, 3 ft. in diameter at the smaller end, no doubt a fair-
sized hull might be hewn from it. This writer states that the
Tahitians made the keels of their larger canoes of the tamanii
tree, the trunk of which was often 4 ft. in diameter, while the
purau furnished timber for planks and paddles. The breadfruit-

36 DOMINION MUSEUM MONOGRAPH NO. 5.

tree is also used in canoe-making. We also know that these
natives constructed canoes having small, low-sided hulls to which
a series of side boards or strakes were attached. Thus a com-
paratively small tree might furnish the hull-piece for a large
canoe.

" We have good evidence," says John Williams, " that
formerly the Society-Islanders had canoes far superior to those
now in use, in which they performed some extraordinary voyages ;
and a traditionary account states that one of their ancestors
visited all the Friendly Islands, and even Rotuma, which is
about two thousand miles west of Tahiti." Again, he writes :
" I have traditions of the natives upon almost every subject,
especially of their former navigators, wherein every island which
has subsequently been discovered within two thousand miles
is named." In his paper on " The Geographical Knowledge
of the Polynesians " Mr. Percy Smith gives much interesting
information concerning Polynesian navfgation of former times.
In speaking of the long voyages made by Polynesians in long-
past centuries he remarks : " We are too apt to forget that in
former times they had a class of canoe, in most islands called a
pahi, which was immensely superior to those of the present day,
and capable of containing a large number of people and
abundant provisions. The great double canoe with its plat-
form extending from vessel to vessel, on which was erected a
house, was also suitable for performing long voyages. It was
in canoes such as these that the Maoris made the long voyage
from the Pacific islands to New Zealand. . . The Maori
traditions make special mention of these double canoes, and
further state that one, the ' Arawa,' had three masts. . . The
canoe in which Karika, of Rarotonga, made his several voj^ages
of discovery is said to have had two masts, and to have been
able to carry one hundred and seventy men ... he made
eight different voyages between Samoa, Rarotonga, and other
islands."

In a work entitled Rovings in the Pacific from iSy/ to
1849, published at London in 185 1, occurs some account of a
sojourn at Rotuma, a small island north of Fiji. The natives of
this isle were formerly noted as daring voyagers, and the writer
of the above work explains that, owing to the small size of the
island, the surplus population was compelled periodically to seek
new homes across seas. ' In most cases such parties were never
again heard of ; some, doubtless, would succeed in their quest,
while others would perish at sea or at the hands of hostile peoples
of some land reached by them. The description given of the
vessels employed by Rotuma natives for deep-sea voyages is
interesting. They were double canoes, the larger of which was
from 80 ft. to 90 ft. in length, and the smaller one 50 ft.
to 60 ft. The two hulls werg about 6 ft. apart, and were
connected by crossbeams, on which planks were secured so as
to form a platform deck some 14 ft. to 16 ft. in width. The
fact that both hulls were covered, with but small sliding
hatchways, supports the statement that the crew lived in a
house built on the platform deck, and that the hulls accommodated

I

POLYNESIAN VOYAGERS.

37

sea stores only. The sails used were of the common Polynesian
form, triangular, and set with apex downward. They were made
of a form of rush, and the author remarks that they resembled
the canoe-sails seen at New Zealand.

Mr. Smith continues : " One of the captains of the Union
Steamship Company told me that he had seen in Fiji a rude
chart used in their navigation in which the constant movements
of the seas driven before the trade-winds were shown by parallel
strings stretched on a frame, and en these the positions of
numbers of islands were indicated in their relative positions by
little pieces of wood. The routes from island to island in many
of the groups were well known, and the starting-points had
characteristic names. ... In the Sandwich Isles, on the
little island of Kahoolawa, is a place called Ke-ala-i-Kahiki (The
Road to Tahiti), from which the ancient voyagers started on
their long journeys of 2,380 miles to the latter island. . . .
In a short paper written by S. M. Kamakau, a learned native
historian of the Sandwich Islands, is a code of instructions for
the study of the stars, from which I quote the following extract :
' If you sail for Kahiki (Tahiti Island) you will discover new
constellations and strange stars over the deep ocean. When you
arrive at the Piko-o-wakea (Equator) you will lose sight of
Hoku-paa (the North Star), and Newe will be the southern
guiding-star, and the constellation of Humu will stand as a guide
above you.' The well-authenticated voyages between the Sand-
wich Islands and Tahiti, a distance of 2,380 miles, as related by
Fornander, show also the extent to which this people were masters
of the sea."

This writer also mentions the voyage of Tukuiho and his
people of Rapa Island some twenty-four generations ago, who
went to Easter Island against the trade-winds, a distance of
about 2,520 miles, and there settled.

It is not clear as to why Fijians should possess such a chart
as that above mentioned, as they were not deep-sea voyagers,
save occasionally when they made short trips to the Tongan
Group, and then always in vessels managed by Tongans. As to
the so-called chart, a well-known early missionary, the Rev. S.
Ella, has cast doubts on its existence or use, but a similar con-
trivance was employed by Marshall -Islanders.

Mr. Smith speaks of the golden age of navigation and seaman-
ship among Polynesians as having extended from about thirty
to twenty generations ago. So far as we know, the voyages
from Polynesia to New Zealand seem to have ceased about four
or five hundred years ago, though several vessels left here for
Polynesia long since that date. But there was a good deal of
inter-island voyaging done throughout Polynesia down to late
times. In like manner the backward limit of thirty generations
takes us to a period when the Polynesians were pretty well all over
the eastern Pacific Ocean, apparently. They were then occupying
the various islands of the Society Group, and it was about that
time that Toi made his famous voyage from that group to Samoa,
and thence to Rarotonga and New Zealand, whither he was soon
followed by the expeditions of Whatonga, Manaia, and Nuku-

38 DOMINION MUSEUM MONOGRAPH NO. 5.

tamaroro. It seems to us that most of the voyages made by
Polynesians twenty to thirty generations ago must necessarily
have been made to islands and groups already known, and, in
most cases, probably already occupied by members of the far-
spread Polynesian race. The true voyages of discovery of the
Polynesians, the true golden age, must have commenced long
prior to the thirty-generations limit. It must have been long
before that time that Kupe braved the great open ocean of the
south and discovered New Zealand, which was probably one of
the later voyages of discovery. He is said to have found New
Zealand uninhabited by man, whereas when Toi arrived here,
some thirty generations ago, most of the North Island was
occupied by the Mouriuri people, descendants of the crews of
three canoes that had reached these shores since the arrival of
Kupe. From my own point of view I would feel inclined to place
the true golden age of Polynesian navigation at a period long
prior to thirty generations ago, a period during which the
ancestors of the Maori were doing true exploration work across
vast stretches of the Pacific Ocean.

There is also another point to be considered — namely, that
when Kupe, a resident of the Society Isles, came to New Zealand,
the former group, as also the Cook Isles, were certainly in occu-
pation of Polynesians, and that must have been some centuries
prior to the time of Toi. We are told by Maori tradition that
the particulars of the voyage of Kupe were preserved by the
priests of the house of learning at Tahiti, and handed down from
one generation to another. When in later times voyagers
wished to make the voyage to these isles they obtained from the
wise men of the house of learning the necessary directions as to
the course to be taken, &c., as taught by Kupe on his return from
the " mist-enshrouded land of Aotea-roa."

The Legend of Rata,

The Maori folk of New Zealand have preserved a long tradi-
tional account of voyages made by Rata, Manu-korihi, and
others in past times. These must have taken place before the
Maori left eastern Polynesia to settle these isles. The voyages
are said to have been made to the south-west, and to have
occupied four months.

Manu-korihi was a chief of the clans Pakau-moana and Te
Ahi-utu-rangi, who led a party of his people from Whiti-anaunau
to a strange land in the south-west, where two chiefs named
Matuku-tangotango and Pou-hao-kai lived at a place called Pari-
roa. Hine-komahi, daughter of Turongo-nui, Te Rara-a-takapu,
Whakaaupara, and Mohokura were other important persons of
Pari-roa. The folk who lived at that place were pakiwhara —
that is, a shiftless people who lived in poor huts, not good houses,
and scattered about. They subsisted on fish, shellfish, birds,
and vegetable products, but did not cultivate food. They often
moved their place of abode, hence they did not construct good
houses.

POLYNESIAN VOYAGERS.

39

A party of seafaring folk, under a chief named Whakarau,
had left a place adjacent to Pari-roa and reached Whiti-anaunau,
where Wahie-roa lived. They brought with them handsome
plumes of a bird named kakerangi or kohirangi, which were much
admired by the chiefs of Whiti-anaunau, who arranged to lead
an expedition to procure a stock of these desirable plumes. This
party was under the chiefs Manu-korihi, Wahie-roa, Pari-tu,
Kohu-wairangi, Mangamanga, Kokau, Te Kakau, Tuhoro-punga,
and Te Iwi-i-taia.

On arriving at a place called Whakauranga, near Pari-roa,
the home of the Toko-rakau clan, they found that Ngau-para, the
local chief, refused to let them proceed, hence fighting took place
on the banks of Te Awa-taranga, a stream flowing westward to
the ocean. The local folk were defeated, losing their chief, Ngau-
para ; and our voyagers went on their way to Pari-roa, where
they found a very numerous people dwelling, of whom it was
said " Tena, tera te noho ana me to one pipipi " — thus likening
their numbers to those of cockles in a cockle-bank. The women
of that place are described as being fiat-faced, and had ihu rakau
(? straight, high noses). They had restless, side-glancmg eyes,
overhanging eyebrows, and thin shanks, and were of tall stature.
The men were of spare build and tall, with the same restless eyes.
(It seems hardly likely that a flat-faced folk would have straight,
high noses, and possibly this rendering of the expression ihu
rakau, which has not been corroborated, is incorrect.)

At this place our adventurers found the chief Whakarau
living, he who had visiled Whiti-anaunau, and he and his people
accompanied the travellers to the home of Matuku and Pou-hao-
kai, first sending forward messengers to tell them of the approach
of the party from Whiti-anaunau in the marangai rawhiti (north-
east). Matuku and Pou declined to allow the party to proceed
and obtain the desired plumes unless supplied with one hundred
men to provide a cannibal feast for them and their followers.
Tl)is led to further trouble, and Whakarau proposed to proceed
by force.

Quoth Pou : " Kaua e pena, koi mura te ahi kai tangata a Pou-
hao-kai " (" Act not so, lest the man-destroying fire of Pou-hao-
kai flames up ").

Replied Whakarau : " Hei aha te mura ahi i te wai whenua e
taupoki ana?" ("What matters the fire-flames when the waters
of earth are covering them .-' ").

Fighting took place, after a discussion between Wakarau
and Manu-korihi as to the advantages of the methods of attack
known as rangatahi and kautere matua. Then, on the plain of
Tauwhanga, was fought the battle of Tahu-maero, where the
multitude of men was compared to a moving forest — Me te uru
ngahere tera e tere ana i te wai huri rangi.

In this fight the tribe of Matuku and Pou was defeated, the
plume-hunters obtained their desire and returned homewards,
losing on the way the chief Wahie-roa, who was slain by one of
the captives taken at Tahu-maero. On arriving at Te Awa-
taranga they found a force of the Toko-rakau clan, at a place
called Mahapara, prepared to attack them. This force was

40 DOMINION MUSEUM MONOGRAPH NO. 5.

commanded by Kowaiwai, son of Ngau-para. In this fight the
local folk were defeated and Kowaiwai captured. Then our
voyagers returned to their homeland of Whiti-anaunau.

When, on their way home, the adventurers arrived at
Whitikau, the home of Wahie-roa, which was at Tawhiti-roa,
there was wailing for the death of that chief. At this time
Rata, son of Wahie-roa, was at his mother's breast.

Voyage of Rata to Pari-roa to avenge Wahie-roa.

When Rata attained to manhood he sought particulars as to
the death of his father. Said his mother, " He died at Pari-roa,
which lies southward of Tawhiti-roa, slain by Matuku-tangotango
and Pou-hao-kai." Rata now resolved to avenge his father's
death ; hence he proceeded to hew out a canoe to carry him
across. Three times did he fell a tree for' the purpose, and three
times, on returning to work, did he find that tree re-erected as
though it had never been felled. On complaining of this strange
occurrence to his mother, she told him to go and consult
Whakaiho-rangi, at Ahuahu, who directed him how to proceed.
Thus the canoe of Rata was made, and named " Aniwaru." It
was hauled to the sacred place and there consecrated by pnests,
who chanted their ritual over it. Then Rata and his party, in
eight vessels, sailed forth to cross the seas to Pari-roa, the land
of his enemies.

Having arrived at Pari-roa, the expedition found that, owing
to a scarcity of food-supplies, the people were scattered about
in various places looking for food in forests and on the seashore,
hence many were slain in small parties, and several villages were
taken, including Hau-rarama, the home of Pou-hao-kai, of his
daughter Hine-komahi, and of her brother Kaukau-awa. The party
then attacked Awarua, the village of Matuku-tangotango. This
place was also taken and its people slain, the bones of Matuku,
of Pou-hao-kai, and of Huri-whenua being taken as material for
fish-hooks and spear-points. Thus was the death of Wahie-roa
avenged, and Rata and his companions returned in safety to
their homes.

The above story is a long one in the original, but is here
much condensed. The story of Rata is known from New
Zealand to the Hawaiian Group, and is evidently an old one.
The situation of the lands or islands of Whiti-anaunau,
Tawhiti-roa, and Pari-roa is unknown, as the names are not
now used and appear only in tradition, but the first two were
apparently adjacent to each other. Polynesians have an
objectionable habit of changing both place names and personal
names. For instance, Wawau was an old name of Porapora
Island, while Aitutaki was formerly knowTi as Arahura, Mangaia
as Ahuahu, and Mauke as Whenua-manu. The North Island of
New Zealand appears in some old legends as Hukurangi, a
variant of Hikurangi. It was known to some Polynesians as
Rangimaki, and also as Hawaiki-tahutahu, according to Colonel
Gudgeon : " The people of Tongareva and Manihiki isles, lying
north of Rarotonga, insist that their ancestors came from

POLYNESIAN VOYAGERS. 4I

Hawaiki-ta'uta'u, which is the Rarotongan name for New
Zealand. . . . Before the time of Tangihia and Karika (circa
1250 A.D.) people came to these northern islands from New
Zealand."

Now if, as was held by the late Mr. S. Percy Smith, Whiti-
anaunau was an old name for an isle of the Viti, Whiti, or Fiji
Group, then the above expedition that sailed to the south-west
must have reached New Caledonia, or some of the southern New
Hebrides, none of which are very far distant. It would appear
that New Guinea would have furnished finer bird-plumes than
any other isles of the western Pacific. From the Fiji Group
New Guinea lies a considerable distance north of west. Historical
traditions transmitted verbally for centuries may, however, easily
become somewhat disarranged as to details. According to tra-
dition the voyage was a long one.

The Voyage of Werohia to a Far Land.

Another such tradition as that of Rata was collected by the
late Mr. John White from the Ngati-Mahuta folk many years
ago. It comprises the adventures of one Werohia, his brother
Raho-punga, and their followers, who made a voyage to a far
land peopled by cannibals. Various elements of the marvellous
enter into this legend, which apparently pertains to the period
when the ancestors of the Maori were dwelling in the isles of
Polynesia. There is no evidence to show that the voyage was
made from New Zealand.

Werohia and Raho-punga, sons of Puni the priest, heard of
an evil cannibal people who dwelt in a far land, and resolved to
lead a party to attack them. The voyage occupied a month,
and the course was steered by relying on the sun and stars. On
reaching their destination, some of the cannibals rushed into the
water and hauled the canoes up the beach. Fighting ensued,
and the cannibals retreated to several strongholds in precipitous
places. These were attacked and taken, after which the invaders
and local people lived together in peace for some time, and
Raho-punga was given a daughter of a chief as a wife. This
woman was instructed by her father to ascertain from her husband
the means by which Werohia might be slain. That warrior had
appeared to bear a charmed life throughout the fighting — no
one could prevail against him. After much solicitation, and with
strict instructions not to divulge the method, Raho-punga told
his wife that Werohia could be killed only by pelting him with
stones. Ere long an attack was made on the invaders, Werohia
was battered to death with stones, and all his party slain with
the exception of Raho-punga.

The body of Werohia was thrust into a large basket and
suspended from the ridgepole of a house, while two old women
were told off to guard the place. Raho now determined to try
the powers of a certain magic ritual taught him by his father,
and this was so effective that Werohia regained life, and,
grasping his weapon, he assailed his enemies and slew prodigious
numbers of them. He was extremely skilled in the use of arms,

42 DOMINION MUSEUM MONOGRAPH NO. 5.

SO much so that, prior to his expedition, he had killed his own
father in a trial of skill.

The story ends here somewhat abruptly, and we are not told
how the adventurers returned to their home. The story may be
a memory of some old-time raid, or a mere myth. The above
account is much abbreviated.

FiJIANS AND TONGANS.

In the account of the sojourn of the American ship " Glide "
at the Fiji Isles in 1829 occur the following remarks : " Among
the visitors aboard were several Tonga-tapu natives. Their
residence on Coro and other islands of the group is accounted
for by the fact that the Friendly - Islanders frequently ply
their large double canoes to and from the Fijis, a distance of
about three hundred miles. Taking advantage of favourable
winds, and directing their course in the daytime by the sun and
in the night by the moon and stars, they rarely deviate from a
straight course between the groups. I have frequently seen their
canoes sailing in a heavy sea at the rate of nine or ten knots an
hour. The incredible swiftness of these canoes I regard as an
argument in support of the supposition which refers the origin
of this people to the Asiatic continent."

The following remarks by the historian of the D'Entrecasteux
Expedition (1793) shows how Polynesian voyagers puzzled and
astonished early European navigators. Soon after the arrival of
this expedition at Tonga-tapu a Fijian chief arrived at the island.
He informed the Europeans that it would take him three days
to sail back to Fiji in his double canoe, with a south-west wind,
hence it was judged that Fiji must be about 150 leagues distant.
Labillardiere remarks : " This is an immense voyage for people
who, having no instruments, steer only by observing the sun and
stars with the naked eye, as soon as they are out of sight of land ;
but it is still more difficult to conceive how they can reach Tonga-
tapu from such a distance, when they have to work up against
the south-east winds, and they must be very sure of their marks
in the heavens, not to miss the land, after being obliged to ply
to windward, as they are sometimes, for more than a month."

The following remarks are from the appendix to the Rev. W.
Lawry's Friendly and Feejee Islands (London, 1850) : " The
Friendly-Islanders build their canoes in Feejee. They did not
learn navigation from Feejeans, but from the situation of their
islands, being more exposed to a rough ocean, they have probably
become better and more adventurous navigators. They are of a
superior and enterprising spirit in affairs of navigation, which may
be said to constitute a feature of their national character. Their
superiority in this respect was so great when Mariner was among
them that no native of Feejee would venture to Tonga except
in a canoe manned with Tongan people, nor return to his own
islands unless under the same guidance and protection."

Unlike the Polynesians, the Fijians have preserved no clear
traditions of the settling of their ancestors in the Fiji Group,
nor of any deep-sea voyaging performed by such ancestors.

POLYNESIAN VOYAGERS.

43

Olla Podrida.

The following notes on Polynesian navigation, their methods
of steering, &c., are of interest.

In his account of the double canoes of the Paumotu Group
Commander Wilkes writes : " After examining them one can
easily account for the long voyages which the natives have
been sometimes able to accomplish. They find no difficulty in
navigating them, and are now learning the use of the compass ;
but I am informed that they still prefer sailing by the stars
and sun, and seldom make any material error. Navigating as
they do from island to island, they have not infrequently been
overtaken by storms, and some have been lost, while others
have taken refuge or been wrecked upon other islands, and have
been absent from their own several years. These gales, they
say, come from the north-west."

The Rev. S. Ella states that Polynesians " steered by the
stars, and if the night became cloudy, or an adverse wind arose,
they would simply lower the sails, entreat the protection of the
gods, and then quietly resign themselves to drift whither the
sea and winds might bear them."

In an old tradition of the voyage from Irihia, the original
homeland of the Maori, it is stated that the migrants steered
at night by the stars and moon, and, when they were invisible,
by keeping the bow of the vessel to the damp easterly breeze.

Of Polynesian voyagers Ellis remarks : " The natives of the
islands were, however, accustomed in some degree to notice the
appearance and position of the stars, especially at sea. These
were their only guides in steering their fragile barks across the
deep. When setting out on a voyage some particular star or
constellation was selected as their guide in the night. This
they called their aveia, and by this name they now designate
the compass, because it answers the same purpose. The Pleiades
were a favourite aveia with their sailors, and by them, in the
present voyage, we steered during the night."

The same writer also tells us that in eastern Polynesia side
drift of canoes was prevented by the use of steering-oars with
very large blades. These would act as lee-boards to some extent.

The Rev. J. B. Stair, a Samoan missionary, gives us the
following brief notes : " Certain constellations were their guides
in sailing, to which they trusted with confidence and success,
the Amonga (Orion's Belt) being the usual guide to those visiting
the Friendly Islands. In many cases they were accustomed to
take their idols, or teraphim, on board as a protection and
shield."

In his account of Freycinet's voyage (1817-20) Arago describes
how a native of the Caroline Islands explained the position of
the isles of that group : " By means of grains of Indian com
he contrived to represent all the islands of his archipelago, and
to mark their relative positions with wonderful ingenuity. He
named every one of them, designated such as were easy of
access, and those which were surrounded by reefs of rocks, and
told us what were the productions of each." This witness also

44 DOMINION MUSEUM MONOGRAPH NO, 5.

remarked that his people navigated their vessels during long
voyages by means of the stars, which he named, adding that
when these guides failed them they regulated themselves by
the currents, the courses of which were known to them by
many years' experience. " Welewel is the name they give to
the polar star ; and according to them the Great Bear has only
five stars. By means of some grains of maize he made us
comprehend that they turned round an immovable point."

Course picked up from Landmarks.

John Williams remarked that " The natives, in making their
voyages, do not leave from any part of an island, as we do, but
invariably have what may be called starting-points. At these
places they have certain landmarks by which they steer until
the stars become visible, and they generally contrive to set sail
so as to get sight of their heavenly guides by the time their
landmarks disappear."

WiUiams had failed to find the island of Rarotonga, and
resolved to adopt the native custom of starting from known
landmarks on Atiu Island. He continues : " Knowing this, we
determined to adopt the native plan, and took our vessel round
to the starting-point. Having arrived there, the chief was
desired to look to the landmarks while the vessel was being
turned gradually round, and when they ranged with each other
he cried out ' That is it.' I looked immediately at the compass
and found the course to be south-west by west, and it proved to
be as correct as if he had been an accomplished navigator."

To these remarks are added the following, made by Colonel
Gudgeon : " Polynesians always went long voyages by well-
knowTi courses — i.e., always had a starting-point at a certain
island to reach a distant place, and would first sail from the
primal starting-point to the place of departure for New Zealand,
or wherever they were going to."

In Beechey's Voyage we read the following account of the
starting of three native canoes from Chain Island, in Eastern
Polynesia : "On the day of departure all the natives assembled
upon the beach to take their leave of our adventurers ; the
canoes were placed with scrupulous exactness in the supposed
direction, which was indicated by certain marks on the land,
and then launched into the sea amidst the good wishes of their
countrymen."

Maori traditions tell us that vessels coming to New Zealand
steered a south-west course. As they always seem to have made
Rarotonga their final starting-place, this definition is about
correct. It is said that the bow of the vessel was kept just to
the left of the sun or moon, or of Kopu (Venus), or some star ;
these were the sailing directions for about November and December.
Presumably these seafarers employed as guides such heavenly
bodies as were in the right position to be so utilized at the
time.

Of the islanders of the Ralick Chain Mr. H. B. Stemdale
wrote : " The Ralick men are good navigators, and have no

POLYNESIAN VOYAGERS.

45

fear of the sea. They have been accustomed to make voyages
at a great distance, such as the Coquilles and Ualan, returning
at all seasons, and making a correct landfall. Sometimes they
leave their homes for a year or two, and cruise from one island
to another for trade in such articles as they make, and often
for mere pastime."

Sea Stores.

The following notes by the Rev. J. B. Stair, a Samoan
missionary, on the food-supply of ocean voyages, are taken from
the Report of the Australasian Association for the Advancement
of Science, 1895 : " Fish would be often procured as they sailed
onwards, and which it is probable would be eaten raw in many
cases, as is the custom with numbers in the present day. . .
Stores of fruit, and prepared or fermented breadfruit, would
also be taken on board, and replenished from time to time, as
also water, at the different islands they visited, and in many cases
these calling-places were not only well known but also of fre-
quent occurrence. The sleeping-accommodation must have been
scant and uncomfortable, but the Samoans were not so particular
in these matters as we are, and by dividing their crews into
watches they would generally manage to get some rest. . , .
Provision was made for a fire by building up stones and earth in
some part of the hold or shed, whilst water was stored in bam-
boos, or water-bottles made from gourds or coconuts. In answer
to my query as to whether they did not often run short of
water, they have astonished me by saying that the voyagers
always took a supply of a certain kind of herb or shrub as a
standb}^ in case of need. By chewing the leaves of this plant
they declared they could drink the sea-water with some kind
of impunity, and thus assuage thirst. Those I asked said they
did not know what the shrub was, but were confident that such
a custom prevailed in the past, when voyages were more fre-
quently made by their ancestors."

In his account of Easter Island, visited by him in 1774,
Forster says : " Water is so scarce that the inhabitants drink
it out of wells which have a strong admixture of brine ; nay,
some of our people really saw them drink of the sea-water when
they were thirsty." Later information tends to show that this
drinking of sea-water at Easter Island was really at a spot
where' a strong spring of fresh water existed.

In 1616 the " Eendracht," the vessel of Le Maire and
Schouten, came across a double canoe sailing out of sight of
land west of the Paumotus. The Dutch attempted to capture
the crew, who leaped into the sea, where most of them were
drowned. These natives had exhausted their stock of fresh
water, and were seen to drink sea-water. There were eight
women and several children in the party, three of whom were
at the breast. As these natives were unarmed, the Dutch had
quite a pleasant time shooting them. The historian remarks
on the enterprise of these sea-rovers, who, " without compass,
or any of the aids from science which enable navigators of other

46 DOMINION MUSEUM MONOGRAPH NO. 5.

countries to guide themselves with safety, ventured beyond the
sight of land."

Of the natives of the south-east part of New Caledonia
Missionary Turner wrote : ."They drank enormous quantities of
salt water." Here, presumably, the word " enormous " must
be accepted in a comparative sense.

In connection with the subject of drift voyages the following
extracts are of interest : —

" In his voyage westward from Mexico in 1742 Anson was
much delayed by north-west and south-west winds, and his crew
subsisted largely on fish and sea-birds caught by them. Rain-
water was also caught to replenish their wasting supplies. It
was observed in this passage that the fish took the bait more
readily in rain, or in showery than in fair weather."

" During the voyage of La Perouse through the mid-Pacific
Isles his crew caught several sharks and shot sea-birds, all of
which were eaten."

In Volume 4 of the Memoirs of the Polynesian Society we are
shown that in sea voyages the ancestors of the Maori carried
taro {Colocasia antiquorum) and sun-dried sweet potatoes {Ipomoea
batatas) as food-supplies. Water was carried in bamboo vessels
and in bags made of seaweed. At night the latter were hung
over the sides of the vessel in order to cool the water contained
in them. They are said to have been made of a species of kelp.
We also know that dried fish and shell-fish were largely used by
Polynesian voyagers.

In the tradition preserved of voyages made from the original
homeland of the Maori we are told that the principal food-supply
carried was the small seed known as ari, said to be sapless, to
contain no moisture {he kai toto kore — i.e., a bloodless food).
Evidently this food was of a dry nature, deficient in moisture,
sapless, and hence the description. The great land from which
these ancestors of the Maori migrated is called Irihia in the
traditions, and this recalls Vrihia, an ancient name of India. It
was at Irihia that the revered sacred place Hawaiki-nui was
situated. Vnhi is a Sanscrit name for rice, while ari is the
Dravidian word for rice.

In addition to this food product, others of the old homeland
were known as kata, porokakata, tahuwaero, and koropiri ; but
it is not known what these foods were. We are told that these
products, as also the ari, were employed as offerings to the gods
on account of their being " bloodless " foods.

Polynesian Communities in Melanesia.

In the account of Mendana's sojourn at the Marquesas occurs
the following passage : " The natives of Santa Christina, on
seeing a negro in one of the Spanish ships, pointed towards the
south, and made signs that in that direction there were people of
the same kind, who fought with arrows, and with whom they
were sometimes at war." Quiros, who relates this circumstance,
acknowledges that the natives were very imperfectly understood.

I

POLYNESIAN VOYAGERS. 47

Quires noted in i6c6 that the island he calls Taumaco, near
Santa Cruz, was inhabited by people of different kinds : " Some
were of light copper colour with long hair, some were mulattoes ;
and some black with short frizzled hair." The same remarks
are made of the natives of Santa Maria, one of the New Hebrides.

According to Quiros, the natives of Taumako possessed large
sailing-canoes, in which they made voyages to other lands. A
chief of this island gave Quiros the names of about sixty islands,
including that of Manicolo. These seem to have included the
Santa Cruz, Ellice, and New Hebrides Groups. The voyagers
also learned that a drift vessel from Guaytopo (? Vaitupu) had
arrived at Taumako with six white men, three white women, and
one dark-coloured man on board. These so-called white folk
were probably Polynesians. At Chicayana (? Sikaiana), an island
four days' sail from Taumako, a double canoe containing no
" white and handsome " people had arrived. It is to be noted
that early Spanish voyagers described Polynesians as caras hlancas
(white faces), owing to their light skin-colour.

Forster tells us that when Cook was at Tana, in the New
Hebrides, during his second voyage he was astonished to hear
a native speak in Maori. Evidently this man had visited the
island of Futuna, at no great distance from Tana, where a dialect
of the Polynesian language is spoken by the descendants of immi-
grants from that region. Forster 's statement is as follows : " We
met with some natives who told us that one of our people had
killed two pigeons, but this intelligence was only valuable to us
on account of the language in which it was conveyed, which was
exactly the same as that spoken at the Friendly Islands. It
appeared to us that he made use of this language in order to be
more intelligible to us, having frequently observed that we pro-
nounced several words of it. We expressed some surprise at
his knowledge, and he then repeated the same meaning in the
language of Tana, which was totally distinct from the other. He
added at the same time that the former language was spoken at
the island of Irronan, which lies seven or eight leagues to the east
of Tana. He likewise acquainted us that Irronan was sometimes
called Footoona."

Dr. McDonald found in the New Hebrides "... a people
in all respects agreeing with the inhabitants of Fotuna (? Futuna),
near the Fijis, who used the same numerals, and called their
island Fotuna, after the parent island." (From a paper on the
Andamans, by G. E. Dobson, Journal of the Anthropological
Society, Vol. iv, p. 461.)

In his account of New Caledonia, Labillardiere, of the expedi-
tion in search of La Perouse, makes the following remarks on a
canoe seen on the coast of that island in May, 1793 : "I observed
along the coast a double canoe with two sails. It was con-
structed like those of the islanders of New Caledonia, but the
men who were in it spoke the language of the natives of the
Friendly Islands. They were eight in number, being seven men
and one woman, all very muscularly built. They told us that
the island from whence they came was a day's sail to the east
of our moorings, and that the name of it was Aouvea [Uvea, or

48 DOMINION MUSEUM MONOGRAPH NO. 5.

Uea, one of the Loyalty Islands]. These islanders appeared much
more intelhgent than the natives." This was in 1793. This
Uvea, or Uea, was named after Uvea, or Wallis Island, lying west
of the Samoan Group. Pritchard, in his Polynesian Reminiscences,
tells us that these Polynesians at Uea, 1,100 miles west of Tonga,
are descendants of a party of Tongan castaways that arrived
there in a double canoe. Their own traditions maintain that
their ancestors came from Wallis Island. (See Journal of the
Polynesian Society, Vol. 31, part 3.)

In a paper entitled " The Origin of the Polynesian Races,"
published in the Report of the Australasian Association for the
Advancement of Science, 1893, the Rev. S. Ella gives some
interesting information concerning drift voyages : " Evidences
have been obtained of the manner in which some Polynesians
have been carried to islands at considerable distances from their
native lands, and where they have settled among other races
and maintained their distinctiveness for several generations.
I may mention some instances which have come under my own
observation. About forty years ago we discovered a tribe of
Samoans occupying a district on the island of Efate (Sandwich
Island), in the New Hebrides Group, with whom easy intercourse
was held through the medium of the Samoan language. The
account of their immigration was to this effect : Before Chris-
tianity was introduced into Samoa, in one of their sanguinary
conflicts a canoe party effected an escape from the conquered
district and fled to seek refuge in Tonga. Owing to adverse
winds the natives missed their intended destination, and were
carried to the New Hebrides and reached the island of Efate.
Here, after several conflicts with the natives, they were able to
estabhsh themselves. Many years afterwards they were visited
by the missionary ship ' John Williams,' and some returned
in that vessel to Samoa, The islands of Aniwa and Futuna, in the
New Hebrides, are peopled by natives originally belonging to
Tonga and Futuna proper, west of Samoa, intermixed with the
natives of Tana. ... On the island of lai (Uvea), in the
Loyalty Group, some castaways from Tonga and Wallis Island
(the latter is also named Uvea) have long been settled ; one party,
Uveans of Walhs Island, occupying the northern end of the
island, and the other the southern extremity, which they call
Tonga. The original inhabitants occupy the central district."

The isle of Tikopia, lying north of the New Hebrides, is also
occupied by Maori-speaking Polynesians. These western isles
suffered from raids by Tongans in former times, such raids
extending for over a thousand miles westward.

Another far-western island inhabited by Polynesians is Ontong
Java, or Leua-niua, also known as the Lord Howe atoll or group,
situated 120 miles north-east of Ysabel Island, in the Solomon
Group. The Rev. G. Brown tells us in his Melanesians and
Polynesians that these natives speak the Polynesian tongue, a
mixed Tongan-Samoan dialect. " The inhabitants of this atoll
are undoubtedly Polynesians, and their language is very closely
related to the Samoan. . . . The probability is ' that the
people came from the Ellice Group, about a thousand miles to

POLYNESIAN VOYAGERS.

49

the eastward. It is certain that the people of the Elhce Group
drifted from Samoa. They count twenty-seven generations since
that event took place."

Basil Thomson, in a paper on Niue published in the Anthro-
pological Journal, speaks of the above folk as "a Melanesian
race speaking a Polynesian tongue, the result of intercourse with
the crew of a single canoe which drifted thither from Tonga in
the latter half of the eighteenth century." This sounds some-
what doubtful, and presumably the Rev. Brown was the best
authority.

Morrell speaks of Bergh's Group (apparently in the Carolines)
as being populated by two peoples, one resembling negroes and
the other a light-coloured folk. Nukuoro, or Monteverde, an
island in the far-away Caroline Group (longitude about 155° E.)
is peopled by Polynesians speaking a Maori dialect.

In his account of a voyage through the Carolines, F. J. Moss
states that a Nukuoro native was able to converse with a native
of Penrhyn Island when they chanced to meet at Ponape.

A Nukuoro vocabulary, compiled by Mr. F. W. Christian, was
published in Volume 7 of the Journal oj the Polynesian Society.
In his preface Mr. Christian states : " Some two hundred miles
to the south of the Mortlock Group, and some six hundred miles
from the coast of North New Guinea, lie two little coral islands,
Nuku-oro and Kap-en Mailang, inhabited by a small number
of light-brown natives speaking a remarkably pure Polynesian
dialect, akin to the Maori, Tahitian, and ancient Samoan. . . .
The grammar is pure Polynesian, and the numerals also."

D'Urville spoke of natives in the vicinity of New Ireland as
being voyagers to some extent. They made voyages of ten to
twelve days to some land inhabited by people of a much lighter
colour than themselves, and there obtained garments covered
with designs. On one of these occasions they brought back one
of these light-skinned folk, a woman, who tallied her days of
absence from home by tying knots in some fabric that she wore
round her neck. We know that the natives of the Caroline,
Pelew, and Hawaiian Groups formerly employed the quipu, or
knotted cords, as mnemonic aids to memory, and that the same
aid was in use among Polynesians generally. The Rev. G.
Turner remarks in his Samoa a Hundred Years Ago, " Tying a
number of knots on a piece of cord was a common way of noting
and remembering things, in the absence of a written language
amongst the South-Sea-Islanders." We also know that the
Maori of New Zealand has a traditional knowledge of the quipu,
known to him as aho ponapona.

Fornander wrote that " In olden times joint and singular
expeditions of Fijians and Tongans frequently invaded New
Caledonia and conquered tracts of land for themselves."

Melanesian Element in Polynesia.

The natives seen by Beechey at Bow Island in the " twenties "
of last century are described by him as being of a repulsive type.
" Their noses were broad and flat, their eyes dull and sunken,

50 DOMINION MUSEUM MONOGRAPH NO. 5.

their lips thick . . . long bushy hair well saturated with dirt
and vermin . . . their limbs bony, their muscles flaccid."
And this is said of the people of the Paumotu Group, in eastern
Polynesia.

Bougainville believed in the existence of two races at Tahiti,
one of a tall people with European-like features, the other a
people of middhng stature, with coarse curling hair, and resembling
mulattoes in complexion and feature.

Of the natives of the Disappointment Isles, in the far north-
east of the Paumotu Group, Wilkes wrote : " Since we have
seen all the different Polynesian groups, these appear, however
extraordinary it may be, to resemble the Fijians more than
any other."

Cook noted that the natives of Moorea appeared to be of
lower stature, and darker-skinned, than the Tahitians, and in
nowise so good-looking.

Hale remarks on the peculiar foreign element in the language
of the Paumotu Group. This fact, taken in conjunction with
their manner of sailing canoes either end foremost — a custom
obtaining among the Tongans, Fijians, and Micronesians, but not
among other Polynesians — as also some evidence in regard to a
curious foreign ethnic mixture in the far-eastern isles, as noted
by early voyagers, and apparently preserved in Maori tradition
at New Zealand, presents to us an interesting problem. Where
did this foreign element come from ? If the non-Polynesian
words found in Paumotuan dialect were borrowed from some
western tongue, Melanesian or Indonesian, how is it that they
have not been recognized, now that we are acquainted with so
many of the oceanic vocabularies ? Again, who were the negroid-
like people of Maori tradition spoken of as dwelling on various
isles of eastern Polynesia thirty generations ago ? If Melanesian,
were they a remnant of an original population of those isles, or
were they new-comers ? If the latter, how is it that we see
nothing in tradition pointing to Melanesian navigation of wide
seas at that period ?

Cook remarked that the natives of Ra'iatea (Rangiatea)
seemed in general smaller and blacker than those of the neigh-
bouring islands.

Dieffenbach noted the two racial types among the Maori of
New Zealand, and states that the darker race " has undoubtedly
a different origin. This is proved by their less-regularly-shaped
cranium, which is rather more compressed from the sides ; by
their full and large features, prominent cheek-bones, full lips,
small ears, curly and coarse although not woolly hair, and a
much deeper colour of the skin, and a short and rather ill-
proportioned figure. This race, which is mixed in insensible
gradations with the other, is far less numerous ; it does not
predominate in any one part of the Island, nor does it occupy
any particular station in a tribe, and there is no difference made
between the two races among themselves ; but I must observe
that I never met any man of consequence belonging to this
race, and that, although free men, they occupy the lower
grades."

POLYNESIAN VOYAGERS.

51

The above writer errs in speaking of two races as though
they had remained distinct in some cases, whereas what we have
in the Maori is the blending of the two races. No Maori in these
isles is free from the aboriginal Mouriuri blood, though some
show it to a marked degree, others scarcely at all.

In a paper on " The Osteology of the Aborigines of New
Zealand and of the Chatham Islands," by Professor J. H.
Scott, published in Volume 26 of the Transactions of the New
Zealand Institute, occurs the following passage : " We know
the Maori to be a mixed race, the result of the minghng of a
Polynesian and Melanesian strain. The crania already examined
leave no room for doubt on this point." Further on he says:
" The Melanesian characters are therefore more accentuated in
the North than amongst the natives of the South Island." The
more extended researches of Dr. P. Buck in the field of Maori
somatology will assuredly cast much light on this question of
a Polynesian-Melanesian admixture in New Zealand.

In Volume 14 of the Journal of the Polynesian Society is a
short paper by Mr. G. Graham containing particulars of a strange
people, probably castaways, who settled on the east coast at
some unknown period in the past. These folk, called " Ngutu-au "
by the Maori, arrived at Whare-kahika many generations ago
in a canoe of remarkable construction. They possessed peculi-
arities of speech and manners. They settled at Matakawa, where
they cultivated the kumara and remained for some time. Owing
to some trouble with the local tribe of Ngati-Porou, these folk
launched their canoe one night and set forth to return to their
distant home across the ocean. Three of them remained behind
for some reason, one of whom was named Mou-te-rangi. From
another source we have a tradition that a man of that name
left that district long ago in order to cross the ocean to Hawaiki
— that is, to the isles of Polynesia.

The natives of the Bay of Plenty district have preserved a
tradition of a vessel having reached Whakatane many genera-
tions ago the crew of which was composed of a very-dark-
skinned people. These immigrants, probably castaways from a
drift voyage, are said to have settled at Omeheu, on the Rangi-
taiki River.

In the following old Maori song we note allusions to the
voyages of olden days from Tahiti to Aotea-roa, or New Zea-
land. It calls upon the addressed one to ascend the peaks of
Hikurangi and Aorangi, which are names of two peaks at
Tahiti — " names given by your ancestors." It proceeds : " Turn
and face Para-weranui and Tahu-makaka-nui [personified forms
of south and west — i.e., face the south-west], the way by which
your ancestors were brought hither by ocean monsters, when
Harua-tai broke out the sea path and the ocean surges were
charmed, while the path of Kahukura marked the way to land,
and the fair land was concealed by the Mist Maid. Then was
the course held by aid of the Moon Maidens, as firmly they
resolved to win the great land so fitly named Aotea-roa, and
so achievement brought relief and satisfaction.

52 DOMINION MUSEUM MONOGRAPH NO. 5.

Haramai, e tama

E piki ki runga o Hikurangi, o Aorangi

He ingoa tapaia na o kau.

E huri to aroaro ki Para-weranui, ki Tahu-makaka-nui.

Ko te ara tena i whakaterea mai ai o tipuna

E te kauika Tangaroa, te urunga tapu o Paikea.

Ka takoto te ara moana ko Haruatai

Ka tupea ki muri a tai whakahuka

Ka takoto te ara o Kahukura ki uta,

Ka tupatia ki a Hine-naakohu-rangi

Ka takiritia te takapau whakahaere

Ka takoto i runga i a Hine-korito, i a Hine-kotea, i a Hine-makehu

Ka whakapau te ngakau ki te tuawhenua

Ka rawe i te ingoa ko Aotea-roa

Ka tangi te mapu waiora i konei, e tama . . e."

Herein we see allusions to old and firm beliefs of the Maori —
namely, that the voyagers of yore were assisted by the gods,
by ocean monsters, and by powers of magic import in all their
wanderings on far-spread seas. Nothing' could shake this belief,
and ever the Maori held that, so long as nothing was done to
alienate the gods, then a vessel placed under their care could not
possibly come to harm. This conviction had a very important
effect on the demeanour of our Polynesian deep-sea voyager,
for it endowed him with the confidence that was so necessary
a quality in such undertakings. Priestly experts placed a vessel
under tapu and so under the care of the gods. They were also
ready to meet any crisis that arose during a voyage with charm,
or rite, or magic spell. But can any one who knows the Maori
imagine him going down on his knees to whine to man-made
saints in times of danger or uncertainty ? The troubles that
harassed Columbus when his men feared to fall over the edge
of the world would not affect the Polynesian voyager.

Harua-tai was the name of an ocean monster that is said to
have assisted in guiding the " Takitumu " vessel from Tahiti
to New Zealand. Kahukura (personified form of the rainbow)
was another such guide : his duties were to show himself ahead
of the vessel in daytime, and the prow of " Takitumu " was
held on his gleaming form. As night approached he retired,
cind his duties were taken over by the Moon Maidens, the fair-
haired progeny of Tangaroa. Such quaint beliefs as these are
ever observed in native accounts of ocean voyaging. Even so,
in Maori belief, the vessels of their forbears were protected by
the gods, escorted and upborne by ocean monsters, guided by
natural phenomena, and so rode safely down seven hundred
leagues of rolling sea roads to Aotea-roa.

Apparently the above song was composed in New Zealand,
possibly on the east coast, where stand the two great hills of
Hikurangi and Aorangi, named in memory of the former home.
To mention the south-west as the line of voyaging is peculiar,
though it would be correct if the speaker were at Tahiti, where
the above mountain names are also localized.

The Science of Navigation.
There appear to have been three main phases in the evolution
of the art of navigation. In the first of these, voyages consisted
of coastwise expeditions, in which the coast-Hne was the guide,

POLYNESIAN VOYAGERS.

53

and which mariners were careful not to lose sight of. The
second stage was that in which seamen conversant with land-
contours crossed extensive gulfs from point to point, as early
voyagers, having noted the regularity of certain winds, at last
ventured on the voyage from the Red Sea eastward to the shores
of India. The third stage was that in which the voyager cut
himself free from land guides and boldly sailed out across great
oceans. Possibly the Phoenicians were the first seafarers to
attempt this mode of navigation, and some writeis have main-
tained that those daring sea-rovers probably employed a rude
form of magnetic compass. The Chinese are said to have been
acquainted with the properties of the loadstone many centuries
before the Christian era, but did not possess a sea-compass until
about 300 A.D. T. C. Johnston, in his work " Did the Phoenicians
discover America," endeavours to show that those people made
trading voyages across the Pacific to America for about three
hundred years from 1000 B.C. The evidence brought forward
is not very convincing, and the endeavour to make Polynesian
island names agree with those of the eastern Mediterranean is
very weak. He makes Samoa and Tahiti wayside stations of
these voyagers, but omits Easter Island and its strange relics
of the past.

Undoubtedly the Phoenicians were bold and skilful navigators,
as shown by the range of their sea traffic to Britain and the
Baltic, to India and even farther east, and on African coasts.
If they possessed the compass such voyages were noteworthy
but not marvellous. In the case of the Polynesians, however,
we know that they did not possess the sea-compass ; that they
ranged over vast oceanic areas unassisted by scientific devices,
guided only by the heavenly bodies, by the winds and wind-
driven waves. The assertion made by Johnston, that " the
Phoenicians possessed some instrument that enabled them to
steer a definite course through the trackless deep, irrespective
of obstacles interposed by sea, coast-line, or sky, seems to be
incontrovertible," cannot apply to the Polynesian.

In a paper on " Night Marching by Stars," by E. A. Reeves,
read before the Royal Geographical Society, 13th April, 1916,
occurs the following passage : " Long before the magnetic com-
pass was known, at any rate in Europe, men found their way
across unexplored oceans and trackless deserts by the sun by
day and the stars by night ; and the same guides are used by
nomad tribes at the present time. So long ago as the seventh
century B.C. Thales, the Greek philosopher, had taught the Ionian
sailors to use the stars and steer by the Little Bear, Hke the
Phoenicians." The mariners compass was introduced into Europe
about 1400 A.D.

Such, then, are the records of the Polynesian voyagers, of the
hardy and adventurous men who, lacking compass and metals,
hewed out vessels from tree-trunks with stone tools, and cross-
hatched the vast Pacific with the wake of their lean canoes.
Such were the men who trod the ara moana, or sea roads, in
times long passed away — the men who relied on their gods to bear
them safely across great ocean spaces. Forsaking the shelter

54 DOMINION MUSEUM MONOGRAPH NO. 5.

of Tuanuku, the old Earth Mother, they invaded the ocean of
Kiwa and traversed the vast realm of Hine-moana in search of
new lands. They left earth-bound peoples behind them, and
followed gleaming stars to the lure of the unknown. They saw
many coast-lines sink into the dark seas behind them ; they
entered the great free spaces of Marae-atea and Tahora-nui-
atea, the plaza of the Wind Children, the playground of the
offspring of Hine-moana, the Ocean Maid.

The time has now come when we must take leave of the
Polynesian voyager, for we have tarried with him full long in
his daring but erratic wanderings athwart lone seas. We have
voyaged with him in " frail canoes " many thousands of miles,
and felt the rushing lift of his pirogue before the trade-winds ;
we have sauntered over placid lagoons in diminutive outriggers,
and watched the foaming water walls on either side of the
cumbrous double canoe. We have seen him break through the
hanging sky and lay down the water trails we still follow.
And though, century after century, Hine-moana claimed her
ceaseless toll of many lives, yet ever the Vikings of the Sunlit
Sea pushed boldly out into the realm of Kiwa and sailed bravely
down to distant palm -lined islets — or the spirit -world. The call
of the summer isles of Eden comes yet to the wayworn wanderer
in sterner climes, the spray of the lilting prati gleams brightly
in the sunhght of many memories.

But where our old-time voyager drove his canoe along the
endless leagues of the Mar del Sur, the huge cargo-steamer now
rushes down the trade routes ; where he by night crept on across
the darkling seas with his prow held to a gleaming star, the colossal
liner, ablaze with light, now throws the leaping leagues astern.

Even so the gallant old Polynesian voyager fades away into
history,- and his place shall know him never again. Nought
remains save traditions of his prowess and the hard fruit of his
toil that he left to us — the w^ays of many waters, the splendid
water roads. For as Brady, the sea singer, has writ, —

Though Time shall write his traces

Upon the ways of men,
The ways of open waters

Are even now as then.

For, circled by the sunrise,

And spread beyond his set,
The breezy roads and bonny

Are rolling bravely yet !
Beneath the grand expanses

Of guiding, starlit sky,
The tracks the rovers travelled

Still wide, unbounded lie.
And till old Gabriel's trumpet

Shall echo overhead,
And from their place of biding

(x)me up the wakened dead —
Till lost ships all deliver

Their long-forgotten loads,
Still will they shine and sparkle,

The splendid water roads !

By Authority : W. A. G. Skinner, Government Printer, Wellington. — 1923.

[2,000/7/23 — 9170

DOMINION MUSEUM MONOGRAPH No. 6.

THE MAORI SCHOOL OF LEARNING

Its Objects, Methods, and Ceremonial.

BY

ELSDON BEST.

"Hei pHpuri i te aho o te wananga
Hei kawe i te kura huna a Rua."

Published by the Dominion Museum, Wellington, New Zealand, under the
Authority of the Hon. the Minister of Internal Affairs.

Price Is.

WELLINGTON.

BY AUTHORITY : W. A. G. SKINNER, GOVERNMENT PRINTER.
1923-

V

THE WHARE WANANGA, OR MAORI
SCHOOL OF LEARNING:

Its Objects, Methods, and Ceremonial.

COM TENTS.

Asiatic-Polynesian parallels. Polynesian voyagers. Spiritual concepts.
Maori genius • for personification. Two versions of Maori myths.
Memorizing - powers of the Maori. Status of the whare wananga.
Tapu of high-class lore. Verbal transmission. Objects of the School
of Learning. The original whare wananga. Whare kura at Irihia.
Xai-whetuki, the House of Death, v Famous schools. The whare
takiura. The are vananga of Rarotonga. The wananga. The three
baskets of knowledge. The whatu kura. Stones endowed with mana.
Session of the whare wananga. Its curriculum. The ahurewa. Tohunga,
or priestly experts. Ceremonial stone seats. Opening of the school.
Method of teaching. Singular use ■ of small stones. A stone certi-
ficate o^ proficiency. Talismanic stones. Rite to remove tapu. The
whare maire. Last sessions of whare wananga. The Ra-wheoro.
Inferior modes of teaching. The whare purakau. Higher forms of
knowledge prized. One soul of all things. Reminiscences of an old
collector. The passing of the whare wananga.

MANY years' stud}^ of Maori lore has led me to select the
following subjects as presenting highly interesting illus-
trations and evidence of the meiitality, history, insti-
tutions, and achievements of the race : (i) Asiatic-Polynesian
parallels ; (2) Polynesian deep-sea voyages ; (3) mental and
spiritual concepts ; (4) genius for personification ; (5) the whare
wananga.

The subject of Asiatic-Polynesian parallels — that is to say, of
usages, customs, mj^ths, rites, beliefs, and conceptions common
to the peoples of these two regions — is one of much interest, and
a revelation to the student. To note that the Maori at our door
has for long centuries taught quaint old-time myths of Baby-
lonia— the story of Eve and the serpent, the fashioning of the
first human being from earth, the name of the Supreme Being
in southern Asia of olden times — is to marvel at parallel workings
of the human mind, or at the wondrous powers of deep-sea
voyagers in the far-off centuries that lie behind.

4 DOMINION MUSEUM MONOGRAPH NO. 6.

The story of Polynesian navigators, of ancient and modem
times, is the wonder-story of the great Pacific. All ignorant of
the use of metals, of the mariners' compass, of the true art
of shipbuilding, the Polynesian pathfinder was the most daring
of neolithic navigators and explorers in the' history of mankind.
Manning his rude vessels of dug-out type, fitted with top-strakes
secured carvel-wise, he rode out on the rolling waterways of Hine-
moana, the Ocean Maid, to explore the vast unknown area of the
great Pacific. Firmly believing in the protective powers of his
gods, laying his course by the heavenly bodies and the regular
roll of ocean waves before the trade-winds, he opened up the
ara moana, or sea roads, of the Great Ocean of Kiwa, and tied a
thousand isles together with the wake of his lean prait. From
Hawaii to New Zealand, from lone Easter Island to New Cale-
donia, his palm-leaf sails flecked many seas, his, questing prow
marked the strand of many far-spread isles.

Again, what more interesting subject than the spiritual and
mental concepts of the Maori, the former based on immaterial
functions and qualities, the latter on material organs of the human
body ! How remarkable are their conceptions of the spiritual
potentiae of man, their definition of the physical life-principle,
the innate, sacred, and talismanic mauri ora ! What neolithic
folk has evolved so remarkable a concept of the Supreme Being,
and what people have so well preserved the purity -of such
concept ? How they did so, and so proved themselves more
coriservative than those x\siatics who degraded Jehovah to the
level of a tribal war-god, the wkare wananga shall tell us. As
also of the awe of the wairud, the refined essence of the human
soul ; of the Dawn Maid protecting the soul of man in the spirit-
world ; of the golden spirit path laid down by Tane-te-w^aiora
athwart the heaving breast of the Ocean Maid.

Yet another theme of interest is represented by the extra-
ordinary genius displayed by the Maori folk for personification.
Dr. Shortland remarked on the lack of the power of abstraction
in the Maori — whereas he possesses that power to a very
remarkable extent. The superior gods of the Maori are personi-
fied forms of natural phenomena ; his mythology and religion
teem with such personifications, and with mythopoetic allegories ;
no people known to us have excelled the Polynesians in evolving
such quaint concepts. Observe the charming myth of Tane and
the Dawn Maid ; the story of the Mist Maid and Uenuku (the
Rainbow) ; the concepts of the Wind Children, the Cloud
Children, and the Children of Light. Peruse the myth of the
grey old Earth Mother calling to her stricken offspring to return
to her and find rest : she who refused to remember their
rebellion in the days when the world was young ; who said, " I
brought them forth to the World of Light, in death shall they
find rest with me. Though they have erred and rebelled against
me, yet are they still my children. Mine be the care of the
dead." And the Maori will tell you that this sa^dng of the
primal Mother was the first evidence of the mother-love that
outlives all races and all creeds, as exemplified in a terse aphorism

THE MAORI SCHOOL OF LEARNING. 5

of yore, " He aroha whaereere, he potiki piripoho " ("A mother's
love, a breast-clinging child ").

Scan these and many other such myths, and say where the
faculty of abstraction and the mythopoetic mind are more in
evidence. Is it in the classic mythology of Greece, or among
the beer-soaked gods of Teutonic savages, or the many-headed
monstrosities of the Orient, or in Celtic folk-lore ?

Ere entering the School of Learning we will emphasize a few
salient points that should be kept in view. In the first place,
we must recognize the fact that there are often two different
versions of Maori myths — that is to say, of the higher-class myths,
as distinct from ordinary folk-lore. There are, for example, two
widely differing versions of cosmogonic and anthropogenic myths
pertaining to the origin of the. universe and of man. In the
one case the universe was brought into being by means of the
direct agency of the. great demiurge, lo the Supreme Being.
In the other, ' the primal parents, Rangi and Papa, or Sky and
Earth, were the result of an evolutionary process, which was
explained in the form of a cosmogonic genealogy. Now, it was
always the superior version of a myth that was taught by the
higher School of Learning. That school was a remarkably con-
servative institution, and the high-class cult of lo was confined
jtpthe superior order of priestly experts and to superior families.
This fact explains how it was that the aforesaid cult of lo was
saved from deterioration. Inferior or puerile versions of myths
were acquired by the ordinary people ; superior versions were
retained by the few.

A word as to the powers of memory possessed by the Maori,
upon which hinged the success of the School of Learning.
Highly developed were the memorizing powers of these folk.
Ignorant of any form of script, cut off from all knowledge of
superior civilizations, the Maori depended entirely on memory,
on oral tradition, on verbal teaching, in preserving all prized lore
and in passing it on to his descendants. The School of Learning
was the result of the strong desire to conserve such matter in
its original purity. Let me give*tw6 examples of Maori memo-
rizing-powers. During the winter of 1896 I obtained from an
old native of the Ruatahuna district the words of no less than
406 songs, together with much information of an explanatory
nature pertaining to them. All these songs were given from
memory — not one was in written form. Again, when Tamarau
Waiari appeared before the Land Commission at Ruatoki in
order to explain the claim of his clan to certain lands, he traced
the descent of his people 'from an ancestor who flourished
thirty-four generations ago. The result was a long table of
innumerable branch lines, of a multitude of affinitive ramifica-
' tions. This marvellous recital occupied the attention of the
Commission for three days. The old man gave much evidence
as .to occupation, extra-tribal marriages, &c., and the genealogical
table contained well over fourteen hundred names of persons.

It is now high time that we entered our School of Learning
and so became acquainted with its objects, methods, and ritual.

6 DOMINION MUSEUM MONOGRAPH NO. 6.

The tapii School of Learning instituted and maintained in
various parts of Polynesia attained a very remarkable status in
New Zealand. Moreover, a study of its activities and objects
serves to impress us with a conviction that the barbaric Maori
had acquired a reverence for what he deemed to be high-class
learning, and looked upon the teachers and conservers thereof as»
highly important members of the tribal commune. A somewhat
parallel case may be cited in the attitude of our own forefathers
toward the Asiatic myths of what we may call the manufacture
of man — ^the Garden of Eden, Eve and the serpent, the Deluge,
&c., and toward the teachers of those myths.

Inasmuch as in Maori belief all esoteric knowledge was
connected with the gods, it follows as a natural sequence that
such occult knowledge, with its human repositories, also partook
of, or were imbued with, the condition of tapu. In no depart-
ment or phase of native life was that awe-inspiring institution
or quality more in evidence than in the conduct of the School
of Learning, in which were conserved the teachings of gods and
men. The. more intensely sacred subjects included all matters
pertaining to the Supreme Being, to the higher phases of religious
belief and practices, and the superior version of cosmogonic myths.
A people such as -ourselves, who make our Bible as common as
the daily newspaper, simply cannot conceive the veneration the
Maori felt for such knowledge as the above — that is to say, the
inner teachings, the superior versions, such as were taught in the
School of Learning.

At the same time, what may^ be termed inferior forms oj
knowledge were also preserved by the same institution, such
as historical traditions. For instance, when Polynesian voyagers
visited other lands than their own, more especially when any
remarkable voyage took place, a record of such occurrences
wis preserved by the keepers of the unwritten archives. More-
over, it is a noticeable fact that the accounts of such matters
so preserved are much more faithful, much less encrusted with
myth, than popular versions preserved by the people.

We are all aware that ihe Maori possessed no graphic
system, no form of script by means of which accumulations of
knowledge might be recorded and so handed on to succeeding
generations. It was this fact that rendered the School of
Learning such a useful and important institution, inasmuch as
it conserved all oral tradition, all prized lore, and transmitted
the same, unaltered, to posterity. Bearing in mind the ex-
ceedingly tupu nature of high-class knowledge, the revered forms
of such, it is just possible that had the Maori evolved or borrowed
any system of writing he would have refrained from committing
such lore to that medium. We know that this was actually
the case in India, where, for long centuries after the acquirement '
of a written tongue, knowledge of the holy Vedas was acquired
orally and transmitted verbally by the priests. It may,
however, be justly remarked that I am here entering the realms
of conjectured. We do nevertheless know this : that those
teachings of the Orient were deemed too sacred to be recorded
by means of any form of script.

THE MAORI SCHOOL OF LEARNING. 7

The object of the School of Learning was to preserve all
desirable knowledge pertaining to the subjects already mentioned,
and other traditional lore, and to hand it down the centuries
free of any alteration, omission, interpolation, or deterioration.
The ideal was a highly-pitched one ; it called for ceaseless care
and vigilance on the part of the keepers of the unwritten racial
and tribal lore. Any form of change, any departure from old
teachings, was strongly disapproved of, and any questioning
of ancient teachings was held to be a grievous affront to Tane,
the origin and patron of all high-class knowledge. In this
particular connection it is Tane who is mentioned, and not Rua,
who is the personified form of Igaowledge, its diffusion and
acquirement. This being occupies a lower plane than does
Tane — he who sought the true source of knowledge in the
uppermost l^eaven. '

The original whare wananga, and assuredly the most im-
portant of all, was that known as Rangiatea, which pertained
to the Toi o nga Rangi, the uppermost of the twelve bespaced
heavens. This repository of sacred lore was that of lo, the
Supreme Being — lo-te-wananga, the ultimate source of all know-
ledge and of all beings, condition, and things of the universe.
Rangiatea was a special care of the whatukura and mareikura,
the male and female denizens of that celestial realm, who were
the attendants of lo. In connection with this tapu repository,
apparently, was a marvellous magic stone, by looking at or into
which lo was enabled to see whatever conditions prevailed in
all parts of the universe. The name of Rangiatea is one well
known to the Maori. It was assigned to the Maori church at
Otaki, and was the original name of the isle of eastern Polynesia
now known as Ra'iatea.

We now come to the second whare wananga— the first that
was known in this world. We are told that the form or
semblance of this edifice was obtained from Rangi-tamaku, the
second of the twelve heavens, counting upwards. This know-
ledge was obtained by Tane, Paia, and Rongo-marae-roa, three
members of the offspring of the primal parents, Rangi and
Papa. This first repository of knowledge on earth was known
as Whare-kura, a name that was often applied to Schools of
Learning in later ages. The word kura was employed to denote
anything highty prized, and so the name might be rendered as
" treasure house." This original home of learning of this world
was situated at Te Hono-i-wairua, at Hawaiki-nui, a peculiarly
sacred place in the far-distant land of Irihia, the homeland of
the Polynesian race. It is at that revered place that the souls
of the dead are subjected to a purificatory rite ere they pass on
to one of the two spirit-worlds. The name of Tapu-te-ranga
seems to be also applied to the same place, and, curiously
enough, this is the old native name of Watchman Isle at
Napier, as also of the islet at Island Bay, Wellington.

It was Rua-te-pupuke (a personification of knowledge) who
brought Whare-kura into being, and one Nuku-te-aio was its prin-
cipal expert, while Tane, Tupai, and others were the poutiriao,
or guardians, of this house of learning. In it was conserved all

8 DOMINION MUSEUM MONOGRAPH NO. 6.

sacred lore pertaining to lo, to the twelve heavens, and to the
twenty-four companies of supernatural male and female denizens
of those heavens— hence the excessive sacredness of Whare-kura ;
while within it were performed the sacred rites pertaining to
the cult of lo. It is explained that the place is situated on.
the summit of a .mountain, the ascent of which occupied two
days. This mountain is known as Irirangi, and apparently
other names were also applied to it. It is sometimes alluded
to as Irihia, the name of the land in which it is situated ; and
also, apparently, as the Tihi o Manono and Maungaharo. Yet
other myths contain the name of Tihi o Manono as that of a
place in Rangi-naonao-ariki^ the tenth of the twelve heavens.
This Mount Irirangi is the abode of the Rua brethren, ^ numerous
band, w^ho are the personified forms of knowledge, its acquire-
ment and diffusion. There also,' on the sac'red summit of that
sacred mountain, the bodies of the- offspring of the Earth
Mother and Sky Father are said to be lying. On that peak
were chanted and performed all invocations and rites pertaining
to lo, the Supreme Being, the whatukura and mareikura of the
uppermost heaven, and all the supernatural denizens of the other
eleven heavens. All the specially important and tapu hakari
or ceremonial gatherings, rites, and feasts were held on the
summit of that holy mountain. The spirit-house Hawaiki-nui,
also known as Hawaiki-rangi, Hawaiki-whakaeroero, and Whare-
kura (the House of the Four-way Path), is situated on that
summit, and in it were preserved the two sacred stones known
as the Whatukura a Tane and the Whatukura a Tangaroa.

Another famed repository of knowledge was the " house "
known as Tai-whetuki, situated at Te Pakaroa. Thi^ place
belonged to Whiro, the opponent of Tane. Whiro is the dread
being who represents evil, darkness, and death, also all pernicious
activities such as black magic; while his emissaries, the Maiki.
brethren, are the personified forms of disease. In Tai-whetuki
is conserved the knowledge of all evil forces by means of which
food-supplies, birds, fish, mortal man, and supernjormal beings
are destroyed. It was the origin of the noxious whare maire,
or school of black magic, of this world. It is the place where
man is lost, struck down by Maiki'-nui ; it is the House of Death.

The following is a hst of names of some of the more famous
of old-time whare wananga, as preserved by the Kahungunu
folk of the eastern coast -line of the North Island : —

Wharau-rangi. Situated in the land of Irihia. Timu-wha-
kairihia was a leading expert of this school.

Taketake o te whenua. Situated at Tawhiti-roa, the first
land in which the ancestors of the Maori settled after
leaving Irihia.

Te Kohurau. Situated at Hawaiki. Wehi-nui-o-mamao and
Whare-patari were experts of this place.

Te Rangi-aio. Situated at Hawaiki. Kahutia-te-rangi was
an expert of this house.

Te Kohurau II. This was the school {i.e., the curriculum)
that was brought to New Zealand. Ruawharo and Te
Rongo-patahi were its experts at that time.

THE MAORI SCHOOL OF LEARNING. 9

Rangi-te-auria. Situated at Maunga-wharau, in New Zealand.

Kaewa was an expert of this school. The whare maire

of that district was named Paewhenua.
Whariki - awatea. Situated at Heretaunga. Tu - te - ma -

hurangi was an expert of this house.
Te Ra-wheoro. Situated at Uawa. In days of yore Hi-

ngangaroa was an expert here. The whare maire was

named Te Wharau. Ira was, in his time, an expert of

this school.
Tapere nui a Whatonga. Situated near East Cape.
Te Poho o Hine-pae. Situated at Wai-rarapa. Marokainga-

kore and Te Moko-tahou were two of its experts.
Wfe also hear of two 'other schools on the east coast named
Te Tuahu and Whare-korero.

Tradition tells us that the ancestors of the Maori migrated
from Tawhiti-roa and sailed across wide seas until they came
to Ahu, to Maui, and to Hawaiki-a-Ruamatua, and then to
Aotea-roa, or New Zealand. The Hawaiki mentioned is the
Isle of Tahiti, and from that cerx^tre the people spread and
occupied Rangiatea, Rarotonga, Te Pakaroa, and other isles,
including Aotea-roa. Other recitals seems to show that Te
Pakaroa was a place-name at one of the Society Isles. The
Maunga-wharau School of Learning is said to have been the
first instituted here by the Takitumu immigrants, after which
Te Anawhakairo was instituted, in the South Island.

The Takitumu clans apply the name of whare maire only to
schools in which magic arts and such matters were taught. It
is sometimes alluded to as a whare porukiiruku, a name which
others use to denote a solitary teaching, as when a man teaches
his son or grandson the tribal lore. Some tribes, as those of
the Matatua district, apply the name whare maire .to schools in
which tribal history and superior myths were taught. Among
the Tuhoe folk the whare takiura was a superior School of Learning,
and it was from a former scholar of Kahuponia, such a school
at Maunga-pohatu, that I gained rpy first knowledge of the tapu
lore pertaining to lo. In that and some other districts teaching
was conducted at night-time. Prior to a youth commencing
to learn tapu knowledge he was conducted to a sacred stream
or pool, known as the wai whakaika, where many ceremonies
were performed. A peculiar act in these proceedings was the
ceremonial cutting of the hair of the scholars. This was per-
formed by a priestly expert, who used a sharp-edged flake of
obsidian for the purpose, while another such expert, taking his
stand in the water so as to be spiritually insulated, intoned the
kawa ora ritual termed Tiki. This singular practice 'of per-
forming rites in water entered into many religious functions of
former times. This preparatory performance took place in
the evening, and people were warned to remain within their
houses while it was in progress. This was a precautionary
measure ; the intensely tapu religious formulae recited might
seriously affect, or even destroy, the wainia (souls, spirits) of any
persons moving abroad. The teaching ceased in the morning

10 DOMINION MUSEUM MONOGRAPH NO. 6.

when the tapii was hfted from the scholars, in order" that they
might be free to return to their homes.

In the whare maire of the Tuhoe folk were taught tribah
history, racial history, myths, &c. Te Kawa a Maui was one
of these "houses ; it was ^ situated near Hana-mahihi, on the
Whakatane River.

It were well to explain here that when a Maori speaks of
these Schools of Learning he does not necessarily mean that a
special house was erected and used as a school, and for that
purpose only. This seems to have been the case at Maunga-
wharau, and possibly at a few other places. In most cases,
however, the expression " house " {whare) was merely a figurative
one — -or, rather, the term denoted a course of teaching practised
at -a certain place, a curriculum. Any house used for the purpose
of teaching would, however, be tapu for the time, and no one
would be allowed to enter it save those taking part in the
proceedings.

The statements met with concerning the Schools of Learning
in the first column of The Ancient History of the Maori should
be viewed with caution. Separate houses were never set aside
for the teaching of different subjects, as astronomy, agriculture,
&c. The remarks about the numbers of such houses at page 13
of the original should really be applied to the larger sleeping-huts,
not to places of teaching. The information was obtained from
the Ngai-Tahu people of the South Island. It may have been a
local custom there to admit young children to the teachings,
and to partake of meals in the same place, but, if so, there was
certainly little' tapu pertaining to the place or proceedings : it
must have been ^ a whare porukuruku. Such haphazard and
lightsome conduct found no place in North Island schools.
Another statement to the effect that a human sacrifice marked
the opening of a school could only apply, in the North Island,
to the place in which black magic was taught. The Ngai-Tahu
scholars are said to have been sprinkled with water by a priest,
as they stood in the waters of a stream, ere they entered the
school. Also, the priest poured a little water into the left ears
of the pupils : this was to " open their ears." Another peculiar
act performed was the eating by the scholars of a piece of fern-
root (rhizome of Pteris) that had been passed under the thigh
of an elderly woman who was attached to the house for ceremonial
purposes.

The Rev. T. G. Hammond tells us that, in tl^ Taranaki
District, the whare kura was a house in which tribal lore was
taught under tapu conditions ; while the whare wananga was a
kindred institution for mora advanced or higher teachings than
those of the whare kura, and it was the more exclusive of the two.
Some interesting notes concerning the are vananga of Rarotonga
may be consulted in Volume 12 of the Journal of the Polynesian
Society, at page 219. There is a brief account on record of
some disintegrating dissension that occurred centuries ago in
the whare kura at Hawaiki (probably Tahiti) and which led to
a dispersal of people, for which see Mr. White's Lectures,
page 202, and the Maori History of the Taranaki Coast, page 143

I

THE MAORI SCHOOL OF LEARNING. II

I have been informed that a School of Learning was formerly
an institution in the Marquesas Group. ■ It would appear, how-
ever, that the Maori school of New Zealand is the only one
concerning which detailed information has been collected.

The term wananga is applied to teachings that are held to
be tapu — occult lore, esoteric knowledge ; 'and whare wananga
means the wananga house, or house of knowledge. This world
was originally barren of superior forms of knowledge, hence Tane
ascended to the Toi o nga Rangi ■ (the uppermost of the twelve
heavens) in order to obtain from lo, the Supreme Being, the
three famous kete o te wananga, or baskets of knowledge.
These three divisions of learning are -the following : — ■

(i.) The kete aroma: This represents all knowledge pertain-
ing to good — all things humane, beneficent, desirable, peace,
peaceful arts, good will, welfare, human sympathy.

(2.) The kete tuatea : This is the basket or repository of evil
— the knowledge of all pernicious things ; of the art of war, of
black magic, of all evil arts, qualities, activities, as pertaining to
man,* to natural phenomena, to alj kingdoms of nature.

(3.) The kete tuauri : This is the basket of ritual — the
knowledge of all ritual acts and formulae ; of all tapu ceremonial
as connected with all things on earth and in the twelve heavens ;
hkewise the mana of all things performed or desired by man.

Such was the prized wananga, or occult lore, obtained by Tane
from Rangiatea, the whare wananga of the Supreme Being.
These three " baskets " were preserved within Whare-kura, the
first of such places in this world. At the same time Tane obtained /
the two sacred stones known collectively as the Whatukura a
Rangi, but separately as the Whatukura a Tane and the Whatu-
kura a Tangaroa. These stones are said to have been endowed
with supernatural powers, and to have possessed great mana
(inherent powers). They were utilized as empowering-agents to
impart force, prestige, power, sacredness, and efficiency to ritual
ceremonies and chants. Hence they were deposited at the
ahurewa (or ahumairangi) and the titahu — sacred spots at which
what may be termed religious ceremonies' were performed.

A very singular act was performed in order to obtain smaU
and efficient stones for use in the rites of the School of Learning.
Certain small stones were obtained and placed in contact with
one of the sacred stones, with the result that thc}^ became
impregnated with the tapu and mana (sacredness and inherent
powers) of the parent stone. These small, stones were employed •
in certain ceremonial in the School of Learning, as we shall sec
anon. This belief in the efficiency of contact is a ^peculiarity of
the mind of barbaric man, as also of so-called civilized folk,
as witness the evidence of alleged holy relics in Europe. It
illustrates a phase of mentality closely akin to that which places
faith in sympathetic magic.

As to the three kete, or baskets of knowledge, of the neolithic

Maori, these are paralleled by the three baskets of sacred lore of

the Hindu folk, an expression used to denote their sacred books.

The School of Learning of the Takitumu clans was opened

during the winter months only, commencing with the lunar

12 DOMINION MUSEUM MONOGRAPH NO. 6.

month of .Tikaka-muturangi, and closing in that of Tapere-wai —
that is, from April to September. These folk divided the matter
taught into three classes, and these three classes of knowledge
are spoken of as three different "houses" or "schools" of
learning. It was not, however, the case that different buildings
were erected, or used, for the teaching of these different subjects.
We hear of the arts of black magic being taught out-of-doors
in some cases, and that these were not taught in a superior school.
It is evident the School of Learning was an institution that
differed as to methods, &c., among different tribes. Most of
the information in this paper pertain? to the School of Learning
of the Takitumu tribes— say, the district extending from Wai-
rarapa to Turanga. Here we find that all lore taught in such
a school was divided into two primary classes, termed the
kauwae nmga (upper jaw) and the kanwae raro (lower jaw). The
former includes all learning pertaining to celestial matters, to
the Supreme Being and the supernatural denizens of the twelve
heavens, with all ritual pertaining thereto ; also superior myths,
cosmogonic and anthropogenic, &c. All this represents the true
esoteric lore. The kauwae raro pertains to this world — the ao
marama, the earth ; it includes racial lore and tribal lore, the
migration from the homeland, the stirring story of the settling
of the Manej^-isled Sea, including the discovery and settlement of
New Zealand, &c.

Our Takitumu folk classified all impartial knowledge under
three "houses," or heads, as follows: —

The whare wananga : This term denoted the superior School
of Learning and the superior curriculum, the esoteric lore of the
kauwae runga, the more important matter of the kete tiiauri and
kete aronui. All ceremonial concerning the enlightenment of
man, the preservation of his spiritual and intellectual welfare,
was a special charge of the priestly experts of this institution.
These experts did not concern themselves with the lower forms
of magic, and there was much of highly sacred ritual connected
with the teaching of these matters. The actual teaching, in the
form of recitals, or what may be termed lectures, commenced at
sunrise, and continued until the sun reached the zenith, when it
ceased. It could not be continued after ^Joon, inasmuch a:s the
sinking sun represents decay, dissolution, death. The rising or
ascending sun betokens growth, welfare, life, as also does the
kete aronui, or, as some term it, the kete uruuru matua. These
have nothing in common with decay. and death.

The whare kau po : This was the second-grade " house," or
series of lectjires ; and these lectures treated of racial lore, tribal
traditions, the wars of old, and other second-class matter.
This " house " was open from noon until sunset — that is to .say,
the lectures were delivered during those hours. Although spoken
of as a different " house," yet the teaching was conducted in the
same place as was that of superior lore.

The whare maire : In the district referred to above this
expression denoted third-class matter — the arts of black magic,
of the sorcerer, the dreaded makutu, including the fell power of
slaying man by means of affecting his wairiia, or spirit. The

THE MAORI SCHOOL OF LEARNING. I3

warlocks who imparted this pernicious form of knowledge were
styled tohunga ruanukti, and represented an order inferior to
the high-class .priestly experts. Such teachings were sometimes
conducted out-of-doors, and we are told that they were marked
b}^ very unpleasant features. The would-be magician was com-
pelled, ere the teaching began, to swallow some very repulsive
matter ; and this act seems to have been accepted as a proof
that he . was prepared to face any ordeal and go to any extreme
in order to attain his object.

The teaching of these dread arts by means of which both
animal and vegetable life may be destroyed, land rendered infer-
tile, and even stones riven asunder is said to have commenced
after sunset and to have been conducted during the darkness.
Deeds of darkness are connected with Whiro, and under his
gloomy aegis the warlock sought his powers. Should a house
be erected or used for the purpose of impartin-g this form of
knowledge, then there was but one talismanic object connected
with it — a stone (called a whatu when used for this purpose)
that was buried at the base of the central support of the ridge-
pole, or at some other approved spot. The stone called mata
waiapu is said to have been used for this purpose by east -coast
natives : it is a form of chert found in the bed of the Waiapu
River.

Having been initiated into the mysteries of magic, the
scholar was compelled to show that he had attained the necessary
powers that would enable him to render his ceremonies and
spells effective — to show that he had mastered the art of destructive _
magic, that he possessed the psychic force to affect even inanimate
matter. By means of a potent spell, such as that entitled the
Tipi a Houmea, he had to shatter a stone, blast a living tree, or
kill a bird. If successful, he then tried his acquired powers in a
final and impressive ordeal, the slaying of a person. For this
final test a slave was sometimes brought forward as a victim;
but the Maori tells us that in some cases the sorcerer slew one of
his own relatives, or the expert who had instructed him, and this
was done by means of the vril-like power of magic, of which the
recited spell seems to have been the active medium. Such a
sacrifice as that of destroying a relative is said to have endowed
the new wizard with prestige and mana. After paying this price
the wizard had shown that he possessed the mana that empowers
destructive magic, and so he took ' his stand as a warlock of
acknowledged ability.

When a house was specially built to serve as a school of
high-class learning — that is, as a whare wananga — ceremonial acts
entered largely into the procedure, while the prohibitory rules
of tapn brooded over the site, the work, and the participants
therein. In some cases a stone of talismanic import was buried
at the base of the main or central post of the rear wall, one of
the three supports of the ridge-pole. In other cases two creatures,
a Hzard and a sparrow-hawk, were so buried. Possibly this
latter act may have been a survival of human sacrifice, with the
use of a substitute ; such a survival is noted in connection with
agriculture. These objects so buried seem to have been viewed

14 DOMINION MUSEUM MONOGRAPH NO. 6.

as material mauri, which are explained in No. 2 of this series of
monographs. Whatn and iho are other terms applied to these
objects : their function is a protective one, though the words
carry the sense of " core " and " kernel." As the head
functionary deposited these mediums in the earth at the base
of the post his assistants were engaged in intoning certain ritual
chants. A few hairs from the heads of. the officiating priestly
experts were then . cast into the hole, after which earth was
shovelled into it, and tamped.

Such a house would not be of a large size, for the scholars
would not be niimerous. The first person to enter the house
after its completion would be the principal ' expert connected
■\\dth the prized wananga. The term whatn was also applied to
this wise man. One of his first acts was to deposit at the base
of the rearmost post supporting the ridge-pole a number of small
stones. This spot, in such a tapu House of Learning, was
known as the ahurewa, which is one of 4:he forms of tiiahu (syn.
a^M)— special places at which sacred ceremonies were performed.
The Maori never erected any form of structure to serve as an
altar; no worked stone ever marked such a place — nothing more
than a rough unworked stone, or stones, set up with their bases
in the earth. Neither did he erect any form of temple ; and
the whare wananga was the only building, so far as I am aware,
in which a form of ahu was instituted, and in which important
religious rites were performed. All other such places were
situated outside : the Maori ever preferred to conduct his
ceremonies in the open.

Now, the ahurewa is the most tapu place in such a house, and
here its priestly expert, the tohunga ahurewa, performed his rites.
The small stones referred to above were employed for a singular
purpose. One was given to each pupil who attended a course
of lectures, and each scholar placed the little stone in his mouth,
and there retained it while listening to the recitals of the teachers,
or, as we may put it, the lectures of the School of Learning.
Some differences in methods, as in different districts, will be
noted anon.

Prior to youths and young men being permitted to enter for
the course of instruction, their powers of memorizing matter
from a single recital were tested. Certain korero purakiu (legend-
ary stories), such as the popular versions of the Maui myths, were
repeated to them. These tales the would-be scholars repeated
before the experts, and those who possessed the most retentive
memories were selected as scholars for the School of Learning
— that is, as repositories, conservers, and promulgators of the
unwritten archives of the community. These men were the
Polynesian substitute for written documents and printed books.

The ordinary term employed to denote a scholar is akonga ;
but other expressions were applied to pupils n the School of
Learning. Thus, a neophyte was called a pia ; one further
advanced was styled a taura ; wliile one who had acquired the
wananga was a tauira. The expressions pit, pu korero, pu
wananga, and putea rauroha were employed to describe a past
master, a repository of tribal lore. All learned persons were

THE MAORI SCHOOL OF LEARNING. 1 5

necessarily i o hunga, ' beca.use that term simply means "expert,
adept " ; but such a man would not necessarily practise the
calling of a priestly expert. An expert carpenter or tattooer
is a tohunga ; the term is not confined to priests or shamans, as
is commonly believed among Europeans.

When about to enter the tapu house of learning pupils were
compelled to discard their garments at spme distance from the
place, enter the same in a state of nudity, and don certain others
that were kept inside the house. When leaving the house at the
conclusion of the morning's lectures, a reverse procedure was gone
through. All this was on account of- the intense tapu of the
place, and of the subjects and procee(iings. For the saine
reason no woman was allowed to enter the building ; while its
marae, or environs, also represented a prohibited areat while the
school was open.

In spme cases a series of eleven unworked stones of con-
siderable size was procured, and these were partially embedded
in the earthen floor of the house to be used as seats. Eight of
them were situated near the base of the rearmost post of the ridge-
pole, four on either side of it. The other three were set up
farther forward in the house, near the fire-pit. The eight seats
were occupied by scholars, while the three stones near the fire-
pit were for the accommodation of the three teaching experts.
These seats may have been a mere local peculiarity ; the evi-
dence seems to show that they by no means represented a
common usage. The number of seats would apparently limit
the number of scholars to eight, but only a comparative few
would ever be taught the superior lore of a community, and the
School of Learning was not conducted every year. The use of
the seats may have been a rare ceremonial usage ; otherwise the
Maori was not given to the use of raised seats.

The conservative Maori was somewhat particular as to what
persons acquired his superior lore, hence it was imparted only
to members of families of some • standing in the community.
Youths of the lower-class families were not allowed to acquire
such learning. * The whire wananga was a conservative institu-
tion .\

When the scholars had entered the house one of the teachers
proceeded to intone an invocation to Ruatau, Rehua, and Paoa,
three supernatural beings who are denizens of celestial regions.
This chant was commenced just as the first rays of the morning
sun reached the house, which faced the east. Tane was the
bringer of all occult lore to mankind, and so he is the tutelary being
connected with knowledge and with the whare wananga. It was
also Tane who, in the form of the sun, gave the signal for the
opening of the School of Learning. This act of waiting for the
rising sun carries the mind back to Persian armies on the march
in days of long ago. When the first rays of the rising sun struck
the crystal globe, enclosing a golden image of the sun, fixed on the
king's paviHon, the daily march began. First went the chariot
with the altnr and the sacred fire, even as, among our Maori folk,
the emblem of the tribal war-god was carried by a priestly expert
in the \'an of a marching armed force, while the food-bearers

l6 DOMINION MUSEUM MONOGRAPH NO. 6.

brought up the rear. This usage is described in the old saying
" Ko te amorangi ki mna, ko te hapai o ki muri."

The expert, standing by the rearmost pillar at the rear wall
of the house, so awaited the rays of the rising sun ere commenc-
ing the recital of his ritual formulae. Mis second recital was the
long pure chant. This was an invocation to lo, the Supreme
Being, asking that the scholars might be enabled to acquire and
firmly retain the sacred teaching. The language of these formulae
is exceedingly archaic and abstruse, containing many otherwise
obsolete expressions, peculiar sacerdotal words and phrases. The
final part of the last-mentioned invocation is as follows : —

■ " Enter deeply, enter to the very source, into the very
foundatitns of all knowledge, 0 lo of the Hidden Face ! Gather
into the very base of the ears of thy neophytes, thy sons, the
desired knowledge. Let thy thoughts, thy knowledge, descend on
them to the very foundations of the mind, O lo the Wise ! O
lo of all holy knowledge ! 0 lo the Parentless ! "

During this recital the priest struck the main post near him
with his hand. This ritual brought the house, its inmates,
and the proceedings under intense tapti — so much so that, until
it was removed, the high gods of the Maori pantheon might be
said to have been present in the house. It was an invoking of
the principal deity to aid the scholars to grasp the teachings
with facility, to render them clear-minded,, and their memories
retentive.

When Te Matorohanga opened a School of Learning in the
Wairarapa for the last time, in 1865, he waited until the
scholars had entered the house, then took a mouthful of water,
ejected it into his left hand, then sprinkled it on the house. H^^
then intoned the formula referred to above, and at the conclusion
of the recital said : " Such is the end of the ntuc;L and we may.
congratulate ourselves on the fact that the repetition .was faultless,
no error being made." He then commenced ■ his series of narra-
tions of the lore of his tribe.' His remark was an allusion to the
behef that any error made in the recital of such a sacred recital
entirely destroyed its efficiency, nullified its powers beyond
recall. Moreover, such an occurrence would probably cause the
death of the reciter. The gods who live for ever are not to be
annoyed with impunity !

The schclars entering for the session were asked as to which
" baskets " of knowledge they desired to acquire — that is, which
class of matter they wished to learn. The lectures pertaining to
the different classes were delivered in a regular manner. The
first matter taught was that included in the term kauwae runga,
which means the contents of the aromd and tuauri " baskets " ;
and the former was the first one opened. When these lectures
were concluded, then the matters pertaining to the kauwae raro
(affairs of this world) were taught. A scholar might desire to
acquire the contents of but one of the famed baskets of know-
ledge.

When three experts took part in the teaching, two of them
would act as prompters [kaituruki) to the one speaking. The
scholars and teachers all fasted until the day's teaching was over :

THE MAORI SCHOOL OF LEARNING. 1 7

this was considered to be quite a necessary feature . of the
function.

When the course of lectures was concluded, then the examina-
tion of the pupils commenced. In one account we are told that
the scholar being examined in the superior lore of the aronui took
his seat on one of the three stones in Ijie centre of the house,
while those who were being examined in secondary matter occupied
the stone seats at the rear end of the house. Other accounts,
however, make no mention of any seats. It was at this juncture
that, in some schools, an expert obtained the small stones from
the rear end of the house, and placed one in the mouth of each
scholar. These stones had acquired mana (force, inherent powers)
by means of contact with the talismanic stone of the house, as
already explained.

The pupils were required to repeat such matter as had been
given in the course of the lecture they h^d attended. Those
who showed proficiency, who repeated the matter orally acquired
with correctness, now had the final ceremony performed over
them. At this time a singular act was performed by one of the
expert lecturers. He plucked a hair from the head of each pupil,
obtained a little dust from their bare feet, a modicum of their
saliva, and buried all in the earth near the rear post of the house.
The object of this procedure was to render the scholars invulner-
able to the shafts of black magic, and to enable them to retain
acquired knowledge, to prevent it being filched from them by
charlatans.

Certain formulae were recited over the scholars who had
oassed successfully through the test of examination, and, as usual,
such matter had to be repeated without break or pause, her^ce
two experts took part in the intoning of the ritual. The chief
expert would commence the recital, and continue it so long as
his breath held out. The moment that he stopped, possibly in
the middle of a sentence, or even of a word, then his assistant
took up the recital at the next syllable, and carried it on without
any^ perceptible break in continuity. Natives are expert at this
kapo process, as it is termed.

To each scholar who had acquired with credit the superior
lore of the kete aronui was given a stone, called whatu kairangi,
which may be viewed as a certificate of proficiency, a diploma
of the Stone Age. The recipient retained this for life. -The stone
placed in the mouth of a scholar was known as a whatu whangai.
Yet another, termed a whatu whakahoro, was a diminutive piece
of stone placed in a scholar's mouth during the performance of
a certain rite, and which he had to swallow, as the name implies.
Of this matter more anon.

The names of the various stones employed in these ceremonies,
and perhaps also the purpose for which they were used, seem
to have differed as in different districts, a fact that leads to
confusion. In 1876 Topia Turoa made some interesting remarks
concerning the stones used in the Whanganui district. He men-
tioned three such — the whatu puororangi, the whatu kai manawa,
and the whatu whakatara. Of the first-mentioned he remarked :
" This stone will enable you to retain your knowledge, lest it

l8 DOMINION MUSEUM MONOGRAPH NO. 6.

•

be appropriated by others, and it will also prevent you unwiselyx
disseminating such knowledge. At such times as you deem it
necessary you place it in your mouth, on the left side, and there
let it lie, but, ere^ you do so, repeat this charm . . . As to
the whatu kai manawa, place it in your vest-pocket ere you join
an assembly of strangers, a good plan is to secure it within the
lining of that garment. * Now, about the whatu whakatara : place
this beneath your pillow when you retire to rest, that it may
beneficially affect your mauri (life-principle). Now^ when about
to commence to learn the tapu lore of your ancestors, repeat the
following formula over the stone : —

Here is my mauri, thy mauri, O lo the Parent !

Here is my mauri, the mauri of Tupai.

Here is my mauri, the mauri of Tane.

Here is my' mauri, the mauri of Tu-matauenga.

Here is my mauri, the mauri of the tipua.

Here is my mauri, the mauri of "the gods. &c.

Having concluded your recital, place the stone in your mouth,
leave it there a space, then take it out and put it away. You
then swallow the saliva in your mouth, and commence your
learning."

The following are yet other names applied to such stones
employed in the School of Learning : Whatu kai apoapo ; whatu
. tahurewa ; whatu ariki ; whatu kai tangata.

Although these names differ to the point of confusion, yet
the point ever stressed is the ability of such mawa-possessing
stones to protect the life-principle of the scholars and to render,
their acquired knowledge permanent.

Years ago the writer was granted the privilege of examining
the collection of stones employed for some of the above purposes
at the old-time whare wananga at Maunga-wharau. They are
flattened, smooth-surfaced stones, evidently water-worn, some
circular, others of somewhat ovoid form, an4 about i in. in
width. One was of a jetty-black colour, while the others much
resembled pieces of,wa^r-worn carnelian I once saw, and which,
if memory serves me, had been procured at Cabbage Bay, Hauraki
Peninsula.

An interesting form of the final ceremony performed over a
scholar was conducted in the flowing waters of a stream, where,
in native belief, man is less liable to be affected by evil influences
than at any other place. This was assuredly a singular perform-
ance. A small piece of stone, the whatu whakahoro aforemen-
tioned, was placed upon the tongue of the scholar as he stood in
the flowing waters on the left side of the priestly expert. The
latter then placed his left hand on the head of the scholar, as
they both faced the rising sun that is the very lord and genius
of knowledge, the personified form of which brought knowledge
of occult lore into this world. With his right hand, the priest
pointed at the ascending sun as he intoned an invocation to the
Supreme Being, to Tane, to Ruatau, Rangi, and Pawa. Tane
is the personified form of the sun, Rangi the Sky Parent, while
Ruatau and Pawa are two important celestial beings. One of

THE MAORI SCHOOL OF LEARNING, I9

the principal objects of this function was to " bind " the
acquired learning of the scholar, to render it permanent. At
the recital of the words "0 lo the Parent ! O Ruatau|! O
Tane-te-waiora ! " the scholar swallowed the small stone. The
following is the invocation recited by the priest : —

Tenei to aro, tenei to pia ;

He aro matua, he pia nau, e Rangi !

He aro nou, e Ruatau !

He pia nau, e Tane te wananga a Ruatau . . . e !

Te wananga a Rangi . . . e.

Heuea te uruuru whenua,

Heuea te uruuru makinokino ;

Hurumanu ki tenei taura,

Huru marire ki tenei pia nau, e Pawa . . . e.

Rukutia, rukutia i te putake o nga korero, "*

Rukutia i te wananga kia heke i to ara ;

H^ ara te ihonga, he ara te whiroa.

He ara to ngakengakenga ki te pu.

Kia tamaua ki te hiringa i roto,

Kia tawhia ki te hiringa matua,

Kia whanake i te pu te hiringa tawhito ururangi,

Kia whanake i roto i te koronga te hiringa tipua,

Kia whanake i te iho to hiringa, e Ruatau . . . e !

Te hiringa i te mahara, te hiringa i te wananga nau, ,

E Tane te wananga a Rangi-tikitiki . . . e . . . i !

Puritia i te ioio nui, i te ioip o te pukenga,
I te ioio o te hiringa wananga tipua,
I te wananga ariki, i te wananga atua.
No runga i nga rangi tuhaha.
No te uruuru tahito, no te uruuru tipua.
No te uruuru matua ki a koe, e lo-matua . . . e !
^ E Ruatau ! e Tane te waiora , . . e . . . i !

Na, ka horomia te kowhatu i roto i te waha 0 te taura ra i tenei
tonu, na, ka mea ano te tohunga (at this precise juncture the stone
in the mouth of the scholar was swallowed, and the priest
proceeded) : — ,

Oi whiwhia, oi rawea, oi tamaua

Te ueue tipua, te ueue rangi, te ueue kaha,

Te ueue atua te take i roto.

E tipu to aro, e tipu o mahara,

E tipu, e rea ki te whaiao, ki te ao marama . . . e.

He pukenga tipua, he koronga atua

Whiroa i roto te pukenga 1

Whiwhia i roto te hiringa atua nou,

E Tane ki to aro . . . e . . . i !

This formula, addressed to the gods, was believed to have
the effect of stabilizing the acquired knowledge of the pupil.
The assistance of those gods was asked for to that end, and
they were asked to endow the scholar with intelligence, they
hold the power to render such acquirements permanent.

All tohunga ahurewa (priestly experts and . teachers of the
superior School of Learning) were extremely tapu persons,
especially so the whatu, or chi^f expert of the institution. Te

20 DOMINION MUSEUM MONOGRAPH NO. 6.

Matorohanga, of Wai-rarapa, who gave much of the information
contained in this paper, was one of the last teachers of that
district. He was long under the influence of such tapu, and,
indeed, never entirely abandoned it. For a long time he was
unable to take a meal without assistance, inasmuch as the
excessive tapu prevented him touching food with his hands, hence
his sister was ever in attendance upon him, and always placed
the food in his mouth. He would never enter a store, or any
European's house, so many polluting objects and usages being
encountered in such places. He was an enthusiastic star-gazer,
and would spend hours during fine, clear nights in closely
observing the movements and aspect of the heavenly bodies.
A man of remarkable and highly interesting mentality, though'
by no means persona grata with the missionaries. The story
of his death ^ one of the most interesting recitals ever' heard
by the writer.

The term ahorangi was sometimes employed to denote the
chief expert of a superior School of Learning, and so Tupai, of
Whare-kura, at far -distant Irihia, was known as Tupai te
Ahorangi. He is said to have been the first to perform the
extraordinary rite termed ngau paepae.

At the " breaking-up " of our School of Learning certain
ceremonies observed differed as in different districts. The
following account of such proceedings was obtained from a
member of the Kahungunu Tribe.

Ere the school dispersed it was deerned highly necessary to
remove the tapu of gods and proceedings from the scholars.
This ceremony was performed at the turtima (latrine) pertaining
to the school, where the scholars went through the motion of
biting the paepae, or horizontal beam, of the erection : hence
the name of ngau paepae, J3y which the ceremony was known.
This strange act was accompanied by the recital of a certain
formula by a priest, and the object of the procedure was a
protective one. At its conclusion the scholars immersed their
bodies in the waters of a stream. ■

The scholars then returned to the school and grouped them-
selves within the porch thereof, facing outwards. The head
teacher, standing on the marae, or clear space before the house,
then addressed the youths, congratulating them upon their
success, and their behaviour while under tuition. He also gave
them much advice as to their demeanour and actions in the
future. The possession of extremely tapu knowledge always
contained an element of danger in Maori belief.

Teachers and scholars then left the house in the form of a
procession, the former leading. On arriving at the outer bounds
of the plaza, or marae, the procession halted, all the members
thereof turning and facing the whare wananga. One of the teaching
experts now proceeded to generate fire by friction in the well-
known Polynesian manner. This was an ahi tapu (sacred fire),
and all such ceremonial fires had to be so generated. New,
unsullied fire was essential ; no brands from another fire might
•be utilized. As this act was being performed another of the
priestly experts busied himself in intoning a tapu chant appro-

THE MAORI SCHOOL OF LEARNING. 21

priate to the occasion. The prominent feature of this final
function was the performance by the principal expert of the
highly important, not to say marvellous, rite of oho rangi. This
act, which was nothing . less than causing thunder to resound,
was viewed as the culminating performance of the session, in-
asmuch as it not only proved the mana of the performer, but also
imparted the same necessary quality to the whole of the pro-
ceedings of the session. This implied power over the forces of
nature as possessed by high-class tohunga was a matter of
abiding faith in the Maori mind, and apparently still is in many
cases. In the above-mentioned district one of the two forms
of thunder known as puororangi and te rangi whakarara was
called upon in these necromantic rites. The former has a
rumbling sound, while the latter is marked by sharp detonations

The scholars then divested themselves of their sacerdotal
garments and proceeded to the place where their ordinary
clothing had been left. They resumed this, and were then free
to return to their homes, to mingle with the village community
and take part in the life thereof.

The final session of the School of Learning in the Wai-rarapa
district was marked by the employment of written language, the
students writing the matter down. This innovation was by no
means approved of by the dour old expert teachers, who looked
upon it with a good deal of contempt. From their point of view
it was unnecessary. The books in which the scholars wrote
down the matter of the lectures were alli\ded to as putea wh'akairo
(repositories of crabbed markings).

At the conclusion of the session the tapu had to be removed
from these manuscript books, and this was effected by means of
a ceremonial performance termed timu whakahoro. The expert
made a small hole, about 6 in. across, in the earthen floor of the
house in which the tribal lore had been recited. He then
heated some small stones in a fire outside the house, and con-
veyed these hot stones to the hole, wherein he deposited them.
He arranged some green herbage on the stones, placed some
diminutive potatoes on the green stuff, and then more such
herbage. Water was then sprinkled over all, so that it would
percolate (through to the 'hot stones, and so produce the necessary
steam. The pit was then carefully covered so as to prevent
the escape of steam. When he judged the potatoes to be
cooked, the ' expert demanded the manuscript books of the
students, and piled them at his right side. He then uncovered
the little steam-oven, and took the uppermost book, that of
Henare Matua, at the same time bidding its owner come
forward. He held the book in his right hand, and took one of
the small cooked potatoes in his left hand. He put the potato
into Henare's left hand, and the book into his right hand. He
served all the scholars in like manner, ar^d then told them to
whakaha their books. This word means " to breathe," but in
this ceremonial usage it denotes the placing of the mouth close
to an object, the act being accompanied by an intake of the
breath. By means of this act a person inherited or absorbed
the knowledge and mana of a dying man. In this case the

'• 22 DOMINION MUSEUM MONOGRAPH NO. 6.

' inhaler placed his mouth close to the head of the dying
person.

In the above case four inspirations were apparently made
by each scholar. As the first one was made the expert intoned
the words " He toi nui "■; at the second, " He toi roa " ; at the
third, " He toi whakaputa '" ; and at the fourth, " Nau, e lo o
Tikitiki 0 Rangi I " He then bade the students consume the
potatoes they held in their hands.

Then, with hands upraised in the manner adopted by
Brahmin priests, the old sage stood, gazing upward apparently
at the ridge-pole of the house, as he chanted the final formula
of the last session of the whare wananga of his ancestors : —

" Tenei o pia, tenei o taura

He iho nui, he iho roa, he iho taketake ki a koe, e lo . . . e !

Pokia he tamaua take, rokia he tamaua take

Ki enei pia, ki enei tama

He toi nui, he toi roa, he toi whakaputa nau, e lo matua . . . e !

Ki taiao, ki te ao marama ki a koe, e lo . . . e ! "

When intoning the above invocatory formula the old expert
assumed a peculiar attitude. He stood with his elbows to his
sides, but with forearms extended, and with the cupped hands held
palms uppermost. The repetition of the formula was thought
to be necessary in order to enable the scholars to retain the verbal
teachings. It had, however, been evolved long centuries Ijefore
for the "binding" of knowledge orally acquired, not for putea
whakairo, the crabbed meanderings of a marking-stick.

In the case of /a^«-removing ceremonial described above, one
of the scholars declined to have lifted from his book and himself
the excess of tapu that is so dangerous to human life. He took
his book home with him, with the tapu of the gods upon it, to
the haunts of man, where pernicious influences are ever present.
He built a special hut in which to keep that dangerous book ;
he placed the book in a box which he suspended by means of
a rope from the ridge-pole. All were warned not to interfere
with the hut. The sequel to this relation was a starthng one,
for in three brief months the owner of the book was insane, in
four he was dead. It was in this wise : He was conjulting his
book one day when he chanced to be called outside by Tamaroto.
When he returned he found that some children had entered the
hut, and were partaking of food on the sacred "box. There
could be but one result of this appalling mischance, and that
result came swiftly. The gods who live for ever — the hidden
force behind the institution of tapu — are not to be insulted with
impunity ; so says the Maori.

The stone " certificate of proficiency " handed to a successful
student was sometimes alluded to as a whatu tamaua take, and m
the year 1914 four such stones were still in the possession of native^
of the Whanganui district. The late pii wananga, or expert,
Te Riaki, of Karioi, was one of the past masters of occult lore.
Three others, of the eastern districts, were Ngatoro-i-rangi, Nepia
Pohuhu, and Mohi Ruatapu. These latter were by no means
so conservative as Te Riaki and Te Matorohanga, men of superior

THE MAORI SCHOOL OF LEARNING. 23

principles, and ever averse to allowing' Europeans to acquire
any knowledge of the prized lore of which they were the final
repositories. Of Tu-raukawa, of Taranaki, the writer knows
little, and has acquired but a few items from his stores of know-
ledge. Other experts of eastern districts were Karauria Nga-
whara, Paratene, Mohi Tautapa, and Whakahaurangi. Rihari
Tohi and P. horo te Tio were also men of much knowledge, though
perhaps not the equals in that respect of the persons named
above. These ^perts admitted the superior status of Te Matoro-
hanga in their various addresses.

One of these experts described a variant form of the final
ceremony performed over a st ccessf ul scholar within the house
of learning. This was the school in which the stone seats were
used. The scholar was told to seat himself on one of the stones
at the rear part of the house. He was handed a stone styled
a whatu turuki, which he placed between his open hands, and so
held it by means of pressing his hands together ; holding his hands
up before him as he sat on the stone seat. While in this singular
position a certain formula was recited over him. He was then
told to rise, and another small stone was placed on the seat, and
on this he was told to again seat himself. Then, 'on either side
of him, a priestly expert took his stand, each of whom stretched
forth a hand so as to just touch the head of the scholar.
A third expert then intoned certain ritual that, in Maori belief,
enabled the scholar to retain his newly-won knowledge. This
refers not 'Only to any loss through failing memory, but also to
such loss through divers dangers and evil influences that ever
exist, more especially in the superstitious minds of barbaric
man. It was at this juncture that the stone " certificate " was
handed to the scholar. It is in these barbaric practices that
we see the origin of much of the mummery noted in divers cults
and societies of modern life.

One authority has stated that all scholars who passed the
examination test took their places on the right side — that is,
the northern side — of the house, while those who failed went
over to the other side. It is also said that the latter were granted
. another opportunity to memorize the lectures. Presumably this
would be during the next session' of the whare wananga.

As observed, the great aim of the School of Learning was to
hand the teachings of old down succeeding generations in an
unchanged form. Any deviation from such teachings was a thing
to be carefully avoided. To deny the truth of any such teachings
was viewed as an abominable act. As a worthy old sage remarked
to one he had taught, " O son ! Retain firmly the prized lore I
have imparted to you. Your ancestors ever carefully conserved
it within the wananga house. Should any person condemn or
deny the knowledge I have passed on to you, then may the sun
wither him, may the moon consign him to the pit of darkness.
He is not condemning me, but Tane the Parent, from whom this
sacred knowledge was derived."

Persons who had acquired the wananga were ever urged to
be extremely careful as to the repetition of such matter.
Formulae and other matter pertaining to the superior cult of

24 DOMINION MUSEUM MONOGRAPH NO. 6.

lo might be recited only in the presence of thpse acquainted
with it ; ordinary people were not allowed to hear it. Certain
other matter might be recited or discussed only among members
of the home community. Great care was displayed in any dis-
cussion before a mixed audience, or members of other tribes.

The following remarks were culled from advice given by an
expert who had handed to a scholar his stone diploma : " Preserve
carefully tlie stone I gave you when I performed the pure rite
over you. Do not part with it. Should you 5b so, then shall
you be as an empty house, a place having no occupants. Now,
should you rise to speak among an assembly of persons, place
the stone in your mouth, lest you be tampered with by eviUy
disposed persons. Follow my advice, and truly you shall be as
a toiora, retaining all forms of welfare, and nought save old age
shall take you hence." The same authority remarked to a person
who had asked him to teach him the old tribal lore, " I cannot
disclose to you the tapu lore of the kauwae runga and kauwae
raro. Such matter must be taught in a house set aside and made
tapu for that purpose only. No food can be taken into such a
place, and the teaching must cease at noon, to be continued the
next day."

Mr. T. W. Downes has collected some interesting notes from
Hawera Rehe as pertaining to the myth concerning the two
sacred whatu, or stones, of Tane and Tangaroa. These two revered
stones were deposited in Whare-kura. In after-times Tane re-
claimed one of these stones in order that he might obtain the
assistance of its strange powers in controlling Ms realm.
Tangaroa utilized the other stone as an empowering agent in
his great task of controlling the ocean. It was, however,
necessary that two other stones should be sought to serve as
substitutes for the two whatu in Whare-kura. Hence two white
stones were obtained and placed in contact with the two sacred
stones, where they were left for seven days and nights. Thus
did they acquire mana.

Certain sacred stones were brought to New Zealand by
Polynesian immigrants in past times. The term whatti kura is
also applied to such stones as these.

When the teaching of the ancient wananga was resumed for
a while in the Wai-rarapa district, in the middle " sixties," two
of the old sacred stones were employed. Early each morning,
ere the teaching commenced, the expert placed one of these stones
in the palm of a pupil's hand. The other pupils then placed
their hands over the stone, one above the other, and so stood
as the expert recited a certain formula. After this each pupil
held the other stone in his mouth, one after the other, while
another formula was intoned by the expert. The lectures then
commenced, and were continued until noon.

The Ra-wheoro School at Uawa was reopened for a session
after the fight at Toka-a-kuku in 1836. The directing experts
were Toki Puanga, Rangi-uia, and Mohi Ruatapu, while Te
Matorohanga, of Wai-rarapa, was present. An inferior school
was open about the same period at Okura-a-renga ; it was con-
ducted by one Toiroa. The year 1865 marked the last session

THE MAORI SCHOOL OF LEARNING. 25

of a School of Learning in the Wai-rarapa district, and 1868
saw the last teaching in the South Island, so far as we are
aware.

Among the older generation of natives I have noted much
sentimental regard for the whare wananga of their ancestors, and
regret for the abandonment of that revered institution in these
days of the white man. As one old survivor of a lost past-
remarked, " I mourn over the bequest of our ancestors and of
our elders." It was an allusion to the systertj of conserving
prized lore that had continued for many centuries, from the mist-
enshrouded land of Irihia to the isles of Aotea-roa that lie within
the ao marama.

Apart from the ordered and impressive functions and activities
of the superior School of Learning, there was a good deal of
teaching of second-class matter to individuals, as when a man
instructed his son or grandson in tribal history, and what may
be termed professional or craft charms, such as were employed
in all pursuits of man. Such instruction was often carried on
out-of-doors, occasionally in a temporary hut that would be
burned at the conclusion of the lessons. Dieffenbach tells us
how he once saw an old native teaching a youth. They were
seated under a tree, and the lad " listened attentively to the
repetition of certain words, which seemed to have no meaning,
but which it must have required a good memory to retain in
their due order. At the old man's side was part of a man's skull
filled with water ; into this from time to time he dipped a green
branch, which he moved over the boy's head."

One of the late Mr. John White's notes gives some explanation
of certain performances attending such inferior modes of teaching :
" My grandf-ather, he who taught me, first took me to a stream,
and bade me dip my hands in the water as he repeated a charm.
The object of this performance was to ascertain whether or not
I was suffering any disability, as from impending danger, or
^ome act of my own or others that might have affected my well-
being. In order to ascertain the conditions, and to ascertain
what person, if any, was endangering my life, my elder proceeded
as follows : He fashioned from bulrush-leaves a small figure in
human form. Within this he placed a stone to serve as a kernel
or heart, and then deposited the object at the edge of the water,
sticking beside it a small branch. We then stood together, quite
naked, at the waterside, my elder at my right side. He then
bade me expectorate. He caught the saliva in liis left hand,
which he slapped on his right- cheek. Now, if any person had
been attempting to harm me (by magic arts) his wairua (spirit)
would have appeared at that moment. In that case my elder
would have slain the offender (by counter-spells). At the con-
clusion of each lesson my elder kindled a fire by friction, and
bade me roast a piece of fern-root thereat. He then told me to
touch his head and shoulders with the roasted root as he stood
facing the east. I then handed him the root, which he ate. This
.performance lifted the tapu from both of us."

It appears that an attendant was employed during each
session of the whare wananga, he being known as a takuahi. His

26

DOMINION MUSEUM MONOGRAPH NO. 6.

tasks were to attend to the fire in the house, to procure any water
needed for ceremonial purposes, or any other necessary duty.

Canon Stack tells us that the School of Learning was knowii
as the whare purakau in the South Island. He renders this term
as " armour}' " ; but in this case it denotes a house of legendary
lore — the word purakau bearing the meaning of " legend, myth."
This writer tells us that the teaching commenced, with much
ceremony, at the beginning of winter, the date being fixed by the
rising of the star Puanga (Rigel in Orion) : this would be the
heliacal rising of that star. The teaching continued for about
three months, and was, as elsewhere, in connection with the gods,
origin myths, ritual, historical traditions, genealogies, star-lore, &c.

Mr. Beattie, who has collected some interesting, albeit frag-
mentary, notes on the teaching system and origin of South
Island natives, mentions three names as pertaining to that isle —
the whare kura and whare purakau, in which were taught historical
traditions, the arts of agriculture and war, while the whare
tohunga was for teaching the arts of magic. Presumably ritual
matters formed a part of the curriculum of the two first-
mentioned places.

In the foregoing sketch of the objects, scope, and methods
of the School of Learning of the neolithic Maori we observe the
intense respect manifested by a barbaric folk for what they
deemed to be high-class knowledge. So strong was this feeling
among the ancestors of the Maori that they built up the very
remarkable institution termed the whare wananga, although they
attributed its origin to the Supreme Being. This, however, is
by no means the only matter in regard to which responsibility
has been placed upon Divine shoulders. In much less creditable
lines of activity man has ever had a pleasant little habit of
attributing them to his gods.

The Maori hedged his prized esoteric lore around with many
restrictions, with much tapu. He would not allow it to be
vulgarized, nor his superior concept of the Supreme Being to be
degraded by inferior minds. In one way only could these aims
be obtained, and that way he adopted. Such knowledge was
retained in the hands of the few. The grosser minds of the
community, they who craved gods of the swashbuckler type,
and demons to empower magic spells, were referred to minor
beings, personified forms of natural phenomena and ancestral
spirits. Those whose mentality lifted them to higher quests,
who could appreciate superior concepts, and were capable of
introspective thought, had reached the truly Oriental conception
of the Universal Spirit, the One in Many, never more aptly
expressed than it was by the old sage Pohuhu, of Kahungunu :
" Kotahi tonu te wairua o nga mea katoa " (" There is but one
soul of all things ").

The human mind has ever been perplexed by the existence of
evil in the world, and has evolved some quaint ideas as to its
origin. It may be asked, Why did lo send down to this world
the Basket of Ev.il ? This is a question that no man may
answer ; but, even as the neophyte of the whare wananga chooses
the " baskets " of knowledge that he desires to acquire, even

THE MAORI SCHOOL OF LEARNING. 2']

SO must each man on earth choose for himself the good or the
evil.

In these disjointed notes I have endeavoured to give some
evidence of the trend of the mentality of the Maori, of his quest
for the source of knowledge, and of his endeavours to preserve
superior knowledge. They have been culled from many con-
'versations with brown-skinned friends of former days, when our
school of learning was a comfortless picquet tent, a rude hut in
lone places of the land or forest solitudes, or where Kahuponia,
the last of the whare takiura, crouched on the rugged shoulder
of Hine-maunga, who guards the ancient burial caves of the
Children of the Mist.

The compilation of these notes from many shabby old
notebooks recalls many pleasant hours spent in those rough
bush camps, around many a cheery camp-fire, or on the rock-
bound shores of the Star Lake, where Te Kakau and Matariki
on high marked the passing hours of nightly meetings : nights in
lone camps, spent,^ not with nice men, mark you, but with the
savage bushmen of the outlands — the Dogs of Pohokorua ; the
men who committed the Poverty Bay and Mohaka massacres ;
past masters in ferocity.

The Maori mind is no easy field for exploration : nought save
patience and a sympathetic demeanour can turn the revealing
key ; lacking these qualities the seeker will fail, delve he never
so bravely. Yet truly is the field w6rth working, for in it are
buried the fossilized mental phenomena of the grey centuries.
The derelict neolith before you was lifting a well-defined trail
when we were blazing our first rude path ; he was ranging vast
ocean-spaces when we, with anxious hearts, poled a rude dugout
across the raging Thames. When we bowed before blood-stained,
beer-swilling gods, he had .evolved the concept of a Supreme
Being of beneficent aspect, and that of the awe of the wairua, the
refined wraith of the human soul.

The barbaric Maori, the heathen of the ages, had his questing
hand ever on the pulse of Nature. He sought to pierce the
fragile wharangi rau angiangi, that forms the frail barrier
between tai-ao and tai-whetuhi, the realms of life and death, this
world and the spirit-world. He strove to ascertain the origin
of natural phenomena, to peer behind the veil and to control
them by virtue of occult powers. He raised his voice in potent
charms, and that of Hine-whaitiri, the Thunder Maid, responded
from the echoing heavens. He commanded Tane and Pale Hina
to bear his messages to far lands, and the solar and lunar halos
delivered them ; for these be the kura hau awatea and the kura
hau po. He harnessed Kahukura, the rainbow, as a deep-sea
pilot ; he placed Tunui, the mysterious comet, at the head of
his fighting-forces ; he haled his gods from sea, and land, and
the sky above, and bade' them serve him.

The tohunga of Tahiti caused a breadfruit -tree to grow and
mature in brief time-space before onlookers. The sage of Mokoia
Isle is said to have challenged a certain missionary to prove the
mana of his deity, when, before his Startled eyes, he turned a
withered Cordyline leaf into a fresh green one. Moreover, we

2$ DOMINION MUSEUM MONOGRAPH NO. 6.

are assured that the Maori warlock could shatter a stone, blast
a living tree, kill a bird on the wing, or slay a person, by the
exercise of his will-power, backed up by psychic force and a
recital of a spell of the dreaded makutu. Ask me not as to the
truth of these marvels, but of a verity the Maori has full faith
in them, and my task is but to record his beliefs.

The mentality of the Maori is of a very strange quality. He
is not of us, nor yet of our time ; he is the Oriental mystic ; he is
a survival from a past age. Like the moa of his own land, he is
passing away ; he has fulfilled his task in forming the mysterious
chain of progress of which no man may count the links. Ever
his mythopoetic mind turn his memory back to olden lands and
olden times ; ever he greets old Terra Mater who brought him
forth to the world of life, and to whom he returns when, stricken
down by dark Whiro and Maiki-nui, he fares out upon the golden
way of Tane in obedience to the oldest of alt instincts and all
quests.

Such is the Maori — he of the generation ^ I know, the men
arnong whom I spent long years of pleasant life. As to the
outlook of the younger generation of natives, we will leave that
question for the days that lie before.

In a speech of lamentation made by a pundit of Takitumu
some sixty years ago is noted a deep regret at the passing of the
whare wananga of his ancestors. For that revered House of
Learning has gone for ever. It has passed away even as the
rarefied form of Hine-kapua, the Cloud Maid, passes from the
vast realm of Watea. That highly tapu institution that had
existed from the days when the gods walked the earth, instituted
by lo the Parent in celestial regions, brought from hidden lands
beyond the far-spread realm of Hine-moana, carried on from
island unto island at the gateways of the day, had at last, after
many centuries, been lost to man here at the ends of the earth.
When the whare wananga closed its door for the last time the
world-worn Children of Pani knew that never more would they
regain the tapu of the ira atua (divine life), that the mana (prestige)
of their race had gone for ever.

In the remote centuries that lie behind the Maori left the
lost land of Irihia far away beneath the setting sun. He fared
out into the great Pacific and held his prow on the ra kura, the
ruddy sun of the eastern horizon. He relied on Kopu, and
Whanui, and all the Children of Light to guide him over darkling
seas ; he felt the lure of Hine-moana, the Sea Maid, who beckons
from the vast soUtudes of Mahora-nui-atea. He knew, and
feared not, the dangers that await the compassless voyager on
lone seas, as shown in a saying as old as the days of Toi the. Sea-
rover, he who rode out from Rarotonga on five hundred leagues
of rolling sea roads, saying, " I will reach the mist-enshrouded
land of Aotea-roa, or be engulped in the depths of Hine-moana."

Even so the courageous old pathfinders went down into
unknown regions and opened up the dark places of the earth.
And when their forebears called to them from the spirit-world,
it was then thaf Tane-te-waiora 'laid down the ara whanui, the
Golden Way, the spirit-path, athwart the heaving breast of Hine-

THE MAORI SCHOOL OF LEARNING. 29

moana — to guide them back to thte loved homeland they had
left in the days when the world was young. And there, at Te
Hono-i-wairua, the most sacred place on earth, at the meeting-
place of the wondrous Four-way Path, the worn old pioneers
of the Pacific find rest at last.

And we who yet abide in the world of life know that never
again will the gallant old Polynesian voyagers list to the lure of
Hine-moana, never more feel the swaying of the long steer-oars
as she throws the lilting leagues astern, and ne\'er in all time
retrace their way along the Broad Path of Tane that leads to the
spirit -world. As the men of old sqid, "He ropu maomao ka
taka i Awhea, e kore a muri e hokia " {" A shoal of maomao that
has passed Awhea will never return ").

By Authority: W. A. G. Skinner, Government Printer, Wellington. — 1923.

[2,000/7/23 — 9382

DOMINION MUSEUM MONOGRAPH No. 7.

A BIBLIOGRAPHY

>

OF

PRINTED MAORI TO 1900.

HERBERT W. WILLIAMS, M.A. (Cantab.), Litt.D. (Nov. Zel.),

F.N.Z.Inst.

Published by the Dominion Museum, Wellington, New Zealand, under the
Authority of the Hon. the Minister of Internal Affairs

WELLINGTON, N.Z. ;
W. A. G. Skinner, Government Printer.

1924.

/m;

PREFACE.

The publication of Dr. Hocken's Bibliography in 1909 placed in the
hands of those interested in the subject a reference list of works printed
in Maori ; but the use of it not infrequently leads to disappointment.
The peculiar method of arrangement^ — partly by subject-matter, partly by
date — causes grave inconvenience, which is increased by the fact that the
sorting according to subject is not always carefully carried out, and in
one or two cases the main entry is in the English portion of the Biblio-
graphy. It would appear that, with the exception of Kendall's Korao,
he did not admit into his list any work of which he did not himself possess
a copy. At any rate, he omits items which are accurately described by
Bleek in his catalogue of Sir G. Grey's library at Cape Town, and he
takestio^ notice of others which he might easily have inspected in the Grey
Collection in Auckland. On the other hand, there are not a few leaflets
and pamphlets in his own collection which are also omitted.

These deficiencies, and others, the present writer had, from time to
time, supplied by MS. annotations in his own copy of Hocken. But, as
time went on, these annotations became so numerous that the conviction
was unavoidable that the use of them should be made available to others.
But before this could be done the whole subject demanded thorough and
systematic treatment.

In attempting such treatment the writer has received much kind
assistance from those who had books to be inspected or knowledge to
impart. Foremost among these was the late Mr. A. H. Turnbull, without
whose encouragement this attempt would never have been made. His
library was always open to inspection, and he himself always ready with
information and advice. Mr. J. C. Andersen, now in charge of the
library, has done his utmost to carry on Mr. Turnbull's policy in this
respect. The Hocken Collection was ransacked, every assistance being
afforded by the librarian, Mr. H. D. Skinner. The writer's notes of the
Grey Collection at Cape Town were again consulted and supplemented
with information kindly supplied by the librarian, Mr. A. C. Lloyd. The
Maori books and pamphlets in the Auckland Public Library were
thoroughly examined, a task which was considerably lightened by the j,

help of Mr. J. Barr. Useful information has also been given by Mr. H. |

Wright, of the Mitchell Library, in Sydney. None of these gentlemen
seemed ever to tire of answering importunate questions on points which
must frequently have seemed trivial.

iv Preface.

It was necessary on entering upon the work to assign to it definite
liiuits. It was, therefore, in the first place decided not to carry the work
beyond 1900. It appeared to the writer that he might be considered to
have special facilities for dealing with the earlier periods, but that the
continuation from that date should offer no insuperable obstacles to any
one who might be tempted to take it in hand.

As to matter, any work, however small, printed wholly in Maori, or
in Maori with a translation, has been admitted ; so also any work dealing
wholly with the Maori language — as, for example, a dictionary. But it
has been thought better to exclude works of wider scope, a portion only
of which is in Maori or deals with the Maori language, except in cases where
such portions are found issued separately. This method shuts out the
linguistic portions of the works of Savage,, Nicholas, and Dieffenbach ;
but if these were to be admitted it is difficult to see where the line should
be drawn.

In order to make the enumeration as complete as possible, entries
have been made based not only on the actual examination of a copy of
the work, but also upon information gathered from any reliable source
which was available. No efforts have been spared in checking such
information, and in obtaining, if possible, an exact description of an exist-
ing copy of the work referred to. If it has jiot been found possible to
trace a copy of any item, the fact has been mentioned, and the authority
generally given for the inclusion of the entry. In this connexion use
has been made, among other documents, of Colenso's " Day Book," now
in the Alexander Turnbull Library, of reports made to the Church Mis-
sionary Society, and of diaries and letters of early missionaries and
settlers. The value of the method adopted has been established as the
work proceeded. For example, Colenso recorded the printing in 1839 of
He Kujm Ui, Bishop Pompallier referred to Ko nga tahi Pono, while the
Rev. J. Hobbs mentioned in a letter the Maramatakahaere (1844), and
all were recorded with such meagre details as were available ; but only
recently have copies of these been found which have allowed of an
accurate description being given. Similar references have been found to
an early Catechism issued by the Wesleyan Mission, and to " Scripture
Extracts " printed by Bishop Pompallier, but these have, so far, eluded
discovery.

The arrangement here adopted is chronological, and the date of an
item will, in general, be an indication of its place in the book. In some
cases, however, a series has for convenience been kept together, and in a
few cases the strict chronological order has been inadvertently departed
from. But there is a large number of undated papers and pamphlets :
these have been assigned to positions by conjecture, sometimes supported
by high probability. In a few cases later and fuller information has
proved the conjecture to have been seriously at fault. It is too much

J

Pbeface. V

to hope that it will ever be made a criminal offence to issue a book without
its date, but the date has often more than a merely bibliographical value.
Incidentally it may be mentioned that no small proportion of the undated
items were published by Chapman, of Auckland, who seemed almost to
make it a matter of conscience never to put a date upon anything but an
almanac. The irregularities of order are not relatively high, and it is
hoped that reference to the Index will obviate any serious inconvenience
therefrom.

The entries have, for convenience of reference, been numbered con-
secutively. Since the numbering was completed fresh items have come
to light, and it has been necessary to interpolate : the interpolation has
been indicated by letters. One or two numbers have been omitted, as
it was found that entries had been duplicated.

In the case of some items the main entry has been subdivided into
sections under roman numeration. It has not always been easy to
decide whether such an entry should be so subdivided or should preferably
have been broken up into several main entries. If the volume is usually
found embracing all the subdivisions, the former treatment has been
adopted. The same method has also sometimes been used with a number
of works forming a single series. The reader's forbearance is craved for
any inconsistency of treatment.

Title-pages and short titles are given when present. If there is
no title-page the entry is described under the heading of the first page.
A few items have no heading, and have, therefore, a descriptive title
assigned to them.

In the title-pages descriptive details, such as " Royal Arms,"
" Cut," &c., are given in square brackets ; otherwise the lettering is
as on the title-page.

The size of page is given in millimetres, and is that of the paper in
the copy examined. The number of pages is given to the last printed
page of the actual work, omitting blanks at the end or pages of adver-
tisement. Subsidiary pagination has been noted. Occasionally it has
been thought advisable to specify the size of type. Illustrations are
generally noted.

Following the measurements, pagination, &c., will be found a general
description of contents, which has, in some cases, been made somewhat
detailed. But no attempt has been made to appraise the merits, literary
or otherwise, of such contents.

An introductory essay has been prefixed to the actual bibliography.
A short review has been made of the sources of the Maori literature dealt
with, in which an endeavour has been made to trace the history of the
various Mission and other private presses concerned. The most important
collections of Maori books and pamphlets are mentioned, and a sketch
given of the bibliographical material hitherto available. A few special

vi Preface.

classes of entries are dealt with, such as Bibles, Prayer Books, and news-
papers ; and some interesting notes have been added with regard to
unfinished works and variations between copies of a single edition.

An alphabetical index has been provided, also a list of authors and
translators, and one of printers.

The compilation of this catalogue has, it must be admitted, involved
a certain amount of drudgery, but this has been more than set off by
the satisfaction of successful quest ; and the monotony of lists of Acts
of Parliament and public papers has been outweighed by the interest of
problems raised in regard to many of the early publications ; while there
was always the possibility of some delightful surprise, such as finding
Sir George Grey setting type in Bishop Selwyn's printing office at
Waimate in 1845 (see No. 126).

It would be lunacy to hope that the list here given is complete — or
ever can be complete— and vanity to claim that it is free from errors :
but it is hoped that at least it may be useful.

With a view to making a second edition more complete and accurate,
the writer will be glad to receive from users of this work any additions or
corrections which ought to be made, particularly details of items which
have not yet been seen.

In addition to the gentlemen mentioned in earlier paragraphs, thanks
are due to Mr. H. S. King, of the Native Department, for information in
regard to Maori translations of Acts of Parliament ; also to a large
number of personal friends and acquaintances for a kindly indulgence
in allowing the examination of books and papers, and for open-handed
generosity in the bestowal of specimens of the greatest interest and
value ; and, lastly, to the Government Printer and his staff for their
courteous assistance and expedition in putting this work through the
press.

HERBERT W. WILLIAMS.
Naurea, February 20, 1924.

INTRODUCTION.

As far as is known, the first work devoted wholly to the Maori
language was the Httle book, A Korao, complied by Thomas Kendall in
1815, when he had not been twelve months in the country. When he sent
it to Sydney to be printed, he wrote to the Rev. S. Marsden, " There are,
undoubtedly, many defects in it ; but it is good to make a beginning."
His estimate was correct : the Maori used would hardly be recognized as
such ; but it was a beginning. Five years later he was able to help Professor
Lee at Cambridge in drawing up the Grammar which estabhshed the alpha-
bet on a scientific basis, and from that date, we may say, it was possible
to proceed with a Maori literature. That Hterature, in addition to a large
number of leaflets and pamphlets, now embraces valuable translations into
Maori, original compositions by Maoris as well as by European scholars,
collections of ancient legends, esoteric lore, songs and proverbs, statutes,
periodical publications, and school books. It may be questioned whether
any other Polynesian race has its language so well represented in print.

During the first thirty years the Missions — Anghcan, Wesleyan, and
Roman — were responsible for almost the whole of the output. About the
close of that period the Wesleyan and Roman Mission presses ceased to
operate, and the Paihia press was removed to St, John's College, Tamaki,
where printing became rather a by-product of that institution, and, even
before the press was ultimately disposed of, not a little of the Church
printing had been done by outside firms. It woidd appear, however, that
with proper organization it might have been wiser to have maintained the
press on a business footing, for, as it is, not less than 45 per cent, of the
items recorded were from the presses of the Anghcan Mission, or in con-
nexion with its work ; and about another 10 per cent, would have to be
added for the other Missions.

It was necessary, even from the earliest days, that many Government
papers, such as Proclamations, Gazette notices, and Acts of Parliament,
should be translated into Maori ; but in addition to these the Government,
following the lead of Sir G. Grey, has shown its interest in the Native
population by bringing out, from time to time, translations of varioiis
improving works, such as Pilgrim's Progress and Robinson Crusoe, while there
is evidence that the pubhcation of other works of a similar character was
contemplated, though the work was never completed. Several, also, of the
Maori newspapers were, for a time at least, under the control of the Govern-
ment or enjoyed its benevolent patronage. In all, somewhat over 25 per
cent, of the works here recorded may be classed as Government publications.
The remaining 20 per cent, were works of a miscellaneous character, many
of them being political.

Turning from the nature of the material to the sources of production,
we find, as might be expected, that the greater part is the product of presses
working in New Zealand, less than 10 per cent, coming from outside the
Dominion,

viii Introduction.

Communication with the outside world was, at first, generally through
" the Colony," and this explains the fact that most of the very early works;
were printed in Sydney. The establishment of their own presses by the-
Church Mission and the Wesleyan Mission soon gave to them the pre
ponderance in the output, and they were followed at no long interval
by professional printers.

The printing of the Bible and Prayer Book by societies at Home gav
the lead in outside presses to England, with sixty-six items, nearly all of
which were printed in London. Twelve items were printed in Sydney, five
at Lyons, three at Cape Town, and one each at Berlin, Cooranbong
(N.S.W.), Hobart, Jena, Paris, Eome, Turnhout (Belgium), and Utah.

As is now well known, the Rev. W. Yate, in 1830, brought over to Kerikeri
a small press from Sydney, where he had secured the services of a youth
named Smith, who had had a little training in printing. A Catechism and
a few hymns are all that are known to have come from this press. The
press was apparently soon discarded, and found its way back to Sydney in
the possession of Mr. Benjamin Isaacs, a printer who had been working at
Kororareka, in the Bay of Islands. The authority for this statement is a
pamphlet by the Rev. Dr. Woolls, entitled A Short Account of the Life and
Labours of the Rev. Samuel Marsden (Parramatta, 1844), quoted by Hocken,
Trans. N.Z. Inst., xxxiii, p. 479.

Printing began seriously with the arrival in New Zealand of Colenso and
the Church Mission press on December 30, 1834. The press was set up
at Paihia, and the first book printed was a translation of the Epistles to
the Ephesians and the PhiHppians. The history of the press was one of
varying fortunes, and the sources of information for this history are very
scanty. Colenso kept an^ Office Diary, now in the Alexander Turnbull
Library, which at first sight appears to be meticulously accurate. But it
does not go back earlier than 1836, and careful inspection reveals the fact
that many of the entries were made much later than the dates given, and
there are many serious omissions. A little information may be gleaned
from reports to the Church Missionary Society, and for the rest recourse
must be had to imprints of books and pamphlets in English and Maori.
The late Mr. E. J. Von Dadelszen, who had worked at the press at
St. Stephen's a little while before joining Mr. Gorst at Otawhao in 1863,
informed the writer that it was a demy Columbia press. During Colenso's
connexion with it (1835-42) the output was well maintained and consider-
able— most of it in Maori. It included some thirty-six items in Maori, the
sizes varying from a single leaf to the New Testament (356 pages), and
the numbers of each issued from 70 to 20,000 ; with the exception of a
few Government notices, all were for the purposes of the Mission. Under
Telford, Colenso's successor, fourteen items were issued from Paihia, including
the first edition of the Maori Dictionary. In 1845 Bishop Selwyn moved
his headquarters and his College of St. John from Waimate, in the Bay of
Islands, to the present site of the College, at Tamaki, near Auckland, and he
took with him the press which had recently been presented to him by th«^
Church Missionary Society. The imprints on Maori books for the next
decade are given as from Purewa (one Tamaki) or Te Kareti (the College),
and describe the press sometimes as the Mission Press, sometimes as the
Bishop's, occasionally as the College Press. The latest date at which the
imprint is given from the College is 1856, up to which year some fifty Maori
items had been produced there. Some time subsequently the press was
removed to St. Stephen's School, Parnell, but no record has been found of

I

Introduction. ix

the date of the removal, or- statement as to whether it was moved direct
there from the College. During 1860-61 three works in EngUsh appeared
printed in " Auckland, at the Melanesian Press." It is possible that a
proposal had been made to hand the press over to the Melanesian Mission,
but that another press was subsequently secured for that Mission. During
the years 1845-53, and possibly later, the Bishop had issued Church
almanacs in English with the imprint, " Bishop's Auckland : Printed at
the College Press." From 1862 to 1869 these almanacs bear the imprint,
" Auckland : Printed at the Cathedral Press." The imprint of the reports
of the Auckland Synod during the latter years is the same, but changes in
1870 to " St. Stephen's School Press." Nothing is known of any indepen-
dent " Cathedral Press," and it would seem that this imprint refers to the
old Mission Press on its first removal from St. John's College. From 1868
to 1874 the place of issue is given variously as " Akarana," " Tipene "
(St. Stephen's), or " Taurarua " (the Maori name for Judge's Bay), and the
press described as the St. Stephen's School Press, the printers being A. J.
Nikorahi (Nicholas), 1868-69, and Henry Hill, 1869-74. Hill was printing
the Wananga in Hawke's Bay, August, 1874, and the accounts of the Native
School Trust for the year ending June 30, 1875, contain the entry, " Sale of
printing-press, &c., £142 14s. 4d.," and, as the sale was made by one of the
auctioneering firms in Auckland, the purchaser cannot now be traced, and
the entry must be taken as closing the history of this interesting press,
the first fully equipped press to be set up in New Zealand.

The Wesleyan Mission Press was set up at Mangungu, on the Hokianga
River, during the latter part of 1836, the earliest product noted being a
ticket in Maori dated December in that year. Very little information is
available as to the history of the press, which j^ut forth some thirty items
up to 1845, after which date most of the printing for the Mission was
executed by Williamson, of Auckland. The most important work jssued was
the Gospel story told in extracts from the four Gospels (120 pages). Prayer
Books, Catechisms, pastoral letters, and lesson books made up the balance.
No records have been traced of the numbers issued of the various editions,
but it was probably high, as an entry in the diary of the late Rev. J. Hobbs
mentions the printing of 10,000 copies of his translation of the Book of Job.

Only the most meagre details can be learned as to the press of the Roman
Mission. The Mission arrived at Hokianga on January 10, 1838, and Bishop
Pompallier complains, in his History of the Catholic Church in Oceania, of
the disadvantage under which the Mission laboured through having no
printing-press. But under the date September, 1839, he mentions the
printing of two or three items. This was shortly after his removal to
Kororareka, in the Bay of Islands ; and it seems probable that the press
had been brought from France in the schooner " Reine de Paix," which had
recently arrived with supphes for the Mission. Only seven items from the
press have been noticed : these are of various dates from 1839 to 1847,
one, Te Ako me te Karakia, being a volume of 646 pages. Hocken states
that " this press was sold amongst the early fifties to the New Zealander
newspaper" {Trans. N.Z. Inst., xxxiii, p. 486). The type was used in
printing the Karere Maori from January, 1856, onwards, and was mistaken
by Hocken for that presented some years later to the Maoris by the
Emperor of Austria {H., Bibl., p. 97).

Bishop Selwyn brought out with him a small press, which he set up at
Waimate, printing being one of the industries contemplated for his College
of St. John. In addition to a leaflet or two, nine booklets in Maori have

Introduction.

been observed with the imprint of the Bishop's Press, Waimate. These
are all of the dates 1843-44, the most ambitious being a primer of fifty-four
pages. As has been mentioned above, the Church Missionary Society
presented the Paihia press to Bishop Selwyn when he moved St. John's
College from Waimate to its present site near Auckland. It seems unlikely
that he would require both presses at Auckland, and it has been conjectured
that he sent his smaller press to Kaitaia, in the far north, for the use of
the missionaries stationed there. The following facts may have a bearing
on the question : Mr. W. G. Puckey had spent from May to September,
1844, at Waimate, assisting in the revision of the translation of the Prayer
Book, and returned to Kaitaia on September 27 ; nothing is known to
have issued from Waimate after that date, and the Kaitaia Press began
operating early in 1845. The latter press was managed by Mr. Puckey,
who reports to the Church Missionary Society towards the close of 1846
that " several little works have lately been printed by a Native at my
press. . . . We are not well ofi for type, only being able to print
two pages at a time." {CM. Record, 1848, p. 170.) A series of weekly
sermon notes and a few small pamphlets were issued from this station.
Mr. Vi. Puckey, of Remuera, believes that the press was burnt when
his father's house was destroyed by fire. If the conjecture mentioned as
to the identity of this with the Waimate press is correct, it would throw
doubt on Mr. Harding's surmise, mentioned by Hocken {Trans. N.Z.
Inst., xxxii, p. 490), that the Bishop's press had come into his possession.

Mr. W. Colenso, the first printer at Paihia, was ordained deacon by
Bishop Selwyn in 1844, and stationed at Heretaunga, Hawke's Bay. He
soon procured a small press for himself, from which he issued, before
his connexion with the Mission closed in 1852, a number of leaflets and
pamphlets, chiefly for the purposes of his own personal work among the
Maoris. The most important of these was a description of various Christian
death-bed scenes, which ran to 132 pages, printed on single leaflets, but
was never completed or published. This press was bequeathed by Colenso
to the late Mr. R. C. Harding, of Wellington, and is now in the possession
of the writer.

The press provided by the Government for the use of Mr. Gorst at
Otawhao should strictly be regarded as a private press. As far as is known,
nothing was printed on it beyond the five numbers of the Pihoihoi Mokemoke.
The history of the press closed with that of the paper in 1863. Particulars
of the demolishing of the press by the Maoris are given in Gorst's Maoii
King, and in the parliamentary papers of the date.

After the visit of the " Novara " Expedition to New Zealand, in
1858-59, the Emperor of Austria presented a press and type to the Maoris
as a recognition of his appreciation of certain services rendered by them to
the expedition. The press found its way to Ngaruawahia, where it was used
for the printing of the Hokioi, the official organ of Potatau, the Maori
" king." The imprints of the paper frequently record the fact that it had
been produced on the " press presented by the King of Austria." The
first number of Aotearoa, one of Mr. C. 0. Davis's Maori papers, has the
imprint, " Perehi o nga iwi Maori " (Press of the Maori people). This may
perhaps refer to the same press, or it may be a mere figure of speech.

In 1897 a press was established at Te Rau Maori College, Gisbornc
which was used for the purjx)ses of the Mission, its most imjwrtant
productions being an annual Church almanac in Maori, and a monthly
periodical, Te Pipiwharauroa.

M

Introduction. xi

A history of all the regular presses from which works in Maori have
issued would be beyond the scope of the present work, but a Hst of
printers, private and professional, has been drawn up and is printed in
the appendix.

Not a few libraries have been formed by individuals and institutions in
which especial attention has been devoted to literature having relation to New
Zealand ; but, owing no doubt to a want of acquaintance with the Maori
language, most collectors have rather neglected the section in that language.
Fortunately Sir G. Grey had a very wide range of interest, and during his
first period as Governor he made a very valuable collection of early works
in Maori, which he de^josited in the South African Public Library at Cape
Town. On his return to New Zealand he again set to work on a second
collection, and was fortunate in securing representative assortments of various
classes of Maori literature. These he placed in the Auckland Public Library.
Following him, Dr. Hocken became known as an indefatigable collector. He
devoted much attention to the Maori portion of his collection, which is now
in the Hocken Library at Dunedin. The hbrary of Mr. A. H. Turnbull was
very complete in this department, he having secured specimens of some rarities
which had eluded his predecessors. This collection he bequeathed to the
Dominion, and it is now housed in the Alexander Turnbull Library in
Wellington. The late Mr. C. A. Ewen, of Wellington, also had in his library
not a few works in Maori. The Mitchell Library, in Sydney, though outside
the Dominion, has a considerable number. Mr. Colenso was perhaps not,
in so many words, a collector, but he was one who never destroyed a paper
or pamphlet, and, arriving in New Zealand in 1834, he became possessed
of all, or nearly all, the early publications. Unfortunately, the contents of
his library were, on his death, allowed to be dissipated by sale and by
pure neglect. Some found their way to the Mitchell Library, some to the
hbraries of collectors in New Zealand ; but a large number of pamphlets
and leaflets, many of them of the highest interest, were treated as waste
paper, and it is feared that many of the greatest rarity have been lost.
In addition to these known collections, there are doubtless others in
unsuspected places. From time to time one of these may come to light,
|or a forgotten package of some booklet be unearthed, and the distribution
[of these may alter materially the coefficient of rarity of some work.

It is by no means easy to ascertain the factors which make for rarity.

fThe Maori — still an untutored savage during the early part of our period —

fCould hardly be expected to be a model librarian, and the books printed for

(him, particularl}^ those which appealed to him most strongly, were used,

i^and perished in the using. Issues of 10,000, or even 20,000, of works which

[are seldom met with were put out by the Paihia Press ; while copies may

[more readily be obtained of others, equally old, of which no more than 100

iwere printed. One class of publications which has hitherto received very

I little attention is that of Acts of Parliament. It is a matter of surprise

Uhat Sir G. Grey, for whom nothing in Maori seemed too insignificant,

should not have laid some of these by in either of the collections he made,

but as far as can be ascertained neither he nor any later collector has done

so ; and the destruction by fire in 1890 of the old Government Printing

Office, which was then used as a store, makes it now exceedingly difficult

I to obtain copies of the earlier Acts, or even to ascertain what Acts were

issued in Maori. Some of the short-lived Maori periodicals which were

initiated from time to time are also very rare ; in fact, of many of them

it may be doubted whether any copies survive.

Introduction.

The earliest detailed description of works printed in Maori was in Bleek's
catalogue of Sir G. Grey's library at Cape Town (Philology, vol. ii, part iv).
This volume, though not intended as such, was the first serious contri-
bution to the bibliography of New Zealand, and the part dealing with
Maori is particularly valuable. Nine-tenths of the printed matter there
dealt with is in Maori, and most of the items are described with great
exactness. The catalogue has prefixed to it a tabulated statement show-
ing the number of items it contains. The items are grouped in folios,
quartos, &c., with the total number of leaves of each size. A comparison
of the table with the contents of the catalogue shows that the enumeration
of the former reckons every number of the Karere Maori and every leaflet
as a separate publication, and groups them all in the inexact category
of " books." The use of this designation misled Sir George Grey himself
into the statement that "the collection contained 301 printed volumes"
{Polynesian Mythology, 2nd ed., p. xv). Davis noted that, according to the
table, 132 classed as folios contained only 264 leaves, and concluded that
the balance, averaging 26 leaves, might fairly be considered as books ; but
a further 23 of these were of not more than eight pages. References to
entries in Bleek's catalogue are indicated in the present work by the
letter G, followed by the catalogue number.

Dr. Thomson appended to the second volume of his Story of New
Zealand a chronological bibliography which contains 412 entries, but these
include only twenty which come within the scope of the present work.
In these twenty there are, however, points to be noted, some of them
clearly errors. He assigns the Prayer Book of 1840 to London, instead of
Paihia. Under the entry of Williams's Dictionary in 1844, he mentions
the second edition of 1852, but he does not include it in his list ; but he has
an entry in 1857 of an edition put forth by Stanford of which nothing
more is known. In 1848 he lists a " Pocket Vocabulary of Colloquial Maori
and English ; By Lacy Kemp, Esq." This no doubt refers to some work
by H. Tacy Kemp, the well-known Maori scholar, but none has been
noticed bearing this title. This entry is repeated by Davis. Thomson
also wrongly assigns Te Karere Maori to 1848 instead of 1849.

J. D. Davis, in his Contribution to a Bibliography of New Zealand (1887),
disclaims any attempt " to enumerate the many volumes which have been
published in the Maori tongue," but he describes or mentions over thirty
of them. He acknowledges his indebtedness to Thomson, whom he follows
in some errors. He makes some curious blunders, such as mistaking the
imprint of Te Pihoihoi Mokemoke for the title of another Maori paper.
He was in touch with Hocken, and, though they agree in mistranslating
" Te Ao Marama " as " The New World," their entries in regard to it
would appear to be independent.

Collier does not admit into his Literature relating to New Zealand (1889),
any work actually in the Maori language, and records only twenty-five
items which are included in the present work.

The writers referred to above only treated Maori matter incidentally.
The first person to give it serious attention was the late Dr. Hocken, the
value of whose labours on the bibliography of New Zealand does not
require to be stressed. He gathered the Maori portion of his work into a
separate section,* in which the entries are grouped according to subject,

* Two or three Maori items appear in the main portion of the work, most of them
having a reference from the Maori section.

Introduction. xiii

the arrangement in each group being chronological. This method, though
it had been adopted by Bleek for his catalogue, is not convenient in a
bibhography, as the editor's classification may not always coincide with that
which seems natural to the ordinary user. Occasionally the information
Hocken gives is not to be reUed upon, and it is a matter for regret that he
takes no notice of a number of the works which are accurately described in
Bleek's catalogue. In spite, however of these defects Dr. Hocken 's con-
tribution is of the highest value, and it is the first attempt to make a
bibhography of works in Maori. References to Hocken 's work appear with
an H, followed by the number of the page.

A few special classes of books demand some detailed notice. Omitting
the Lord's Prayer, which had been printed in Lee and Kendall's Grammar
in 1820, and again separately at Darlington in 1827, the earliest portions
of the Bible printed were a few chapters in a little book which appeared
in Sydney in 1827 ; new and enlarged editions of this book followed in
1830 and 1833. In 1835 the Paihia Press began operations, and the New
Testament was issued complete at the end of 1837. The pubHcation was
then taken over by the British and Foreign Bible Society, which had made
a money grant to wards, the production of the Paihia edition ; and editions
followed in 1841, 1842, 1844, 1852, 1862, 1887, 1894, and 1897. In addition to
these, portions were issued from time to time, with or without commentary.
Progress with the Old Testament was far less rapid. Authorized trans-
lations of portions, mainly by the Rev. R. Maunsell, were put forth from
the Mission Press at various dates from 1840 to 1856. These early trans-
lations were not of consecutive portions, but shortly after 1846 the parts
so far dealt with were pieced together and issued in a volume comprising
the books from Genesis to Joshua. From time to time the books dealt
with were revised, and an amended translation sent to the Bible Society,
which issued, as the material was available, three volumes in 1848, 1855,
and 1858 respectively, the latter completing the Old Testament. The whole
Bible was issued in London ten years later, and a second edition with a
revised translation brought out in 1887.

Portions of Morning and Evening Prayer were printed at Sydney in
1830 and 1833 in the books already referred to, and in 1839 the Paihia Press
issued a little volume containing an arrangement of Morning and Evening
Prayer with the Litany and twelve pages of hymns. This was reprinted,
with sUght alterations, in 1840, 1842, 1844, and 1850. The complete
Prayer Book, with the title-page dated 1840, was issued at the end of 1841,
in one edition only. After that date the publication was undertaken by
the Society for Promoting Christian Knowledge, which produced its first
edition in 1848. This printed only the references for the Epistles and
Gospels, but in 1850 the volume appeared complete, and from that date
there have been a large number of editions and reprints. The Wesleyan
Mission brought out its first Prayer Book at Mangungu in 1839. The
second edition followed in 1841, and since then there have been six editions,
all printed in Auckland, the latest dated 1894.

The books printed in Sydney in 1827, 1830, and 1833 contained seven,
nineteen, and twenty-seven hymns respectively. Thirty hymns formed a
part of the 1839 Prayer Book, and thereafter the hymns used by the
Anglican Mission were issued separately, or, more correctly, weye printed
with separate pagination. The number of hymns was gradually raised to
fifty-six, and the little pamphlets, by various printers, containing them were
generally used as insets to the Prayer Book. In 1883 Mr. R. C, Harding,

Introduction.

of Napier, printed and published for the Mission a little volume conta:
ing 172 hymns : there have since been several editions of this collection
The earliest Wesleyan Prayer Book contained thirty hymns, the number
being frequently added to, until the total of 114 was reached in 1894. In
addition to the above, there have been printed other small collections of
hymns and not a few leaflets containing each a single hymn, while the
service books of t)ie Roman Mission also include a few.

Journalism has played an important part in the development of the
Maori race. In all, some twenty-nine periodicals in Maori were started
during the nineteenth century. Of these, five would appear to have been
run by the Maoris themselves. The most notable is Te Hokioi, the
official organ of the Maori " king," Potatau, which appeared at irregular
intervals, and in constantly varying form, for two or three years from 1861.
It was succeeded after a long interval by Te Paki o Matariki, which was
issued, also very irregularly, by Tawhiao during the ten years beginning
with 1891. Te Puke ki Hikura^igi, a Wairarapa paper, was established in
1897, and ran for many years. Te Wananga, which was run by Hawke's
Bay Maoris in opposition to Te Waka Maori, then under Government
control, lasted from 1874 to 1878. Of the papers run for the benefit of the
Maoris perhaps the most important was Te Karere Maori, which first
appeared as Te Karere o Nui Tireni in 1842, and continued, with a break
of three years (1846-49), and with various changes of style and form, to
the year 1863. During part, at any rate, of its existence it was under
Government patronage, the imprint describing it as " printed for the
Government." Te Waka Maori, begun in 1863 as a private venture, was
taken under Government control from 1871 to 1878, when it passed again
to private management, and ceased publication in 1879. A final attempt
to revive it in 1884 came to an end after the issue of sixteen numbers.
Te Pihoihoi Mokemoke ',1863), though it ran to only five numbers,
is important as an attempt to counteract the evil effects of the Hokioi.
Te Kahiti, the Maori Gazette, has been issued by the Government, as
required, since 1865. Te Haeata (1859-62), Te Korimako (1882-88), Te Pipi-
wharauroa (1898-1913), Te Hoa Maori (1885-92), were publications of a
more or less definitely religious character. Te Tiwpiri ran from 1898 to
1900, Te Karere o Poneke to fifty-eight numbers, while Te Ao Marama
(two numbers), Te Korimako Hou, Takitimu, Matariki, Te Waka o te Iwi,
and Te Whetu o te Tau do not appear to have lasted a year — several, in
fact, not surviving beyond a second number.

Handbooks for teaching the Maori language have appeared from time
to time under a variety of titles. In addition to those styled grammars
and dictionaries, there have been First Lessons, First Steps, to Maori
conversation and to the Maori language, Manual of Maori Conversation,
Maori Phrase Book, How to learn Maori, Korero Maori, and Te Peka
o te Kowhai: these not including a number of primers or Pukapuka
Whakaako, such as were brought out by the various Missions and by the
Government for the instruction of the Native children.

No other well-defined class of publications seems to demand particular-
ization. There are in all somewhat over 1,200 items dealt with in the
present work ; of these, 50 per cent, are of not more than four pages, a
further 36 per cent, are of not more than forty-eight pages, leaving 14 per
cent, of forty-nine pages and upward.

There are here included references to several works which were never
completed, though a portion of them had been printed. In 1837 Williams's

J

Introduction.

Grammar and Dictionary was sent to press, and 500 copies of the first twelve
pages struck off, when the work was suspended. In 1842 the printing was
resumed, and, beginning from the second half-sheet, the whole was set up
and printed ; but before publication the early impression of the first half-
sheet was discarded, and those pages again set up — a process which led to a
curious omission of two paragraphs.* Sir G. Grey's so called " unicum " in
the Auckland Public Library is in reality only the proofs of twenty-six pages
of a grammar by Mr. E. Norris which never saw the light. A second volume
of Maori songs collected by Sir G. Grey had progressed in 1857 as far as
page 56, and there is in the Auckland Public Library a copy of these pages,
with a pencilled memorandum by Grey that this is the only copy in existence.
It seems probable that the remainder of the issue was destroyed by fire,
and that the work was then abandoned. In 1844 the Church Mission began
printing the Old Testament Lessons for Sundays, but when seventy-eight
pages had been printed, carrying the Lessons to Eastertide, the work was
discontinued. In 1848 another New Zealand edition of the Prayer Book
was projected. Clean proofs have been seen of Morning and Evening Prayer,
the Litany and most of the Communion Service, but no copy of the
completed volume has been found. Colenso had printed on single leaves
132 pages of a work in Maori which he proposed to call " He Matenga
Totika," or " Happy Deaths " ; but his connexion with the Mission ceased
in 1852, and the volume was never completed or published. Bleek's
catalogue has entries (Nos. 158, 159) referring to proofs, two and twelve pages
respectively, of editions of a translation of Whately's Lessons on Religious
Worship, which do not appear to have progressed further. No complete
copy has been seen of the large-type collection of hymns (No. 288b), and it
may never have been completed ; but the point must remain doubtful,
as the only copy seen of the small-type edition of the same collection was
also incomplete, lacking the earlier pages. A beginning was made, about
1870, with a book of canticles pointed for chanting, which does not seem
to have got beyond the first four pages. Only a few specimen pages of
Colenso's Maori Lexicon were printed in 1882 and 1898.

Curious vagaries occur occasionally, and a few cases have been noticed
in which there has been, for part of an impression, a change of title-page
or other matter. A single copy has been seen of Lee and Kendall's Grammar
in which the title-page differs materially from that usually found, and which
has the whole of the prefatory matter reset and rearranged. This is quite
independent of the typographical differences between the ordinary edition
and the abridged one printed on coarse paper. A single copy, also, of the
1837 New Testament has been seen with a different title-page, lacking the
list of books on verso of the same. There was evidently a short run of
signature 3E (pages 259-266) of the Testament, as a few copies were issued
wanting those pages, and some have this sheet supplied in a different
impression which was printed for Colenso by the Rev. J. Hobbs at the
Mangungu Press. This Testament was issued complete, but a number of
copies were broken up into " parts," containing about 100 pages each, and
so distributed ; a title-page was printed for these parts in 1840. The
title-page with a great part of Part I of the first edition of Maunsell's
Grammar was reset, and it was issued in two forms. In 1869 part of the
second edition (1862) was issued with a new title-page wrongly describing
it as the third edition. Te Aho me te Karakia, the latest work issued by

* See Nos. 22, 107.

XVI

Introduction.

the Roman Mission from Kororareka, was jjrinted from Continental type,
and most copies are uniform throughout, but in some copies signatures 13
and 14 are from English type, while in others signatures 17 and 18 show
this peculiarity ; in both cases the remainder of the book is normal. The
second edition of Moteatea (1853) differs from the first only in having a new
title-page and Preface, and in the addition of sixteen pages to the appendix.
The body of the volume seems to have been printed from the same type
with a few trifling corrections. If the entry in Thomson's Story of New
Zealand is correct, it would appear that some coj)ies of the second edition
of Williams's Dictionary (1852) were circulated with a new title-page dated
1857. The first number of Te Wananga appeared in two forms, one marked
" Nama 1," the other without the number. The fourth edition of He Kupu
ma te Ngakau Inoi appeared in 1869 with the title He Inoi mo nga Ra katoa
o te Wiki. The original title was restored in the fifth edition. The second
edition of Taylor's Leaf of the Natural History of New Zealand was styled
A Maori-English Dictionary, though the- plan of the book remained
unchanged, and very little alteration had been made in it. The fourth edition
of First Lessons in Maori was issued for two years with a title-page
describing it incorrectly as the second. A new title-page in 1896 styled it
merely " New edition."

MAORI BIBLIOGRAPHY.

1815-1900.

»

ft

1 . A Korao no New Zealand ; | or, the | New Zealander's First Book ; being [ an

Attempt to compose some Lessons for the | Instruction of the Natives.
I 1 1815.

145 X 105. Pp. 54. Bound in strong brown paper.

Pp. 1-3, alphabets {Na letter ee) and figures {Na figuree) ; pp. 4—7,
syllables of two and three letters ; pp. 7-21, words and short sentences,
English and Maori ; pp. 40-51, vocabulary, Maori and English ; pp. 52-54,
parts of speech, Maori and English.

Written by Thomas Kendall, the missionary. The sentences are the
same as those given by Nicholas (vol. ii, p. 342), but the vocabulary is
not so full. There is a copy in the Auckland Museum.

Kendall, writing to Marsden, says, " I have prepared a first book for
the instruction of the Natives, which I transmit to you. You can get a few
copies printed, if you think proper. There are, undoubtedly, many defects
in it : but it is good to make a beginning. I wish to have it printed with
a large type, and on good paper." Mr. Marsden reported to the Society,
" Mr. Kendall sent me over a spelling book to get printed. I have had a
few hundreds printed and bound. A few copies I have forwarded to you."
(Missionary Register, 1817, p. 525.)

H 36.

2. A I Grammar | and | Vocabulary | of the | Language of New Zealand. | |

Published by the | Church Missionary Society. | | London : | Printed by

R. Watts, I and sold by L. B. Seeley, Fleet Street ; and | John Hatchard &
Son, Piccadilly. | 1 1820.

187 X 112. Pp. (viii), 230, (2). Imprint, facing p. 230, "London: |
I Printed by R. Watts, | Crown Court, Temple Bar."

Contains a note by the Committee, headed " Advertisement," dated
" Church Missionary House, | November 20, 1820," and signed " Josiah
Pratt, Secretary," p. iii ; Contents, p. iv ; Preface, dated " Cambridge,
November, 1820," and signed " Samuel Lee," pp. v-viii ; alphabet, p. 1 ;
syllables, pp. 2-8 ; parts of speech, pp. 8-57 ; syntax, pp. 58-60 ; praxis
(consisting of phrases, sentences, dialogues, &c.), pp. .61-130; vocabulary,
pp. 131-230.

The work was compiled by the Rev. Samuel Lee, Professor of Arabic at
Cambridge, from information supplied by the missionary Thomas Kendall,
and the two Maori chiefs, Hongi and Waikato, who were visiting England.

G 1, H 38.

3. A I Grammar | [&c., as No. 2].

i. 177 X 107. As No. 2, except that it is printed on rough, coarse
paper. Contents identical with those of No. 2, but p. 1 is reset, the chief
difference being in the vowels, the long and short sounds being in one
column in place of two. The remainder of signature B is also probably reset.

ii. Pp. i-viii and 1-60 were also issued as a separate volume, intended
as a handbook for the Natives.

H39.
1 — Maori Bib.

A Bibliography [1820

4. A I Grammar | and | Vocabulary ] of the ] Language of New Zealand.* |

Compiled | for the use of the Missionaries and Settlers | in that Island,

I under the Auspices of the | Church Missionary Society | | London : |

Printed by R. Watts, | for the Church Missionary Society ; | and sold by
L. B. Seeley, Fleet Street. | | 1820.

190 X 110. Pp. (viii), 230, (2). * Gothic. Paper similar to that of
No. 2. Contents of pp. 1-230 identical with No. 2, but the prefatory matter
differs materially; there is no "Advertisement"; the Preface, which is
in parts rewritten and is divided differently into paragraphs, is signed, but
without place or date of writing, pp. iii-vii ; Contents, p. viii.

The above description is from a copy in the possession of the late Mr.
C. A. Ewen, now in the Alexander Turnbull Library.

Hocken says that five years later Kendall proposed the issue of another
edition, of which a few sheets appeared. No specimens of these have been
seen, and the date is probably incorrect, as he was dismissed bv the Society
in August, 1822.

4 a. The Lord's Prayer | in the | New Zealand Tongue.

245 X 195. 1 p. Imprint at bottom, " Atkinson's Office, High-Row,
DarUngton." A folded sheet, printed on front page. Large type, in
ornamental border.

An early attempt at translating the Lord's Prayer, evidently by members
of the Wesleyan Mission. The copy seen had' a letter from a friend in
London written to the Rev. J. Hobbs on the blank pages, and reached him
February 12, 1827.

5. Kenehihi.

170 X 110. Pp. 31. No title-page or date. Imprint at end,
" G. Eagar, Printer, King-st., Sydney."

Contains first three chapters of Genesis (Kenehihi) ; first chapter of
St. John (loani), beginning on p. 11 ; seventeen verses of Exodus xx (Ko te
Rua Te Kau o nga upoko o te pukapuka Ekoro'ha) on p. 17 ; thirty verses
of St. Matthew v (Mataio), beginning on p. 19 ; the Lord's Prayer on p. 24 ;
hymns (Himene vii), pp. 25-31.

Put through the press at Sydney by Mr. R. Davis in August, 1827.
Four hundred copies were printed, at a cost of £41. See Missionary Register,
1828, p. 214, and Coleman's Memoir of Rev. R. Davis, p. 96.

H 500.

5 a. [Catechism.] -

The Rev. J. Hobbs, of the Wesleyan Mission entered in his diary on
October 31, 1827, " While on the passage here (from Sydney to New Zealand)
I enclosed three copies of our translation of the Conference Catechism to
each of the Church brethren."

6. Ko te Pukapuka Tuatahi o { Mohi e huaina ana ko | Kenehi.

172 X 109. Pp. 117. No title-page or date. Imprint at end,
" Printed by R. Mansfield for the Executors of R. Howe." Pp. 1-51 in
double columns. Pp. 53-88 pica ; the rest of the book small pica. Folio
numbers in outer margin at top of page.

Contains three chapters of Genesis, headed " Ko te Pukapuka tuatahi
o I Mohi e huaina ana ko | Kenehi " (pp. 1-7), with the headhne " Kenehi " ;
nine chapters of Matthew, headed in the middle of p. 7, " Ko te Rongo Pai
i a Matiu " (pp. 7-28), with the headline " Matiu " on pp. 7-27 ; four
chapters of John, " Ko te Rongo Pai i a Hoani," beginning three lines from
the bottom of p. 28 (pp. 28-40), all headed " Hoani " ; six chapters of

1833] OF Printed Maori.

6. Ko te Pukapuka Tuatahi o Mohi — continued.

1 Corinthians, " Ko te Pukapuka tuatahi a Paora te | Apotoro ki te hunga
o Koriniti " (pp. 41-51) : this section is in double columns, small pica.
P. 52 blank. Morning Prayer to the Second Collect, followed by the Litany
(Ko te Ritene) and General Thanksgiving (pp. 53-73), with the running
headline, " Ko te Inoinga i te Ata," or sometimes simply "Ata"; Evening
Prayer, with the running headhne, " Ko te Inoinga i te Ahiahi," including
prayers for the King (Kingi Hori), the Royal Family, the Clergy (nga
Mihanere), and All Sorts and Conditions of Men, and the Thanksgiving
(pp. 74-85) ; the Ten Commandments, with running headline, " Ko nga
Ture o te Atua " (pp. 86-88) : this section is in single columns, pica.
Catechisms — " Ko te Katikihama I," with thirty-one questions (pp. 89-93),
and "Ko te Katikihama II," with forty-one questions (pp. 94-100): the
source of these Catechisms has not been ascertained. Nineteen hymns,
" Ko nga Himeme " (pp. 101-117).

Put through the press in 1830 by the Rev. W. Yate, who spent six
months in Sydney for the purpose. Five hundred copies were printed.
See Missionary Register, January, 1831, p. 67, and Yate's New Zealand,
p. 231.

H 500.

7. Ko I te Katikihama III.

185 X 115. Pp. (2), 6. No title-page, date, or imprint. Pagination
in roman figures, the first two pages being unnumbered. Printing very
rough.

Contains the Church Catechism, with the heading above (The Third
Catechism). On the last page is printed " Ka mutu " (This is the end).
This is the Catechism printed at Kerikeri in 1830 by the Rev. W. Yate on
the press brought back by him from Sydney (see Hocken, p. 500), numbers I
and II being in the book printed in Sydney in that year. (No. 6).

A copy of this was presented by the Church Missionary Society to the
Turnbull Library ; there is also one in the Grey Collection in the Public
Library in Auckland.

7 a. He Himene.

The Rev. W. Yate, writing to the Society on September 1, 1830, men-
tions that he and James Smith had been occupied in printing off a few
hymns in the Native language. As he sends one hymn as a specimen, it
may be presumed that they were on separate leaflets. None, however, have
so far been identified {Church Missionary Record, 1831, p. 21).

The arrival of this press raised great hopes in the Mission ; but, beyond
these hymns and the Catechism (No. 7), nothing is known to have, been
printed on it.

8. Ko te tahi wahi o | Te Kawenata Hou | o Ihu Karaiti te Ariki, | to tatou Kai

wakaora. | Me nga upoko e warn | o te pukapuka o Kenehi. ] Ka oti nei

te wakamaori ki te reo o | Nu Tirani. | | Hirini : | Kua oti te ta e Te

Tipene raua ko Te Toki. ] 1 1833.

191 X 153. Pp. 170. Double columns ; long primer. Issued sepa-
rately or bound, with No. 9.

Contains Genesis i-viii, St. Matthew, St. John, the Acts, Romans, and
1 Corinthians.

Seen through the press with the next two items by the Rev. W. Yate,
who was in Sydney for that purpose from November, 1832, to August, 1833.
See Missionary Register, 1833, p. 471 ; Yate's New Zealand, p. 231 ; and
Carleton's Life of H. Williams, vol. i, p. 138 and Appendix D, p. x.

G 43, H 500.

A Bibliography [1833

9. Ko te I Pukapuka Inoinga, | me nga Karakia | Hakarameta, | me era Ritenga

hoki o te Hahi o | Ingarani. | | Hirini : | Kua oti te ta e Te Tipene

raua ko Te Toki. | | 1833.

191 X 153. Pp. 88. Double columns ; pica. Imprint repeated at end.
Issued bound with No. 8 following it.

Contains Morning and Evening Prayer, with slight modifications, the
former, under the heading, " Ko te Inoinga i te Ata," including the Litany
(Ko te Ritene), (pp. 2-14) ; the latter under the heading, " Ko te Inoinga i
te Ahiahi," as in 1830 (No. 6), but with a Prayer for Maori Chiefs replacing
those for the King and the Royal Family (pp. 15-22) ; Ko te Karakia mo
te Hapa o te Ariki (the Communion Service), with the running headline,
" Ko te Hakarameta " (pp. 23-34) ; Infant Baptism, with the heading,
" Ko te Karakia mo nga Tamariki," and headhne, " Ko te Iriiringa Tamariki,"
begins near the foot of p. .34; Adult Baptism, substituting " Kaumatua "
for " Tamariki " in the headings, begins on p. 40 ; Marriage Service, with
heading and headline, " Ko te Karakia Marenatanga," begins near the foot
of p. 46 ; Churching of Women, with heading, " Ko te Wakawetainga o te
Wahine mo tana Wakaoranga i te Wakawanautanga o tana Tamaiti," and
headline, " Ko te Wakawetainga," begins on p. 48 ; Burial Service, with
heading, " Mo te Tanumanga o nga Tupapaku," and headline, " Ko te
Karakia Tanu," begins on p. 50 ; four Catechisms (pp. 57-75), the first
two as in No. 6, the third being a translation of Dr. Watt's First Catechism
(twenty -four questions), and those on Scripture names — Old Testament
(thirty-six questions). New Testament (thirty-four questions)— the fourth
being the Church Catechism (see No. 7) ; " Ko nga Himene " (twenty-seven
hymns) occupy pp. 77-78.

G 28, H 501.

10. Ko nga | KatikJhama | e wa ; | ka oti nei te wakamaori | ki te reo o | Nu Tirani.
I I Hirini : | Kua oti te ta e Te Tipene raua ko Te Toki. | 1830.

143 X 89. Pp. 55. Printed on stout bluish laid paper, the type
being that of pp. 57-75 of the preceding item lifted and made up into small
pages. For other editions see Index.

H 501.

11. Letter [ of the | Right Honourable | Lord Viscount Goderich, | and | Address |
of 1 James Busby, Esq., British Resident, | to the | Chiefs of New Zealand.

I I Ko te puliapuka | o te tino Rangatira | o Waikauta Koreriha, | me

te korero | o te Puhipi, | ki nga Rangatira | o Nu Tirani | | Sydney : [

Printed at the Gazette Office, by Anne Howe.

213 X 134. Pp. (2), 10. Double columns.

Maori and English in parallel columns. The letter is dated June 14,
1832, and the address May 17, 1833.

H 53.

12. [Lesson Sheet.]

560 X 432. Four sheets in large type, two printed by Jones, Bridge
Street, Sydney, containing : —

i. Maori alphabet, figures, signs of punctuation, &c.
ii. Scripture texts in Maori, syllabified.

iii. A simple morning and evening prayer for children, in English.
Iv. A notice, " The Order of this School is, A Place for Everything and
Everything in its Place."

// 525.

I

1835] OF Printed Maori.

13. [Lesson Sheet.]

458 X 394. Two sheets, each with a heading in EngHsh in large type
(48 pt.), the heading repeated in Maori and followed by two verses in Maori,
the reference being in English. The type of the Maori is two-line english,
and the syllables are divided.

i. Children brought to Christ. Ka mau-ria nga ta-ma-ri-ki ki te
Ka-rai-ti. 19th Matthew, 13, 15.

ii. Christ raiseth Lazarus to Life. Ka wa-ka-a-ra-hia a Ra-ha-ru-hi
e te Ka-rai-ti. 11th John, 43, 44.

This item and the preceding one are probably before the date of the
Mission Press.

14. Ratari.

255 X 197. Twelve sheets, without date or imprint, headed " Ratari I "
to " Ratari 12," beginning with the simple syllables and leading up to
words of three syllables. The type used varies : 1, 2, 3, 5, 7, heavy -faced
canon; 4, G, 8, 9, 10, two-line english; and 12, double pica. "Ratari"
probably stands for " Letters." As Colenso makes no mention of any
sheets of this number or size proceeding from the Press in the opening years.
it is most probable that these were printed in Sydney. Marshall mentions
that in 1834 he procured the printing in Sydney of some lessons embodying
improvements suggested by himself. They may be the " Ratari " {Personal
Narrative, 1836, p. 47). Sheet 11 has not been seen.

H 525.

15. Ko nga Pukapuka | o Paora te Apotoro ] ki te Hunga o | Epeha, o Piripai. | |

[Woodcut] I Matiu, Upoko 20, 34. | | Paihia : | He mea ta i te Perehi

o nga Mihanere o te | Hahi o Ingarani. | | 1835.

195 X 125. Pp. 16. Double columns ; long primer. Printed in 8vo.
The cut is of Christ healing the two bhnd men.

The Epistles to the Ephesians and the Philippians.

The first work printed on the Paihia press. Completed on February 21,
1835. Two thousand copies were printed, which were issued separately, and
bound up with the Gospel (No. 17), which was printed at the end of the
year. This translation was, after further revision, incorporated in the New
Testament of 1837 (No. 20).

. H 501.

16. [Tables.]

200 X 165. 1 p.

Colenso, in his report to the Church Missionary Society, mentions these
before the Gospel (No. 17). Five hundred copies were printed. No copy
has been seen. The tables were addition, multiplication, and shillings and
pence.

17. Ko te I Rongo Pai | i | tuhituhia | e | Ruka. | | [Woodcut] | Upoko 2, 46.

I I Paihia : | He mea ta i te Perehi o nga Mihanere o te | Hahi o

Ingarani. | | 1835.

190 X 115. Pp. 67. Double columns ; long primer. Printed in 12mo.
The cut is of Christ in the Temple.

The Gospel according to St. Luke. One thousand copies printed by
Colenso in December, 1835. Issued separately, and bound up with the
Epistles (No. 15), which were printed in February. This translation was,
with one or two trifling alterations, used in the New Testament of 1837.
The original of the first twelve chapters, in the handwriting of the Rev. W.
Williams, is in the Turn bull Library.

H 501.

A Bibliography [1835

17 a. [Circular.]

210 X 157. 1 p.

1

Colenso's Day Book mentions the printing, to the order of the British
Resident, in April, 1835, of "50 4to circulars in Native, relative to being
shot at." No copy has been seen. He reported to the Society in July of
the same year the printing of seventy-five circulars in the Native language
for the Resident ; these may have been another circular.

17b. [Circular.]

210 X 157. 1 p.

Colenso's Day Book mentions printing, to the order of the British
Resident, on October 12, 1836, " 70 foolscap 4to circulars, in Native
language, relative to Baron de Thierry." No copy has been seen.

18. [A ticket.]

82 X 61. Five lines in an ornamental border. The wording is,
" Weteriana Metoriti Hohaiati. | Ko te tohu mo Tihema 1836. | . . . .
Ihikiera, XXXiv. 31. | E | "

Probably one of the earliest products of the Mangungu Press.

19. Ko te Pukapuka Tuatahi o te Reo Maori.

No copy of this has been seen, but the second edition was issued from
the Mangungu Press in 1837 (No. 24).

20. Ko te I Kawenata Hou | o | to tatou Ariki te Kai Wakaora | a Ihu Karaiti.

I I He mea wakamaori i te Reo Kariki. | | Paihia : | He mea ta

i te Perehi o nga Mihanere o te Hahi | o Ingarani. | | 1837.

215 X 135. Pp. 356. Printed in 8vo, double columns. Title-page in
double rules. P. 2, verso of title-page, has the list of the books in two
columns. The translation begins on p. 3. A copy has been noted in
which the list of books on p. 2 is wanting, and the title-page has been reset
without rules, " Paihia " being in roman capitals instead of italic, and the
imprint divided, " He mea ta i te Perehi o nga Mihanere o te | Hahi o
Ingarani," in these particulars resembling the title-page printed in 1840
for the " portions " (No. 42). Apparently Colenso printed a short run of
signature 3E (pp. 259-266), containing Ephesians and a few verses of
Galatians, for in June, 1841, he received from the Rev. J. Hobbs, of the
Wesleyan Mission Press, 208 copies of this sheet. Copies may occasionally
be seen made up with this reprinted sheet, which may be readily recognized
by the difference in the type ; while a copy in the TurnbuU Library has been
bound with guards in place of these pages.

The New Testament.

The translation was njade by the Rev. W. Williams, assisted by Messrs.
W. G. Puckey and J. Shepherd. The printing of 5,000 copies was com-
pleted by Colenso on December 30, 1837. On completion, 1,000 copies
were allotted to the Wesleyan Mission, and, of the balance, half were bound
in Sydney and the remainder at Paihia under the superintendence of
Colenso. A considerable number were made up into " portions," differently
assorted, each equivalent to about one-third of the volume, and so issued.
In 1840 a titie-page was printed for binding with tliose portions. (See
No. 42.)

Reference to this edition of the New Testament is made in the Mi^sionari/
Register, 1836, from which it appears that the Bible Society had agreed to
defray the expenses of printing 2,000 copies.

G 44, H 501.

1837] OF Printed Maori.

21. He Wakaputanga o te Rangatiratanga o | Nu Tirene.

314 X 210. 1 p. Imprint at foot, " He mea ta i te Perehi o nga
Mihanere o te Hahi o Ingarani." Printed on bluish paper,

" Declaration of Independence," signed October 28, 1835, by thirtj'-one
chiefs, including Hongi and Pomare, with a footnote of assent signed by
Nene and five others who had not attended the meeting. Colenso's Day
Book says that 100 copies were printed on April 26, 1837, to the order of
the British Resident.

H 550.

21 a. He Wakaputanga o te Rangatiratanga o ] Nu Tirene.

333 X 225. 1 p. As No. 21, but printed on white paper with water-
mark, " W. King, 1829."

Apparently a second edition of No. 22, in which a number of corrections
have been made in the names of the chiefs ; " te " being inserted in some
cases, and " Ngati " substituted for " Ngate," &c.

22. [Maori Grammar.]

191 X 115. Pp. 12. No title-page, date, or imprint.

The beginning of the Grammar and Dictionary by Rev. W. Williams.
Colenso enters in his Day Book under October 4, 1837, " Printed first |- sheet
Grammar, demy 12mo." Waiting to the Church Missionary Society on
March 24, 1838, he reports it as " now ready for press." He enters 500
copies in his return of books printed before January, 1840, and records the
distribution of some copies subsequently to that date. This sheet was
ultimately discarded, and the whole reset by Telford. (See No. 107.)

The pages are numbered 3-14, and have the contents, of pp. xi-xx
of No. 107, except that there are here added three paragraphs—" Ta
taua," &c., " Ta maua," &c., and " Ta tatou," &c. — which were inad-
vertently omitted from No. 107 and from the second edition, No. 248.
There is a copy of this sheet, wanting pp. 11 and 12, in the Hock en
Library, bound up with pp. 1-195 of No. 107 ; the latter evidently from
proof sheets of that work, as pp. 1 and 2 are set differently from the
copies as issued.

23. Ko te I Rongo Pai | i tuhituhia | e nga kai Avakaako | o Ihu Karaiti. | Me te

Mahi I o nga Apotoro. | Me | nga Inoinga, | me | nga Himene hoki. | |

New Zealand : | Printed at the Wesleyan Mission Press. | 1837.

191 X 115. Pp. (2), 120, 12, 12. Double columns, without dividing
rule ; set in long primer and bourgeois, the change of type being made
generally at the end of a page. Each division closes with the imprint as on
the title-page.

i. The first division is evidently the work described by Hocken (p. 514)
as " a Harmony of the Gospels," an expression derived apparently from
Morley's History of Methodism in New Zealand (p. 60). It contains, " Ko
te Rongo Pai | i tuhituhia e nga kai wakaako | o Ihu Karaiti | me te Mahi
a nga Apotoro " (extracts from the Gospels, arranged in seventeen sections),
(pp. 1-31); " Ko I nga Merekara | o to | tat9u Ariki " (the miracles,
arranged in twenty-one sections), (pp. 32-48) ; " Ko | nga Kupu wakarite
I o Ihu Karaiti " (the parables, running on into the history, twenty-nine
sections), (pp. 49-78) ; " Ko te Matenga o to tatou Ariki " (the death of our
Lord, occupying ten sections), (pp. 78-96) ; " Ko nga Mahi a nga Apotoro "
(extracts from the Acts, in fifteen sections), (pp . 97-120). Each section
has a short title which breaks the column in the page. The passages from
St. Matthew and St. Luke agree with the 1837 New Testament, those from
the Acts are very similar to that version, while passages from St. Mark
and St. John show considerable divergence.

A Bibliography [1837

23. Ko te Rongo Pai — continued.

ii. The second division is a reprint, with some omissions, of thi
Morning and Evening Prayer from the book of 1833 (No. 9), under heading,
" Ko nga Inoinga i te Ata."

iii. The third division, with heading " Ko nga Himene," oonta:
thirty -five hymns. These hymns consist of fourteen taken from the Sydney
book and twenty-one new ones composed apparently by members of the
Wesleyan Mission ; nine of the latter and one of the former were discarded
in the compilation of the 1839 book (No. 36).

23 a. Ko nga Inoinga i te Ata.

185 X 111. Pp. 12, 12. No title-page or date. Imprint at end of
the second division, " Mangungu : | He mea ta i te Perehi o nga Mihanere
Weteriana." Both divisions marked on p. 1, " 2nd Edit."

i. A reprint of the second division of No. 23, but without the imprint.

ii. A reprint of the third division of No. 23, but having the imprint as
above.

23 b. Ko etahi | o nga Korero | i te | Kawenata Tawito.

190 X 110. Pp. 12. No title-page. Double columns, without dividing
rules. Headings of sections carried across the page. The make-up is
uniform with that of No. 23, i.

Contains extracts from the following books of the Old Testament :
Genesis (Kenehi), Exodus (Ekoroha), Deuteronomy (Ruteronome), Joshua
(Hohua), Chronicles (Koronika), Kings (Kingi), and Daniel (Raniera). In
several cases the names for the books differ from those finally adopted. The
translation is the same as that of the 1833 book (No. 8), where passages are
the same.

Only the first twelve pages have been seen. Apparently the opening
of a larger work. See No. 58.

24. Ko te Pukapuka Tuatahi o te | Reo Maori.

194 X 121. Pp. 4. No title-page or date. Printed on heavy laid
paper. Imprint, " Mangungu : He mea ta i te Perehi o nga Weteriana
Mihanere." Marked at head, " 2nd Ed.''''

A primer with the heading, " Ko te Pukapuka Tuatahi o te | Reo Maori."
Contains alphabet, large and small ; figures, arable and roman ; words,
of one, two, three, and four syllables (pp. 1, 2) ; and sentences (pp. 3, 4). AA
the " wh " is not used, this cannot be later than 1840, and is probably
earUer. An annotated copy, initialled " W. W." (W. Woon), has written at
the end, " Nov. 16, 1837 " ; and the imprint is the same as that of No. 29.

24 a. Ko Nga Katikihama | Mo Nga Tamariki Nonohi.

185 X HI. Pp. 12. Single columns. No title-page or date. Imprint,
* at end, " Mangungu : | He mea ta i te Perehi o nga Weteriana Mihanere."

" The Catechisms for Little Children." The contents are the same as
those of No. 59, with a few trifling alterations, this being apparently the
earlier edition. Five chapters of unnumbered questions occupy four pages.
" He Katikihama | ki nga Ingoa o te Karaipiture " (questions on Scripture
names) fill four and a half pages, with a rule dividing Old Testament from
New Testament names on p. 7. " Ko nga Ture o te Atua " (the Ten Com-
mandments) begin on the middle of p. 9, followed by more questions. The
last item is " He Inoinga mo nga Tamariki " (a prayer for children). Compare-
No. 69.

Issued about 1837 or 1838.

1838] OF Printed Maori.

24 b. He Pukapuka Wakaako.

185 X 111. Pp. 2. No date. Imprint at end. " Mangungu : | He mea
ta i te Perehi o nga Weteriana Mihanere."

Contains " Ko nga Tohu Pukapuka " (punctuation marks), and " Ko
nga Wika " (figures), in words and figures, roman and arable, on the first
page ; on verso are " Ko te Wehewehenga o te Taima " (divisions of time),
" Ko nga Ingoa o nga Ra o te Wiki " (days of the week), " Ko nga Ingoa
o nga Monite " (the months), " Ko Itaneti " (a definition of " eternity "),
" Ko te Huihuinga o nga Wika " (a, multiplication table), and " He Ritenga
o nga Moni " (a money table).

Issued about 1837 or 1838.

25. Order | of | Consecration | of | a Burial Ground.

195 X 125. Pp. 4

Contains a translation of Genesis xxiii, 1-20, and two Collects in Maori.
One hundred copies printed December, 1838, for use by Bishop Broughton.

H 517.

26. Order | of | Confirmation.

195 X 125. Pp. 4.

Translation for use by Bishop Broughton, with the heading, " Ko te
Tikanga o te Wakapanga o nga Ringaringa," &c. Two hundred copies
were printed in December, 1838. This and the preceding item were trans-
lated by the Rev. W. Williams.

H 517.

27. Ko te I Anatikaraiti. | He Korerorero, na te Akonga raua ko tona Kai Wakaako.

178 X 109. Pp. 4. No title-page. Imprint at end, " He Mahi tenei
na nga Mihanere i Nu Tirani. 1838."

" The Antichrist," a tract in the form of a conversation between Akonga
(Learner) and Kai Wakaako (Teacher), drawn up by the Rev. R. Maunsell
on the arrival of the Roman Mission in New Zealand. The type is that of
the Mangungu Press.

('. 76.

27 a. Ko I nga Ritenga | mo te Hunga ] e huihui ana ki nga Karahi.

190 X 112. Pp. 4. P. 4 in double columns. No title-page. Imprint
at end, " He mea ta i te Perehi o nga Mihanere Weteriana. 1838."

Contains a set of Methodist class rules (pp. 1-3), followed by the Ten
Commandments (p. 4). The first item is evidently a revised edition of the
rules given below (No. 30). Another edition was published in 1841 (No. 70).

28. He Pukapuka Wakaako.

191 X 115. Pp. 12. No title-page. Two sizes of tjrpe used. Imprint
at the end, " Mangungu : He mea ta i te Perehi o nga Mihanere Weteriana ;
1938."

General heading, " He Pukapuka Wakaako." Contains sixteen instruc-
tions on religious topics, followed by six prayers. The sections, which are
not numbered, and the prayers have headings, those of the last four prayers
being in italics. Sections 1-11 are printed in small pica, and the remainder
in long primer. See next entry.

H 514.

10 A Bibliography ' [1839

29. He Pukapuka Wakaako.

191 X 115. Pp. 12. No title-page or date.

General description and contents the same as in the previous entryJ
but imprint at end, " Mangungu : | He mea ta i te Perehi o nga WeterianI
Mihanere." The sixteen sections are numbered. The heading of No. xij
is changed from " Ko te Ra Tapu " to " Ko te Ra Hapati." The prayer
are under a main heading, " He Inoinga mo nga Tamariki,'.' and all hav«
italic headings. Sections v, ix, x, xii, and xiv are in small pica, the rest
of the book being in long primer. As the " wh " is not used, this is not
later than 1840, and may have preceded the previous item. Imprint the
same as in No. 24, and should probably be assigned to the same date.

30. Ko nga Ture mo te Hunga e huihui | ana ki te Karaihe.

143 X 112. Pp. 4. No title-page, date, or imprint. Pica.
Rules for Methodist class members, under the heading as above. Pub-
lished about the same time as the previous entry, ? 1837. See No. 27a.

31. Ko te Pukapuka | o nga Inoinga, | me te | Minitatanga | o nga Hakarameta, |

ko I era Tikanga hoki o te Hahi, | ki te Ritenga | o te Hahi o IngaranLl

I 1 Paihia : | He mea ta i te Perehi o nga Mihanere o te | Hahi o|

Ingarani. | | 1839.

178 X 102. Pp. 36. Double columns. Title in double rules.

Contains Morning Prayer, under the heading " Ko te Tikanga mo |
nga Inoinga o te Ata, | i nga ra katoa o te tau," as far as the Third Collect
continuing with the Litany, still under the page heading, " Ko nga Inoin^
o te Ata." Included in the Litany is the General Thanksgiving. Evening
Prayer begins on p. 15, under the heading, " Ko te Tikanga mo | nga Inoinga
o te Ahiahi, | i nga ra katoa o te tau." Collects for the Maori chiefs and
their relatives take the place of those for the Queen and the Royal Family,!
The Prayer for All Sorts and Conditions of Men, and the General ThankS"?
giving, are printed before the Prayer of St. Chrysostom. Pp. 23-34 contai
hymns, forty-two in number. Pp. 25 and 26 contain prayers, under the
heading, " Ko nga Inoinga," for private use for morning and evening, and
for use before and after service, and before and after food.

The title-page, which translates that of the English Prayer Book, wa»l
prepared for the complete Prayer Book, which was not issued till Novem-
ber, 1841 (see No. 39). Colenso made an entry in his Day Book, dated
January 18, 1839, " Commenced printing Prayer Book— ^j 000 copies of large
P.B. — 4,000 do. small do." It appears from other entries that these
numbers were subsequently changed to 6,000 and 7,000 respectively, and
on September 20 he issued 100 copies of the latter, which must, therefore,
have been completed. His use of the terms " small " and " large" in this
connexion is misleading. The " small " book was an abridged form of
the full, " large," book ; the pages were the same size, and the contents of
signature A (pp. 12) identical in the two editions. See Nos. 37, 39.

U 509.

32. He I Kupu Ui ] mo te | Hunga o te Kura. [ | Paihia : | He mea ta i te Perehi

o nga Mihanere o te | Hahi o Ingarani. | | 1839.

186 X 112. Pp. 8, two being blank. Short title, "He Kupu Ui "
(p. 3). Imprint repeated, without date, at end.

Contains ninety-nine questions in six chapters, headed, in great primer,
" Korerotia a Maka, "Upoko 14, 26-45 " (thirty-two questions) ;".... a
Roma, 4, 25 " (eleven questions) ; " .... a Karatia, 2, 16 " (thir-
teen questions) ;"....! Hoani, 5, 3 " (fourteen questions) ; " .... a
Korohe 4, 2 " (fifteen questions) ; " .... a Hoani, 15, 6 " (fourteen
questions). The questions, based on the headings, are not answered, but the

1

1839] OF Printed Maori. 11

32. He Kupu Ui — continued.

majority have appended a reference in the form " Kei a Roma, 9, 5." Three
thousand copies were printed on November 1, 1839. Mr. H. Hill, of Napier,
has a copy. The original MS., written by Mrs. W. Williams, is in the
Turnbull Library. A second edition was printed in Wellington, 1841 (No. 66).

33. Ko te I Pukapuka Kauwau | o te Pihopa, | Ki te Hunga Wakapono | o Nu

Tirani, | e huihui ana ki te Hahi o Ingarani, i te | Wakaminenga ki Paihia,

I mo te I Kai'akia o te Wakapanga ringaringa, | Hanueri 5, 1839. | |

.... Matiu, Upoko 19, rarangi 13. | . . . . Ko nga Mahi, 8, 14. | |

Paihia : | He mea ta i te Perehi o nga Mihanere a te | Hahi o Ingarani.
1 I 1839.

190 X 110. Pp. 4.

The original address, by Bishop Broughton, is given in the Missionary
Register for December, 1839, p. 551. The translation, written by W. Williams,
from which the above was printed is in the Turnbull Library, and has the
title in pencil as above, except the date, " 4 ?? " It was set up by Colenso
on August 10 and issued on September 16. The verses in the title are printed
in full. Four thousand copies were printed.

G 76a, H 502.

34. He I Pukapuka Wakaako ; j hei wakamatau | i nga tangata kiano i mohio noa

ki I te korero pukapuka. | | [Cut] | . . . . Matiu, Upoko 21, rarangi 15.

I 1 Paihia : | He mea ta i te Perehi o nga Mihanere o te | Hahi o

Ingarani. | | 1839.

178 X 105. Pp. 23. P. 13 is in italics. Uncut copies run to 195 X
115 mm.

A primer for those unable to read, containing letters, syllables, words,
and sentences, graduated as to length and size of type. An edition of
10,000 was printed. A second edition was brought out in 1842 (No. 74).

H 525.

34 a. A Grammar and Vocabulary of the New Zealand Language, with a Collection
of Dialogues and Songs. By George Samuel Evans, of Lincoln's Inn, Esq.,
D.C.L.

This title is given on the cover of Ward's Information relative to New
Zealand (Parker, London, 1839), announcing its forthcoming publication.
Exhaustive inquiries have failed to elicit any information as to the work,
and, as Dr. Evans was an officer of the New Zealand Company, it is not
improbable that the matter he had collected was incorporated in the second
volume of Dieffenbach's Travels in New Zealand, Part ii of which deals with
the language.

35. He I Pukapuka Aroha. | | . . . . Maka, 4. 33, 34. | | [Cut] | Ko te

Wakairinga o te Nakahi e Mohi i te Koraha. | . . . . Hoani, 3. 14. | |

Paihia : ] He mea ta i te Perehi o nga Mihanere o te Hahi o Ingarani
1 1 1839.

191 X 115. Pp. 24. Title on cover of heavy grey paper. On back
of cover is a hymn, five verses of six lines. At foot of p. 1, "No. 1. Aug.,
1837."

A letter written by Colenso, setting forth the blessings of religion.
Three thousand copies were printed.

H 517.

I

i

12 A Bibliography " [1839

36. Ko te I Pukapuka | o | nga Inoinga | o te | Hahi o Ingarani, | me | nga Himene

I Weteriana. | | Mangungu : | He mea ta i te Perehi o nga Mihanere ,

Weteriana. 1 o Ingarani. | | 1839. <

178 X 102. Pp. 36. Double columns. Title-page in double rules.

Contains prayers (pp. 3-16), being nearly the same as in the Church
Missionary book of same date (No. 31), but without rubrics, and having an
extra Collect before the General Thanksgiving, and tha Lord's Prayer sub-
stituted for the Grace at Evening Prayer ; (pp. 17-24) thirty hymns,
followed by a final rule and a blank of an inch ; then follow (pp. 25-36)
hymns 31-73, and a final imprint, " Mangungu : He mea ta i te Perehi o
nga Mihanere | Weteriana o Ingarani." For other editions see Index ;
and see Nos. 23, 23a.

36 a. Ko te I Pukapuka Aroha | o nga Kaumatua o te Hahi Weteriana o Ingarani, ]
Matou ko nga Mihanere, ki o matou | tangata i Nu Tirani.

195 X 118. Pp. 4. No title-page. Signed "Matou ko te Pumipi
ma " (Bumby and his companions). Dated " Mangungu, Nowema 12,
1839." Imprint, " Mangungu : | He mea ta i te Perehi o nga Mihanere
Weteriana | o Ingarani."

A pastoral letter from the Wesleyan elders and missionaries to their
converts. The letter, which is signed on behalf of the writers by the
Rev. J. Bumby, gives, among other matters, statistics of the Methodist
Connexion, and announces the expected arrival of the Mission ship " Triton."
See also No. 61.

37. Ko te Pukapuka ] o nga Inoinga | [&c., as No. 31] | 1840.

178 X 104. Pp. 24 and (12). Double columns. Title in double rules.
i. Contents the same as those of No. 31, but the two pages of private
prayers are transferred from 35, 36, to 23, 24.

ii. The hymns occupy the whole of signature f (12 pp. without pagina-
tion). The whole of the book was reset for this edition, of which 20,000
were printed.

The book was issued separately, generally in brown-paper cover, or
bound up with the Psalms (No. 38). Some copies are made up from
the first twenty-four pages of No. 39, breaking off near the end of the
Athanasian Creed.

0 27, H 509.

38. Ko I nga Waiata | a Rawiri. | | Katahi ka taia ki te Reo Maori. | |

No Paihia : | He mea ta i te Perehi o nga Mihanere o te | Hahi o Ingarani.
I I 1840.

178 X 104. Pp. (2), 125. Double columns. Title-page in double rules.

Puckey's translation of the Psalms. The printing of 11,000 was begun
in May, 1840," and the first copies were issued in November. Issued
separately, or bound up with the preceding item. Colenso, in his Day Book,
mentions "Psalms" and "Psalters," and forwarded specimens of each to
the Church Missionary Society with his return of books printed in 1840,
though the return has no mention of the Psalt«r, and it is not clear what he
meant by the respective terms. He enters in his Day Book that he was
printing 6,000 of these " to be bound separately."

O 74, H 509.

1840] OF Printed Maori, 13

39. Ko te Pukapuka | o nga Inoinga | [&c., as No. 3l].

178 X 102. Pp. 218, (2), 142, and (12). Double columns. Title-page
in double rules.

i. This is the "large" Prayer Book referred to by Colenso (see
No. 31). It is the first complete edition of the Prayer Book, and contains
(pp. 3-218) all the services to the end of the Commination, but the arrange-
ment of Morning and Evening Prayer and the Litany is the same as in the
"small" edition (No. 31); though signature E (pp. 13-24) was reset, as
. the Athanasian Creed opens on p. 23. Six pages (*23-*28) were inserted
between pp. 22 and 23. These contain special prayers (including one for
those at sea, and one for the Governor) and thanksgivings (including one for
deliverance from a storm at sea). The private prayers of the " small "
edition (pp. 23, 24) are omitted.

ii. The second division of the book consists of the Psalms, as in the
previous item, followed by the Thirty-nine Articles (with the heading,
" Ko nga I Korero ki te Wakapono [ a te Hahi o Ingarani "), and the Table
of Prohibited Degrees (pp. 127-141), translated on his own initiative by
Colenso. This translation of Colenso's was discarded in subsequent editions,
the authorized translation not appearing until 1883 (No. 646). On the
verso of p. 141 is " Ko te wakamutunga tenei. | Nowema, 1841 " (This is
the ending. November, 1841).

iii. At the end are the hymns as in the " small " edition (No. 37).

G 29, H 509.

40. Mo te Hapa o te Ariki.

168 X 114. Pp. 2. Double columns. No title-page, date, or imprint.
P. 2, which contains six lines in all, is printed separately and pasted on to
the back of p. 1.

A leaflet with heading as above (For the Lord's Supper), containing
the Confession, Sursum Corda, Tersanctus, and Gloria in Excelsis, printed
from the type of the 1840 Prayer Book (No. 39), but with different two-line
capitals. Evidently issued for the use of Maori congregations.

41. Mo te Iriiringa.

146 X 112. P. 1. , Double columns. No title-page, date, or imprint.
Type similar to that of the 1840 Prayer Book (No. 39), but not simply lifted
from the form for that book.

Contains the four questions addressed to adult candidates for baptism,
with the respective answers. Evidently printed for the use of candidates
during the service.

Particulars obtained from the JMitchell Library, Sydney.

42. Ko tetahi Wahanga | o te | Kawenata Hou | o j to tatou .A.riki te Kai Wakaora |

a Ihu Karaiti. | — — | He mea wakamaori i te Reo Kariki. | | Paihia :

I He mea ta i te Perehi o nga Mihanere o te | Hani o Ingarani. | | 1840.

216 X 140. Title-page only.

In 1840, 1,500 copies of this title-page were printed to be issued with
the " parts " of the 1837 New Testament. In 1838 Colenso had bound
up 200 each of the following parts : (a) St. Matthew, 44 pp. ; (6) St. Mark
and St. Luke, 74 pp. ; (c) St. John -Romans, 100 pp. ; (^) 1 Corinthians-
Philemon, 76 pp. ; (e) Hebrews-Revelation, 60 pp. ; and these parts were
issued from February, 1839. The following combinations have been noticed
with the title-page : (c) as above, 100 pp. ; (/) St. Matthew and Titus-
Revelation, 110 pp.; {g) St. Mark, St. Luke, and 1 Corinthians - Colos-
sians, 130 pp. ; (A) St. Mark, St. Luke, and Galatians - Philemon, 128 pp. ;
(i) Galatians-Revelation, 104 pp; and (j) St. John - 2 Corinthians, 132 pp.
Some of the copies of {g), (h), and (i) are made up with the sheet signa-
ture 3E supplied by the Wesleyan Mission Press (see No. 20). Grey, finding
the part (i) with this title-page, was led to believe that the printing of the
New Testament was not completed until this year.

G 45. H 502.

14 A Bibliography [1840

43. Ko nga Upoko eono | o te Pukapuka a te | Poropiti a Raniera : | me | te Puka-
puka ano hoki | a te | Poropiti a Hona : | He Kupu ra no te Paipera, ko ia

hoki te Puka- | puka a Ihowa te Atua pono. | | Katahi ka taia ki te

reo Maori. | [ No Paihia : | He mea ta i te Perehi o nga Mihanere.

I I 1840.

191 X 109. Pp. 28. imprint at end, " No Paihia : He mea ta i te
Perehi o nga Mihanere."

Contains the first six chapters of Daniel and the Book of Jonah.
Colenso printed 5,000 of this and the following item, and issued the first
copies on November 17, 1840. Hocken (p. 507), probably copying Grey
(p. 23), states that the translation is by Colenso. The manuscript, which
is in the Turn bull Library, is dated 1836, at which date Colenso would
hardly have been competent for the task. Further, it is marked on the
cover " Ahu " (corrected to " Paihia "). Mr. W. G. Puckey was stationed at
Te Ahu, and Mr. E. W. Puckey, after inspecting the manuscript, had
no hesitation in stating it to be in his father's handwriting. At thf
end are two memos, "Revised, Janv. 11/40, W. C." and "Re-revised,
June 3/40."

H 507.

44. Ko nga Upoko ewitu | [&c., as in the previous item].

191 X 109. Pp. 32.

A reprint of the previous item, with the insertion of the seventh chapter
of Daniel.

G 40, H 507.

45. [Ihaia.]

190 X 110. Pp. 12. Imprint at end, "No Paihia: He mea ta i te
Perehi o nga Mihanere."

Contains Isaiah xlix-lv, with the heading, " Ko tetahi wahi j o te |
Pukapuka a Ihaia | a te Poropiti." This is the first instalment of Maunsell's
translation of the Old Testament. Twelve copies were issued to him on
February 26, 1841, and during the next two months over 5,000 were dis-
tributed in the Mission.

Q 41, H 507.

46. Ko tetahi wahi | o te | Pukapuka Tuarua a Mohi | o | Ekoruhe. | | He mea

wakamaori no te Reo Hiperu. | | No Paihia : | He mea ta i te Perehi

o nga Mihanere o te Hahi | o Ingarani. | | 1840.

181 X 109. Pp. 89. Small pica. Printed without the " wh."
Contains (pp. 2-52) Exodus i-xx, with the heading, " Ko | tetahi wahi
o te pukapuka tuarua a Mohi | o Ekoruhe," and (pp. 53-89) Deuteronomy
i-xii, with the heading, " Ko tetahi | wahi o te Pukapuka Tuarima a Mohi |
ko tona ingoa nei | ko Tiuteronomi." This, though dated 1840, was,
apparently, not finished till two years later. Colenso issued " proof
copies" to the Committee and missionaries on October 7, 1842, and dis-
tributed 2,000 before the end of the year, when his Day Book closes. The
translation is Maunsell's. Issued singly, boimd in stout brown paper, and
also in combination with other items. See note to No. 124.

0 53,57; H 504.

1840] OF Printed Maori. 15

47. Ko etahi atu | Upoko o Tiuteronomi.

181 X 109. Pp. 91-137. No title-page, date, or imprint. Printed
without " wh."

" Further Chapters of Deuteronomy " (Maunsell's translation), paged
to follow the preceding item, and containing chapters 13-19, pp. 91-107
(ending at top of the page), and chapters 26-34, pp. 109-137. Probably
issued only in conjunction with the preceding item and others printed in
1845. See note to No. 124.

G 58, 60 ; H 504.

48. Kg Hohua.

181 X 109. Pp. 41. No title-page, date, or imprint. Printed with-
out " wh."

Contains Joshua (Maunsell's translation), chapters 1-10, pp. 1-29
(ending at the top of the page, and p. 30 being blank), and chapters 22-24,
pp. 31-41. Possibly issued separately, but generally found bound up with
the Pentateuch. See note to No. 124. This and the preceding item were
printed by Telford at Paihia previous to May, 1843, when he mentioned
them in a letter to the Church Missionary Society {CM. Record, 1844, p. 9).

G 61, 63 ; H 504.

49. Ko I nga Katikihama | ewa : | ka oti nei te wakamaori ki te reo | o Nu Tireni.

I 1 Paihia : | He mea ta i te Perehi o nga Mihanere o te | Hahi o

Ingarani. | | 1840.

181 X 113. Pp. 28. Imprint repeated at end.

These Catechisms are made up from the Sydney edition (No. 9), by
omitting the first, and dividing the third after the twenty-fourth question,
making the remaining seventy questions form the third. There are also
a number of verbal alterations. A copy of No. 10 is extant, initialled by
Colenso, and showing the emendations in his handwriting. Ten thousand
of these were printed.

H 512.

50. He I Maramatakahaere : | ara, ] he pukapuka | Hei wakakite i nga Ra Tapu, i

nga Ra Hakari, i | nga Ra e kowiti ai e hua ai te Marama, i nga | aha nba
atu, mo nga ra katoa nei o te tau [ 1841, o to tatou Ariki o Ihu Karaiti.

I I . . . . Kenehi, 1. 14. | ... . Kenehi, 8. 22 | | No Paihia : |

He mea ta i te Perehi o nga Mihanere o te | Hahi o Ingarani. | 1840.

216 X 137. Pp. 16. Three columns. Imprint at end, "No Paihia;
he mea Ta i te Perihi o nga Mihanere."

An almanac giving the days of the month, new and full moon, and
Sundays and holy days. New Testament lessons are given for the latter.
Verses of Scripture are printed at the foot of each month, and on pp. 15
and 16. Published yearly, with trifling variations, till 1845, when the press
was removed to Tamaki. In 1842 and following years tbe year was given a
separate line on the title-page and printed in bold type.

H 547.

51. [Lesson Sheets.]

285 X 224. Four sheets, printed on one side only, without heading,
date, or imprint. Printed in heavy-faced canon type.

The sheets contain (a) the alphabet, large and small ; (6) the forty-five
simple syllables of Ratari 1 ; (c) thirty-two words of three letters selected
from Ratari 2, 3, and 5; and {d) figures. (See No. 14.) Colenso mentions
in his Day Book having printed on January 6, 1840, 500 each of four
" Lesson Sheets " of this size. It may be presumed that these are the
sheets referred to.

16 A Bibliography [1840

52. [Treaty of Waitangi.]

342 X 216. 1 p. Imprint, " Ka taia i te Perehi i Paihia."
The Treaty of Waitangi, eight paragraphs, with the heading " Ko
Wikitoria." The Treaty was executed on February 6, 1840. Colenso
printed 200 copies at the Mission Press on the 17th of the same month.
It was reprinted in 1844 or 1845 (No. 114), and issued in facsimile, 1877
(No. 539). The text is given by Buick in The Treaty of Waitangi, p. 101.

H 551.

53. [Proclamation.]

216 X 172. 1 p.

A circular letter of seventeen lines, dated " No Paihia, no te 27 o nga
ra o Epirira, 1840," beginning " E hoa," and signed " Na te Kawana."
From the Governor, rebutting the suggestion that the Natives' land will
be taken from them. Colenso printed 100 copies on the day of issue.

H 551.

54. He Wakapuakanga. ] A Proclamation.

394 X 242. 1 p. Imprint, " Paihia : He mea ta i te Perehi o nga
Mihanere o te Hahi o Ingarani.

A Proclamation of twenty-eight lines, by the Governor, dated May 2,
1840, cautioning the Maoris against buying Army stores from soldiers.
Colenso printed 100 copies.

H 551.

65. [Letter.]

200 X 160. P. 1, and blank leaf. No title-page or imprint.

A letter of seventeen lines of italic, dated " No Paihia, no te 27 o nga
ra o Epirira, 1840," and signed " Na te Kawana." Probably printed by
Colenso for the Governor.

56. Ko te Kitenga | a Ihikiera.

188 X 110. Pp. 2. No title-page or date. Folded, and printed on
the two inner pages. Imprint, " Paihia ; he mea Ta i te Perehi o nga
Mihanere | o te Hahi o Ingarani.

Contains the first fourteen verses of Ezekiel xxxvii, with the heading,
" Ko te Kitenga | a Ihikiera a te Poropiti i nga iwi. | Ihikiera, 37." Hocken
suggests the date about 1840, but Colenso makes no mention of it in his Day
Book which deals with the years 1836 to 1842, though it was probably
translated by him.

H 507.

67. [Writing Copy.]

407 X 330. A sheet containing an alphabet and fifty-nine Maori words
arranged alphabetically, printed in copperplate script.

68. He I Korero Kohikohi | enei | no te Kawenata Tawhito : ] no ] te Karaipiture.

I I Mangungu : | He mea ta i te Perehi o nga Mihanere Weteriana | o

tigarani. | | 1840.

190 X 110. Pp. 84. Double columns, divided by a rule. Imprint at
end, " Mangungu : | He mea ta i te Perehi o nga Mihanere Weteriana,
1841." Heavy-faced two-lino capitals used as in the Prayer Book (No. 36).
Running headline throughout, " He Korero ano." " Wh " used.

Contents as No. 23b, but the translation slightly altered in places.
Evidently a second edition of that book.

0 39, H 514.

1841] OF Printed Maori. 17

59. He Katikihama, he aha, he aha.

178 X 102. Pp. 12. No title-page. Double columns. Three sizes of
type used. Imprint at end, " Mangungu : | He mea ta i te Perehi o nga
Mihanere Weteriana | o Ingarani : | 1840." The " wh " is not iised.

Contains, under the above heading, fifty-one questions, with answers,
in five chapters, occupying five pages, in pica ; then under the heading,
" He Katikihama ki nga Ingoa o te Karaipiture," eighteen further ques-
tions, filling three and a half pages, in bourgeois ; the second column of
p. 9 has the heading, " Ko nga Ture o te Atua," introducing the Command-
ments and twenty-two questions and a prayer for children, in long primer.
See No. 24a.

60. He Katikihama, he aha, he aha.

178 X 102. Pp. 12.

Description and contents as in the preceding entry, except that the
imprint is, " Mangungu : | He mea ta i te Perehi o nga Mihanere Weteriana."
H 514.

61. Ko te 1 Pukapuka Aroha | 0 nga Kaumatua o te Hahi Weteriana o Ingarani, |

Matou ko nga Mihanere, ki o matou | tangata i Nu Tirani.

192 X 105. Pp. 4. No title-page or date. Imprint, " Mangungu : j
He mea ta i te Perehi o nga Mihanere Weteriana."

A pastoral letter from the deacons and Wesleyan missionaries to their
people, signed by Te Pumipi, Ropiha, Waitere, Warahi, Wunu, Pura, Karira,
and Haena (Bumby, Hobbs, Whiteley, Wallis, Woon, Buller, Creed, and
Ironside). As Mr. Bumby was drowned, on June 25, 1840, this letter cannot
be later than that date. See also No. 36a.

62. He I Pukapuka Waki ; | hei wakakite atu i nga henga o te | Hahi o Roma. |

Na te Aroha Pono ki ana Hoa, ki te Hunga | o Nu Tirene. | | . . . .

Mat. 24. 4. I ... . Karatia i. 7, 8. [ .... 2 Koriniti, x. 4, 5. 1 |

Hirini :| He mea ta i te Perehi o Toki. | 1840.

185 X 109. Pp. 24.

An exposition by Colenso of six errors of the Church of Rome, in the
form of three dialogues between Rapu Pono (Truth Seeker) and Aroha
Pono (True Love). There were 8,000 copies printed. Hocken mentions
this work, but does not describe it. It was reprinted at Wellington in
1852 (No. 246).

63. Ko te tuarua | o nga | Pukapuka Waki ; | hei wakakite atu i nga henga a te |

Hahi o Roma.

185 X 109. Pp. 24. No title-page. Imprint at end, " Hopataone. |
He mea ta i te Perehi o te Watahoaha ratou ko nga teina. | [ 1840."

A continuation of the discussion in the preceding entry, under the
heading as above ; being three dialogues dealing with a further six errors.

H 517.

64. Ko te 1 Kawenata Hou | o | to tatou Ariki te Kai Wakaora | a Ihu Karaiti.

I I He mea wakamaori i te Reo Kariki. | Ranana : | He mea ta i te

Perehi o Wareta Makerowera ma Te Peritihi | me te Poreni Paipera
Hohaieti. | | 1841.

176 X 110. Pp. (4) and 387. Double columns ; bourgeois. List of
the books on p. (3).

This is the second edition of the New Testament (No. 20), and was
printed by Walter M'Dowall for the British and Foreign Bible Society.
It was seen through the press by Mr. Edwin Norris, author of No. 83, below,
who received from the Bible Society £25 for his " services in editing the New
Zealand Testament."

G 47, H 501.

18 A Bibliography [1841

65. Ko te I Kongo Pai | ki te ritenga | o Matiu. ] | Banana — 1841.

121x73. Pp. (4) and 114. Brevier. _

The Gospel according to St, Matthew, bound in basil with the bishop's '^M
mitre stamped on the cover. Printed by the Society for the Propagation ^H
of the Gospel, for Bishop Selwyn. Some copies have pasted in the cover

a slip in the form, " Te Waimat«. | xvi Kaikohe. | | | . . . . |

I wanau. | I iriiria. | Na | I wakapakia. | Na | I pa ki te hapa. | I marenatia.
Ki a I Na I I moe. | I tanumia. | . . . . | He mea tuhituhi i te | pukapuka
nui o te Pino pa," spaces being left for entering the particulars referred to —
birth, baptism, confirmation, communion, marriage, death, and burial.

A copy has been peen with a slip (50 X 63) having in an ornamental
border the following : " He mea hoatu noa tenei pukapuka | na te | Pihopa
o Nui Tireni. | He mea wakamahara ki tana | wakaminitatanga | i a te |
Meihana | i meinga nei hei Minita mo nga | Tangata Maori. | Poneke,
Hepetema 25, 1842 " (This book is a present from the Bishop of New Zealand.
A reminder of his ordination of Mr. Mason, who was ordained a minister
for the Maori people. Wellington, September 25, 1842).

G 46, H 502.

65 a. Ko te Pukapuka | o nga Inoinga, | me te | Minitatanga ] o nga Hakarameta, |
ko ] era Tikanga hoki o te Hahi, | ki te Ritenga | o te Hahi o Ingarani.

I I Wanga-nui-atara : 1 He mea ta ki te Perehi a Hamuera Rewena |

ki Poneke | | 1841.

195 X 130. Pp. 36. Title in ornamental border. Imprint at end,
"Printed at the Gazette Office, Manners Street, Wellington | Port Nicholson."

A reprint of the 1839 Paihia edition of the Prayer Book (No. 31), the
pages occupied by the various portions being the same. The copy examined
was received with the Grey papers from Cape Town, but the item is not in
Bleek's Catalogue.

66. He Kupu Ui | mo te | Hunga o te Kura. | [Emblem] | Wanga-nui-a-tara : | He
mea ta i te Perehi a Hamuera Rewena | ki Poneke. | | 1841.

192 X 117. Pp. 8.

A reprint of No. 32. Imprint at end, " Printed at the Gazette Office,
Port Nicholson."

G21.

67. He I Maramatakahaere : { ara, { he pukapuka | Hei wakakit« i nga Ra Tapu,
i nga Ra Hakari, i | nga Ra e kowiti ai, e hua ai te Marama, i nga |
aha noa atu, mo nga ra katoa nei o te tau | 1842, | o to tatou Ariki

o Ihu Karaiti, | ] . . . . Kenehi, 1. 14. | ... . Kenehi, 8, 22. |

.... Hoani, 5. 39. j | No Paihia ; | he mea Ta i te Perehi o nga

Mihanere o te | Hahi o Ingarani. | | 1841.

220 X 140. Pp. 16. Folio numbers wanting on several pages, and
14 given as 24. Imprint at end, " Paihia : He mea ta i te Perehi o nga
Mihanere."

Contents as in No. 50, except that p. 2 is occupied with verses of
Scripture ; p. 15 with the Ten Commandments, headed, " Ko nga Tare
Kotahi Tekau " ; and p. 16 with the " Duty to God " and the " Duty to
one's Neighbour," from the Catechism. The last two pages appear to have
been issued separately, somewhat trimmed, as a leaflet.

1842] OF Printed Maori. 19

68> Ko I te Pukapuka | o nga Inoinga | o te Hahi o Ingarani, | me nga Himene ]

Weteriana, | [&c., as No. 36] | | Mangungu : | He mea ta i te Perehi o

nga Mihanere Weteriana | o Ingarani. | ] 1841.

178 X 102. Pp. 36. Double columns. Title-page in double rules.

A reprint of the book of 1839 (No. 36), including the break on p. 24,
but reset throughout, using " wh," as in all the publications of this press
from this date.

69. He Katikihama, he aha, he aha.

191 X 115. Pp.56. No title-page. Imprint at end, " Mangungu : He
mea ta i te Perehi o Nga Mihanere Weteriana, 1841." The " wh " is used
throughout.

The first ten pages reprint, under the heading, "He Katikihama, |
he aha, | he aha." the contents of the work of this title, 1840 (No. 59) ; on
p. 11, " Ko te tuarua o nga Katikihama" (the second Catechism), 156
questions and answers, in nine chapters, the questions numbered in arable
numerals, except C-Cxxxv ; on p. 42, " He korero no te Kawenata Tawhito "
(Sayings from the Old Testament), sixty-five questions and answers ; on
p. 47, " He korero no te Kawenata Hau " (Sayings from the New
Testament), fifty-nine questions and answers ; on p. 54, " He tauira | mo
nga Inoinga | a nga Taitamariki " (Examples of prayers for young people).

70. Ko I nga Ritenga | o te Hunga ] e huihui ana ki nga Karaihe.

191 X 115. Pp. 4. No title-page. Imprint at end, "He mea ta i
te Perehi o nga Mihanere W'eteriana, 1841." The " wh " is used throughout.

An edition of the Rules for Class Members (No. 27a), under the heading
above (pp. 1-3) ; followed by the Ten Commandments (p. 4).

70 a. He Puka ako i te Korero | Maori.

192 X 115. Pp. 12. No title-page. Imprint at end, "Mangungu: |
He mea ta i te Perehi o te Hoaieti Weteriana, 1841."

A lesson book for teaching the reading of Maori, containing alphabets,
syllables, words, and short sentences (pp. 1-6) ; prayers, the Creed, the Ten
Commandments, and further prayers (pp. 7-11) ; three hymns (p. 12). The
alphabets given begin with the vowels, followed by the consonants, omitting
" ng " and " w." Throughout the work " ng " is replaced by " k," but
" w " is used normally, though missing from the alphabet.

71. [Letter.]

345 X 216. 1 p. No title- or imprint.

A letter from the Governor to the Ngapuhi chiefs on their capture of
the murderer Makitu, dated " Akarana, Wai-te-mata, Nowema 30, 1841,"
and signed " Naku, Na te koutou hoa, Na te Kawana."

G 115.

72. Ko te I Kawenata Hou | o | to tatou Ariki te Kai Wakaora | a Ihu Karaiti. |

I He mea wakamaori i te Reo Kariki. | | Ranana : | He mea ta

i te Perehi o Wareta Makerowera ma Te Peritihi | me te Poreni Paipera
Hohaieti. | | 1842.

180 X 112. Pp. 371. Double columns; bourgeois. Imprint on the
last page, " London : | W. M'Dowall, Printer, Pemberton Row, Gough
Square."

This is the third edition of the New Testament. See Nos. 20, 64.

G 48, H 502.

20 A Bibliography [1842

73. Ko te Pukapuka | o nga Inoinga, | [&c., as No. 31] | 1842.

180 X 110. Pp. 24 and (12). Double columns. Title in double rules.

i. The third edition, for which the type was reset, of the 1839 abridged
Prayer Book (No. 31).

ii. The hymns (signature I) are without pagination.

This edition, like the second, ran to 20,000 copies ; it was issued
separately or bound with the Psalms (No. 38).

H 509.

74. He I Pukapuka Wakaako | [&c., as No. 34] | He mea ta i te Perehi o nga
Mihanere | o te Hahi o Ingarani. [ 1 1842.

178 X 105. Pp. 24.

A second edition of 10,000 of the primer of 1839 (No. 34). P. 24 has
the Ten Commandments, and the imprint, " Paihia : He mea Ta i te Perehi
o nga Mihanere o te Hahi o Ingarani."

75. [Multiplication Table.]

Telford, in his first letter to the Church Missionary Society, written on
May 20, 1843, reported having printed 1,000 copies of a large multiplication
table. No copy seen.

76. Ko I nga Katikihama | ewa : | ka oti nei te wakamaori ki te reo | o Nu Tireni.

1 1 Paihia : | He mea ta i te Perehi a nga Mihanere o te | Hahi o

Ingarani. | | 1842.

180 X 110. Pp. 35. Signature I on p. 25, 12 on p. 27. " Wh " not
used.

A revised edition of the Catechisms printed in 1840 (No. 49), the number
of questions in the first three being forty-two, forty-four, and seventy-one
respectively. The copy in the Hocken Library has a note by Colenso that
he printed the fir.st three, and that the fourth, the Church Catechism,
which begins on p. 27, was printed later at St. John's College. It seems
doubtful whether this is correct, as the signatures would indicate that
pp. 2.5-35 were printed together ; and Telford, who arrived in 1842, reported
to the Society on May 20, 1843, that he had printed 6,000 copies of two
half -sheets (24 pp.) since his arrival.

H 512.

76 a. Church Register of Male Population. | He Tuhituhinga o nga Tangata o te Hahi.

235 X 393. i p. Ruled for twenty names, with ten columns giving
particulars of name, birth, baptism, kc, the headings of the columns being
in English and Maori. Imprint at foot, " Church Missionary Press, Paihia,
New-Zealand."

Forms for a census of the Church population, probably printed for
Bishop Selwyn, and issued in books of fifty leaves.

76 b. Church Register of Female Population.

A form precisely similar to the preceding item, except for the substi-
tution of " Female " for " Male " in the main heading.

1842] OF Printed Maori. 21

76 C. [Form of Return.]

140 X 228. 1 p. Rules for seventeen entries in each of eight columns.
Dated in first column 184 — .

A form of entry for Maori Sunday Services, showing the Sunday,
" Ratapu " ; place, " Te Kainga " ; attendance, " Te Tokomahatanga," in
four columns for Service, Bible class (male and female), and Sunday school ;
and a column each for minister and teacher. Issued bound in tens.
Evidently from the Mission Press.

77. Whakawhiwhia ou minita.

223 X 145. 1 p. No heading, date, or imprint.

A leaflet printed by Colenso for the consideration of the Committee in
connexion with the use of the symbol " wh." It contains, in roman letters
and in italics, the sentences, " Whakawhiwhia ou minita ki te tikanga,"
" Meinga tou hunga i whiriwhiri ai koe kia hari," printed thus, and also
with the symbols " 'w," " 'w " and " v " respectively, substituted for " wh."
In a covering letter, dated June 1.3, 1842, Colenso expressed his disapproval
of the sj^mbol " wh," and his preference for " v." (See Fifty Yearn Ago,
p. 48 : Napier, 1888). WiUiams's Dictionary (No. 107), printed in 1844,
has the '" 'w," but the Committee ultimately decided upon " wh." Colenso,
with characteristic obstinacy, continued to use the unmodified " w " at his
own press at Heretaunga, printing a " wh " once or twice, apparently in
inadvertence.

78. Ako Marama | o te Hahi Katorika Romana | ko te | Pou me te Unga | o te
Pono. I [Cut] I Maku e hoatu ki a koe nga ki o te rangatiratanga | o te
rangi. Matiu 16, 19. | Kororareka : | He mea ta i te Perehi o te Wikariatu
Apotoriko o te Oheania | Okihetari, i te marama Oketopa, 1842.

205 X 140. Pp. (2), 56. The title-page is somewhat differently set in
some copies ; and some copies are 210 X 185 mm.

Contains a pastoral bj' Bishop Pompalher, with the heading, " Ko te
Epikopo Katorika Romana, ko Hoane Papita Werahiko, ki te Hunga o
Nuitirene kua wakapono ki te Hahi take Katorika Romana" (pp. 1-26) ;
an introduction, " He Arahitanga kia ngawari te ako o tenei pukapuka "
(p. 27) ; a statement of Roman doctrine, with the heading, in four lines,
" Ako .... Pono," as in title, Upoko 1, " Ko te Kupu o te Atua " (The
Word of God), (pp. 28-31) ; a Catechism in nine parts, " Katildhama i te
tino Kupu o te Atua ki ta te Hahi Katorika Romana wakamohiotanga "
(pp. 32-56).

This work was issued separately, and also bound up with the three
following items (Nos. 79, 80, 81).

G 24a, H 515.

79. Ko te Epikopo Katorika Romana, ko Hoane Papita Werahiko Pomaparie, ki te

hunga o Nuitirani, kua wakapono ki te Hahi take Katorika Romana.

205 X 140. Pp. 2. No title-page, date, or imprint.
A short pastoral by Bishop Pompallier, with heading as above. See
note to Nos. 78, 80.

G 24b, H 515.

80. Ako Marama | o te Hahi Katorika Romana, | ko te Pou me te Unga | o te Pono

205 X 140. Pp. 96. No title-page, date, or imprint.

Apparently a second edition of the third and fourth items of No. 78.
The heading as above introduces the doctrine, [Jpoko 1, " Ko te Kupu
o te Atua" (pp. 1-27), and Upoko 2, "Ko te maharatanga" (Devotion)

22 A Bibliography [1842

80. Ako Marama o te Hahi Katorika Romana — continued.

(pp. 28-33) ; the Catechism, with heading as in No. 78, has the nine
parts increased to thirteen anrl called " Upoko " (pp. 34-54) ; then follows
a short Catechism, " He Katikihama poto " (pp. 54-60) ; the Sign of the
Cross, " Ko te tohu o te Ripeka " (pp. 60-62) ; pra\'ers before and after
food (p. 62) ; rules for good conduct and for holy days (pp. 62-67) ;
prayers (pp. 67-70) ; prayers for the siok (pp. 71-78) : Burial Service, " He
ritenga mo te tanumanga " (pp. 78-82) : ten hymns, " Ko nga Waiata "
(pp. 83-92); four Psalms (110, 111, 112, 116), " Ko nga Hami a Rawiri"
(pp. 93-95) :. table of contents (p. 96).

See note to No. 78. This is also found with a title-page as No. 78, with
pp. (6), 96 ; pp. (4) and (5) containing the pastoral. No. 79.

G 2dc, H 515.

81. Kg te Hakarameta o te Ripenetatanga.

205 X 140. Pp. (8). No title-page, date, pagmation, or imprint.

An instruction on penance, with the above heading. The terra
" penitenia " was subsequently adopted for " penance."

This pamphlet was issued separately and bound up with the three
preceding numbers.

G 24d, H 515.

81 a. Ko nga tahi Pono Nui | o te Hahi Katorika Romana.

140 X 110. Pp. 8. No title-page, date, or imprint.

Contains Roman Catholic instructions, followed by the Apostles' Creed
(pp. 1-3) ; the Lord's Prayer and a short devotion (p. 4) ; a hymn (pp. 5-7) ;
alphabets, syllables, and figures (p. 8). Evidently an early product of
the Roman Mission Press. The alphabet given contains " g " as well as
" ng." This would appear to be the booklet referred to by Bishop Pom-
pallier : " These books contained an abridged doctrine of the Cathohc
faith, the morning and evening prayers, and a method for learning to read "
(Early History of the Catholic Church in Oceania, p. 60) ; and, if so, should
be dated 1839, since he mentions distributing the same in September of that
year.

81 b. [Passages from the New Testament.]

No copy seen. Bishop PompaUier mentions distributing these in pamphlet
form shortly after settling at the Bay of Islands in 1839. This was appa-
rently the firstfruits of his Mission Press. (Early History of the. Cat/iclic
Church in Oceania, p. 58.)

82. A I Grammar ] of the | New Zealand Language, | by the | Rev. R. Maunsell,

A.B., T.C.D. I of the Church Missionary Society. [ j The profits of this

work, if any, will be appropriated towards defraying the ] expenses of the

erection of a chapel at Waikato Heads. | | Auckland :* | Printed and

published by J. Moore, High-Street, ] | 1842.

225 X 145. Pp. xvi, 186. * Gothic. Issued in four parts in wrappers
on which the title-page was repeated in ornamental border, omitting " A "
and the sentence about profits. On Parts 1 and 2 the price is given as 28. ;
on Part 3 this is changed to 2s. 6d., and a note added below : " N.B. — The
expen.ses of the publication of this work, render it necessary that | all the
succeeding parts should be charge<l at 28. 6d. Those however | who have
already subscribed to the work, will receive all parts at | the same price
as that of the first, viz., 28." The wrapper of Part 4 is dated 1843, headed
" Price to Original Subscribers 28. 6d.— Non-subscribers 3s."

1842] OF Printed Maori. 23

82. A Grammar of the New Zealand Language — contimied.

Contains dedication to Governor Hobson (p. iii) ; Explanation of
abbreviations (p. iv) • Introduction (pp. v-xv) ; and the Grammar, in
twenty chapters (pp. 1-178) ; Index (pp. 179-182) ; Errata (pp. 183, 184) ;
Acknowledgements and list of subscribers (pp. 185, 186).

There were two issues of Part 1. In the first the " A " was omitted
from the title ; p. iv was blank : the explanation of abbreviations was on
a loose sheet : the signature of the second sheet (p. ix), is given as C, and
that of the third is omitted ; p. 2 is numbered 18, making the pagination
continuous with that of the prefatory matter ; and the long and short
vowel marks were faked. These were all altered in the second issue, in
which apparently the two sheets B and C were reset.

For other editions see Index.

G 4, H 101.

83. [Maori Grammar.]

178 X 115. Pp. 14 + 12. Proofs with MS. corrections.

The proofs of a few pages of a grammar contemplated by Mr. E. Norris,
who had seen through the press for the Bible Society the 1841 edition of
the New Testament (No. 64). The first sheet, signature B, is not filled,
the matter ending at the top of p. 14. It treats of pronunciation, nouns,
pronouns, verbs, and particles. The twelve pages are on four unfolded
sheets (337 X 216), three on each, paged 1-12, and with the signatures B,
B2, B3. These contain Luke i-ii, 20, with an interlinear English translation.
Apparently this is connected with the Grammar, as paragraph 2, of the
latter runs, " It has been thought advisable to preface the version with a
few observations," &c.

Given by the author on September 30, 1842, to Prof. A. Hoefer, who
gave it to Sir G. Grey. Hoefer included in his Zeitschrift fiir die Wissenschaft
de Sprnche (Berlin, 1846) a translation of the grammar and a reprint of
Luke i, 1-25, with the English interlinear translation, together with some
comments of his own (pp. 187-209).

This is the item described as " Unicum " in the catalogue of the Grey
Collection in Auckland.

84. I He I Kupu Wakatupato, | Na te Aroha Pono. | | " A ki atu ana a

Ihu, ka mea atu ki a ratou, kia | tupato ra kei wakahekia koutou e te
tangata." | | 1842. |

197 X 121. Pp. 8 (2 blank). No imprint, but evidently printed at
Paihia.

A description by Colenso of the service used by the Bishop of London
for the reception of three priests from the Church of Rome. On the last
page is only a verse — Rev. xviii, 4, 5.

H 518.

85. Te Karere o Nui Tireni. | Na te Kawana i mea kia taia, Akarana. Vol. i. No. 1.
Jan. 1, 1842.

310 X 200. Pp., vol. i, 52 ; vol. ii, 50 ; vol. iii, 62 ; vol. iv, 48 ; vol. v,
incomplete. Title surmounted by the Royal Arms. Vol. i, Nos. 1-10 ;
vol. ii. No. 7 ; and vol. iii. No. 6, to vol. iv, No. 3, are on "blue paper ; the
rest on white paper. The size was altered in vol. iv. No. 3, to 280 X 200.
Double columns. Maori only. The imprint to the first ten numbers is
" He mea ta tenei pukapuka e Hone Mua ki te Perehi o te ' Whakaminenga
ta pukapuka o Akarana.'" With No. 11 it was changed to "Akarana:
He mea ta ki te Perehi o te Kawana." In vol. iii. No. 9, the name of the
printer (Christopher Fulton) is added in Maori — " Kiritopa Purutana."

24 A Bibliography [1842

86. Te Karere o Nui Tireni^ — continued.

A monthly' periodical in yearly volumes, which are each paged con-
secutively, edited by Dr. Shortland for the Government. Pubhcation was
usually on the 1st of the month, but there were many irregularities. On
September 10, 1842, there was issued an extra of two pages (unnumbered,
but reckoned in the pagination of the volume), with an account of Governor
Hobson's funeral ; this was made No. 10, and the issues for November and
December were both marked No. 12. In Vol. ii, 1843, an issue without a
number followed No. 6 ; it is dated " \\'enerei, Hatarei 1," instead of
'■ Hatarei, Hurae 1." Another issue appeared on July 12, marked No. 7.
The issue in 1844 was regular, as was that in 1845, except that the July
and December numbers were late in appearing. The last number (vol. v.
No. 1) appeared on January 15, 1846, when publication ceased owing to
the war. It was revived in an altered form in 1849 (No. 194).

Vol. ii of the Gazette (1842) has on p. 6 a notice signed by Willoughy
Shortland which refers to " Te Karere o Nui Terene " [s/c] as the " Maori
Gazette," and states regulations for matter to be inserted therein.

H 95, 96.

86. He I Maramatakahaere : | [&c., as No. 67] | 1843, ] [&c.] | No Paihia : \ [fee] |

1842.

212 X 132. Pp. 16.
• Follows that of 1842, changing the verses at foot of pages. The last
printed by Colenso.

87. Ko te Pukapuka o Hopa.

185 X 108. Pp. 48. Double columns. No title-page or date.
Imprint at end, " Hokianga : | He mea ta i te Perehi o te Hahi Weteriana
o Ingarani."

An independent translation of the Book of Job, with heading as above,
made by the Rev. J. Hobbs, of the Wesleyan Mission, who has two entries
in his journal, dated August 3 and 19, 1843, in which he speaks of working
on the translation and putting it through the press. A large number must
have been printed, as he mentions in a letter dated October 16, 1845, having
shipped to his correspondent, who is unnamed, two cases containing 8,960
copies of the pamphlet.

G 73, H 514.

88. [Letter from the Bishop.]

191 X 115. Pp. (4) ; inside only printed. No date.

A short address inviting the Maoris to send their children to the school
which is openmg on September 18. Signed " Na te Pihopa." The " wh "
not used.

89. He Himene | mo te Ratapu i ara ai a Ihu.

155 X 130. 1 p. No date or imprint.

An Easter hymn of four verses, apparently from the Bishop's Press at
Waimate. The " wh " not used. Probably about 1843.

90. Kg te \ Ritenga me te Tikanga ] o te | Waka Rikona.

226 X 140. Pp. 8. No title-page or date. Imprint at end, " Paihia :
He mea ta i te Perelii o nga Mihanere o te Hahi o Ingarani."

The form and manner of making deacons, under the above heading.
The translation Mas probably made for the ordination of Mr. Richard Davis,
which was conducted by Bishop Selwyn, in Maori, on June 11, 1843.
A copy is extant presented to Mr. Davis on June 8 by the Bishop, and
bearing his autograph.

// 509.

I

1843] OF Printed Maori. 25

91. Agathos.* I Ko te ritenga o te ingoa nei, | Ko te tangata Pai.* | | Kua oti

te tuhituhi i te reo pakeha [ e Samuel VVilberforce, M.A. | Waimate : | He
mea taia i te Perehi o te Pihopa. | 1843.

140 X 112. Pp. (2), 14. * Gothic. Printed in folios, title-page and
pp. 13 and 14 being on one sheet and embracing the rest.

A translation of the story by Wilberforce, followed (pp. 12-14) by a
dialogue between the teacher and a Maori. For other editions see Inde.x.

H 518.

92. Ko nga Tamariki haereere noa. ] | Kua oti te tuhituhi ki te reo pakeha |

e I Samuel Wilberforce, M.A. | — — | Te Waimate : | He mea ta ki te
Perehi a te Pihopa. | | 1843.

143 X 112. Pp. (2), 20. Printed in fohos.

A translation by Mrs. Colenso of Wilberforce's The Little Wanderers.

G 96.

93. He I Pukapuka Whakaako | ki te Reo Pakeha. [ [ Te Waimate : | He mea

ta i te Perehi o te Pihopa. | 1843.

181 X 109. Pp. (2), 35, (19). Pagination ceases after p. 35. ^The
last two pages blank. Title to p. 6 folded together, the balance in folios.

Contains a prefatory note (p. 1); alphabets (pp. 2, 3); figures and
words, including verbs (pp. 4-30) ; phrases (31-35) ; vocabularies on the
unnumbered pages. Intended for the use of Maoris learning Enghsh.

94. [He Pukapuka Whakaako.]

140 X 102. Twelve leaflets containing vocabularies and short sentences
in English and Maori, with directions for pronunciation. One is printed
on both sides, and five have the imprint. " Waimate : He mea ta i te
Perehi o te Pihopa." There are also two similar sheets somewhat larger.
All are evidently related to the preceding entry ; some, in fact, appear to be
proofs of the pages thereof.

95. [Sermon Notes.]

216 X 134 to 305 x 134. A series of leaflets, printed on one side only,
most of them 216mm., some longer; the majority with the imprint,
" Waimate : He mea ta i te Perehi o te Pihopa," with or without the date,
1843. Headed with the name of a Sunday in the form, " Ko te Ratapu o te
Tokotorutanga," followed by a reference.

Sermon notes in sections, with Scripture references. In a few cases
there is, immediately beneath the heading, " Ko nga Upoko," with the
Lessons for morning and evening. There are in the Grey Collection in
Auckland thirty-nine of these for Sundays from Advent to the sixteenth
Sunday after Trinity.

96. He I Himene | mo te | Ahiahi.

210 X 109. Leaflet without date or imprint. " Wh " not used.

An evening hymn of four verses with heading as above. The first

verse is, — Hei kororia ki te Atua

Akuanei mo nga pai katoa ;
Tiakina, e to Kiimi, luui
I raro ra i ou paka«.

A note on Hocken's copy says, " Translated at Hokianga, Wesleyan
Mission about 1837 " ; but the hymn is not included in any Wesleyan
collection of hymns. It is almost certainly the Rev. T. Whytehead's trans-
lation of Bishop Ken's evening hymn, " Glory to Thee, my God, this
night." (See Hocken, p. 186.) Mr. Whytehead, who accompanied Bishop
Selwyn from England, died in March, 1843, after being in New Zealand only
five months. In a private letter he mentioned the printing of 250 copies,
and a further issue of 1,000 after corrections had been made, and he claimed
that his was the first attempt at rhyming verse in the Maori language ;
but several hymns in the Wesleyan book of 1839 (No. 36) are rhymed.
See No. 98.

26 A Bibliography [1843

97. He Himene mo te Ata.

134 X 90. Leaflet without date or imprint, the page in rules. " \Vh "
not used.

A morning hymn of four verses with heading as above. The first verse
is as follows : —

Maranga, e taku walrua,
Kua ao ke ano te Ra ;
Kia oho koc, baere tahi ;
^faranga ki te Inoi.

98. He Himene mo te Ahiahi.

134 X 90. Leaflet without date or imprint ; the page in rules.
" Wh " not used.

A leaflet uniform with the preceding, containing the evening hymn,
as No. 96. Neither hymn has survived in any of the collections of hymns.

99. He 1 Pukapuka Karahi ; | ara ] ko nga kupu whakarite | mo nga | kai-arahi. ] Me

nga ture o nga Hohaiete Weteriana. | Launceston, V.D.L. : ] Printed at the

Office of the " Launceston Examiner," | Brisbane Street. | 1843.
I

207 X 127. Pp. 8. With twenty leaves, ruled for entering dates,
names, and amounts collected, inserted between pp. 4 and 6. "*

Directions for teachers, and the rules of the Wesleyan Society, the
latter with the heading, " Ko nga Ritenga | mo te Hunga | e huihui ana
ki nga Karahi," on p. 7. See No. 30.

H 525.

100. Ki nga tangata | wakapono | o Te Aro, o Poneke, o Porirua, | me era atu kainga.

255 X 204. 1 p. No title-page or imprint. " Wh " not used except
in the date line.
,1 A letter from Rev. J. Whiteley, with heading as above, dated " Kawhia,

; Okitopa 16, 1843," and signed " Na te Waitere."

i
i

I 101. He I Maramatakahaere : ] [&c., as No. 67] | 1844, | [&c.] | Paihia : | He mea ta
I ki te Perehi o nga Mihanere | o te | Hahi o Ingarani. | | 1844.

I 208 X 135. Pp. 16.

J Almanac similar to No. 67, but having on p. 15, a chronological

? table from the Creation to the birth of Christ, and on p. 16, the Ten

I Commandments and Lord's Prayer.

t

102. He I Maramatakahaere, ] Hei whakarite i nga Ra Tapu, i nga ra e kowhiti ai, a
hua ai | te Marama, me nga Ra katoa o te tau | 1844, o to tatou Ariki o Ihu
Karaiti. | . . . . Kenehi, 1. 14. | . . . . Kenehi, 8. 22. | Mangungu. | He
mea ta i te Perehi o nga Mihanere Weteriana | o Ingarani. | | 1844.

165 X 103. Pp. 8.

Contains chronological table from the Creation to the birth of Christ
(p. 2) ; almanac, three months to a page, a list of days, with new and full
moons printed vertically in each column (pp. 3-6) ; agricultural notes under
the heading, "He painga mo te.tinana" (pp. 7, 8). The R«v. J. Hobbs
has in his journal the following entry under February 29, 1844 : " For
these three days I have been in the printing-office with brother Woon getting
up an almanack, which we have now got set up and corrected, and begun
to work off. It is extracted from one printed by the Church missionaries.
It contains a table of Scripture Old Testament chronology, with a persuasive
{ to the Natives t^) grow wheat and keep sheep." See No. 101.

1844] OP Printed Maori. 27

103. Ko te I Kawenata Hou | o | to tatou Ariki te Kai Wakaora | a Ihu KaraitL

I I He mea wakamaori i te Reo Kariki. | | Ranana : He mea

ta i te Perehi o T. R. Harihona ma Te Peritihi | me te Poreni Paipera
Hohaieti. | | 1844.

178 X 109. Pp. 360. Double columns ; bourgeois. Imprint on last
page, " London : Harrison and Co., Printers, St. Martin's Lane."
The fourth edition of the New Testament. See No. 72.
G 49, H 502.

104. Ko te Pukapuka | o | nga Inoinga, | ki te | Ritenga o te Hahi o Ingarani ; ] me |

nga Waiata a Rawiri. | | Paihia : | He mea ta 1 te Perehi o nga Miha-

nere | o te Hahi o Ingarani. | | 1844.

175 X 109. Pp. 24, 12, and 127. Double columns. Title in double
rules.

This is a reprint of the abridged Prayer Book (i), forty-two
hymns (ii), and the Psalms (iii) of 1840 (Nos. 37, 38), entirely reset by
Telford. P. 1 of the Psalms has the title, " Ko | nga Waiata | a Rawiri,"
without rules. On verso of p. 127 is " Church Mission Press, Paihia, New
Zealand." Some copies were issued untrimmed, 187 X 110 mm.

105. Ko nga Himene.

175 X 109. Pp. 23-36. No title-page, date, or imprint. Double
columns.

Forty-two hymns, as in the second section of preceding entry, but
paged 25-36. Poorly printed, with coarse two-line capitals, some of which
do not match.

106. Ko nga Upoko | o te | Kawenata Tawito, [ hei | korerotanga i nga ata i nga

ahiahi [ o | nga Ratapu katoa o te tau. | | Paihia : He mea ta i te

Perehi o nga Mihanere | o te Hahi o Ingarani. | 1844.

200 X 131. Pp.' 78. Double columns. The last leaf of signature I
(pp. 71, 72) was cancelled, and signature K* (pp. 71-78) substituted. In
verse 19 (p. 78) the word " whakatahuritanga " is so printed, otherwise
the " wh " is not used. This is believed to be the first example of its use
at the Mission Press, though it had been adopted four years previously by
the Mangimgu Press.

This contains the Old Testament lessons for Sundays, as the Old Testa-
ment was not yet available. The lessons for Christmas Day are given on
pp. 15, 16. From the sixth Sunday in Lent (p. 68) the subheading " First
Lesson " is inserted, and at the end the references for the second lessons
are given. Following this Sunday are the lessons for Wednesday and
Thursday before Easter, breaking off on p. 78 in the middle of a sentence.
The work was not further proceeded with. Grey's copy preserved the
discarded leaf, which gave at the foot of p. 72, the first three verses of the
morning lesson for Easter (Mo te Ra Aranga a te Karaiti), instead of the
opening of that for the Wednesday, the insertion of the latter being evidently
an afterthought. The translation of the chapters from Genesis appears
to be that of 1833 revised ; that of Exodus is Maunsell's, 1840 (No. 46).
The remainder of the work would seem to have been translated by Mr. W. G.
Puckey, who reported to the Church Missionary Society that he was " trans-
lating the proper lessons for Sundays throughout the year" {CM. Record,
1844, p. 10).

G 42.

28 A Bibliography [1844

107. A I Dictionary | of the | New- Zealand Language, ] and | A Concise Grammar ; |

to which are added | a Selection of Colloquial Sentences. | By ] William

Williams, B.A., | Archdeacon of 'Waiapu. | | Paihia : | Printed at the

Press of the CM. Society. | M.DCCC.XLIV.

191 X 121. Pp. xli, 195. The latter double columns. Short title,
p. i, " A I Dictionary," | &c. Sub-titles, p. ix, " A Grammar " ; p. 187,
" Sentences." Imprint at end, " Church Mission Press, Paihia, New-
Zealand."

Contains Preface (pp. v-vii) ; List of abbreviations (p. viii) ; Grammar
(pp. xi-xli) ; Dictionary, of about 5,380 words (pp. 1-185) ; Sentences, in
seven sections (pp. 191-195). The Preface states that the work had been
ready for the press six years before it appeared. Colenso printed one half-
sheet in 1837 (No. 22), which was discarded. The printing was carried
through in 1843-44 by J. Telford, Colenso's successor at the Press. The
discarded sheet would have connected with p. xxi, and when the pages
were reset the matter was extended a little and three paragraphs—" Ta
taua," &c. ; " Ta maua," &c. ; " Ta tatou," &c. — were omitted, a mistake
which was not corrected in the second edition. The last sentence of the
Preface runs, " For want of other means of expressing the Accentuation of
words, the Vowels on which the emphasis is to be laid are printed in
italics, and the letter w, when it is sounded as wh, is printed with an
inverted comma." For other editions see Index.

G 6, H 118.

108. He Patai.

185 X 127. Pp. 8. No title-page or date. Imprint at end, " No
Te Waimate : | I taia tenei ki te Perehi a te Pihopa."

A series of questions with Scripture references as answers, drawn up
by the Rev. R. Maunsell. The questions are arranged in nine sections, the
divisions between which are marked only by short rules. The sections con-
tain respectively 20, 12, 11, 13, 13, 12, 7, 12, and 11 questions— 111 in all.
Immediately below the heading is a note of four lines, beginning, " Ma te
Monita e panga," which gives directions to the monitor for the use of the
questions. As Selwyn moved from Waimate in the spring of 1844, this
must be not later than that year. A note by Colenso on a copy in the
Hocken Library states that he printed it c. 1844.

G 22.

109. He Patai.

248 X 146. Pp. 8. No title-page, date, or imprint. The inner margin
of the page is 25 mm. (compare Katikihama, No. 204). Printing poor.

Apparently a second edition of the preceding item. The sections are
headed, " Upoko 1," &c., and contain 20, 12, 11, 13, 13, 11, 12, 9, and 7
questions respectively — 108 in all. The opening note and Upoko 1-5 are
unaltered ; Upoko 6 is the same as section 9 ; Upoko 7 is section 6, and
Upoko 8 is section 7 with two additional questions ; the questions in
Upoko 9 are new ; section 8 is omitted. Most copies are cut down to
185 X 127 mm.

110. He Patau

185 X 120. Pp. 8. No title-page, date, or imprint. The inner margin
of the page is 16 mm. (compare Katikihama, No. 205).

Apparently a third edition of No. 108, similar to but better printed
than No. 109. Question 10 of Upoko 6 is omitted ; the first two questions
of Upoko 8 are thrown into Upoko 7 ; and two new questions are inserted
in Upoko 8 — making 109 questions in all. Some copies are printed on
wove paper. Copies on laid paper are foimd stitched into brown-paper
covers with the Katikihama (No. 205). In Black's catalogue the number nl
questions is incorrectly given as 101.

O 23, U 619.

1844] OF Printed Maori. 29

111. He Patai.

170 X 100. Pp. 6. No title-page or date. Imprint at end, " He niea
ta i te Perehi a Mua i Akarana."

An edition of No. 108, arranged in seven sections, containing 20, 12,
11, 13, 13, 27, and 11 questions respectively, making 107 in all. This is
probably much later than Nos. 108-110 ; possibly later than 1860.

112. Te I Motu Kowhatu. | He mea tuhituhi ki te reo pakeha | e | Hamuera Wiri-

pewohe M.A. | No te Waimate : | I taia tenei ki te Perehi a te Pihopa. |
1844.

134 X 102. Pp. (2), 34.

The Rocky Island, by S. Wilberforce. A second edition was issued
from St. John's in 1850 (No. 202).

G 97, H 519.

113. He I Hoa Korerorero. | No te Waimate : | I taia tenei ki te Perehi a te Pihopa,

I 1844.

140 X 109. Pp. (2), 6.

" A Chatty Friend." On p. 3, " Ko ga mahi Makutu a ga | Tupuna o
Igarani," which is repeated on the pages following, as a running headline.
Throughout this work " g " is used for the consonant " ng."

114. [Treaty of Waitangi.]

330 X 210. Pp. (4). Blue paper. Outside pages blank. English on
p. (2), Maori on p. (3). Imprints, " Auckland — Christopher Fulton, Govern-
ment Printer," and " Akarana, Christopher Fulton,' Kaita o te Kawana."

Treaty of Waitangi. Being a reprint of No. 52, with the English trans-
lation facing it.

H 551.

115. He Pukapuka | na te rata | o nga tangata Maori o Poneke.

193 X 125. Pp. (4). Imprint, " Waimate : He mea ta ki te Perehi
o te Pihopa." Therefore not later than 1844.

An address by Dr. Fitzgerald to the Maoris at Wellington, giving
instructions for women in childbirth. Signed " Naku, na te Fitzgerald."

H 527.

116. He Pukapuka | na te rata | o nga tangata Maori o Poneke.

216 X 140. Leaflet, with heading as preceding item, and signed " Naku,
na te Fitzgerald, | Na te Rata o nga tangata Maori, | o Poneke." Imprint,
" Wakatu : He mea ta i te Perehi o Tare Eriota, 1844."

Apparently another edition of the preceding item.

117. Ki nga | tangata Maori, | o Poneke. | 0 hea noa atu, o hea noa atu. | |

Printed at the Office of the Wellington Independent, | Lambton Quay.

187 X 112. Pp. 11. Signed " Na to koutou hoa aroha, Na Takuta
Pitihira. j J. Fitzgerald, M.D., Colonial Surgeon. | Translated by His Excel-
lency's Command, | H. Tacy Kemp, Native Secretary."

Medical directions for the natives. Compare No. 115.

G 109.

30 A Bibliography [1844

118. [Primer.]

172 X 102. Pp. 16. Last page double columns. No title-page or head
ing. Imprint at end, " Na nga Mihonare Weteriana, Mangungu, 1844."

Contains alphabets, lists of words, and easy reading lessons. On the
last page the Ten Commandments, with the heading, " Ko nga Ture a te
Atua." The Rev. J. Hobbs mentions in his diary the printing of 10,0<Xl
copies of this " Primer."

119. [Primer.]

143 X 102. Pp. 16. No title-page or date. Imprint at end, " Printed
at the Spectator Office, Wellington, | New Zealand.

An elementary instruction book containing the Maori alphabet, syllable.s.
words, and phrases (pp. 1-10); multiplication table in English (p. 11);
English alphabet (p. 12) ; English and Maori words arranged grammaticallj
(pp. 13-16). Date probably about 1844.

120. He I Maramatakahaere : | [&c., as No. 67] | 1845, | [&c.] | Paihia : | Ka taia i
te Perehi o nga Mihanere | a te Hahi o Ingarani. | | 1845.

194 X 125. Pp. (2), 18.

Cover blank ; on inside of cover, facing title, a reprint of Dr. Fitz
gerald's letter (No. 115). On verso of title, p. 2, chronological table, as p. 15.
No. 101 ; almanac, pp. 3-14 ; He painga mo te tinana (agricultural notes),
p. 15 ; rules for Maori teachers, &c., pp. 16, 17 ; verso of p. 17 blank.

121. Ko I te Pukapuka Tuatahi a Mohi | e karangatia nei | ko Kenehi. | | Ka

tahi ka whakamaoritia mai i te Reo Hiperu. [ | No Purewa : | I taia

tenei ki te Perehi a nga Mihanere. ] | M.DCCC.XLV.

186 X 115. Pp. 123. Imprint at end, "No Purewa: | I taia ki U
Perehi a nga Mihanere o te Hahi."

Contains the whole of the Book of Genesis in Maunsell's tran.slation.

Issued separately or bound up with other items : see note to No. 124,
below. Some copies were issued bound in cloth with a label, 80 X 50 mm.
" The first Book of Moses, | called | Genesis ; | Now first translated f roir
the original Hebrew [into the New Zealand Tongue. | Church Missior
Press, New Zealand. | M.DCCC.XLV," surrounded by an ornamental rule.

0 52. H 504.

122. Ekoruhe.

181 X 109. Pp. 244. No title-page, date, or imprint.
Contains Exodus xxi-xl, with the whole of Leviticus and Number
(Maunsell's translation). It was probably printed shortly after the precedinj
item, in 1846 or 1847. The first page has a blank space at the head, sug-
j gesting that a heading has been lifted. The only heading is " Upoko 21 '

' I (Chapter 21). Exodus ends in the middle of p. 57. The first three chapten

of Leviticus seem to have been reset in smaller type, so as to bring th(
opening of that book on to p. 59, which has the heading, " Ko te tuatoru (
nga Pukapuka a Mohi | ko Rewitikuha. | Ui)oko 1." Leviticus ends ai
the top of p. 135. Numbers opens some way down p. 137, with the heading
" Ko te wha o nga Pukapuka a Mohi, | ko te Tauanga," without the chaptei
'i number.

This was printed to fill the gap between the two parts of No. 46. Set
note to No. 124.

!i

O 54, 55, 56; H 504.

J

1845] OF Printed Maori. 31

123. Tiuteronomi.

181 X 109. Pp. (13). Without title-page, date, imprint, or pagination.
Contains Deuteronomy xx-xxv. The first page is headed " [Tiutero-
nomi]," and the last, " Tiuter.) " This was printed to fill the gap between
the two parts of No. 47 ; the last page having a note, " Kei wharangi 109,
te Upoko 26 " (Chapter 26 is on page 109). See note to the next item.

0 59, H 504.

124. Hohua.

181 X 109. Pp. (26). Without title-page, date, imprint, or pagination.

Contains Joshua xi-xxi. The first page is headed "[Hohua.]," p. (13)
" Hohua),^' and p. (25) " Hohua.] " This was printed to fill the gap between
the two parts of No. 48.

G 62, H 504.

Note. — This item and the two preceding ones were printed pro-
bably early in 1847 to fill the gaps in Nos. 46, 47, and 48 respectively.
Nos. 46-48 and 121-124 were then divided, arranged consecutively, and
bound in one volume, which was issued as " The Pentateuch and Joshua."
The first copy issued was presented by the Rev. R. Maunsell to Sir
G. Grey, September, 24, 1847. See G, p. 29. Copies were also bound up
containing only Nos. 121, 46, and 122 — that is, from Genesis i to the end of
Deuteronomy xii.

125. He I Katikihama | hei | whakaako i nga tangata katoa | e kawea mai ana kia

whakaukia | e te Pihopa. | | Paihia : | Ka taia i te Perehi o nga Miha-

nere ] a te Hahi o Ingarani. | | 1845.

175 X 105. Pp. 11. Pica.

The Church Catechism, with the heading " He Katikihama." This
edition differs materially from that of 1842 (No. 76), indicating a thorough
revision. No further important changes were made until the revision of the
Prayer Book in 1877 (see No. 525). For other editions see Index.

126. He Kupu | ma te Ngakau Inoi. | '" Kei whakamutua te inoi." | 1 Teha., 5. 17. 1

No Purewa : | i taia ki te Perehi o nga Mihanere. ] M.DCCC.XLV.

173 X 100. Pp. 37.

Prayers for use in the family and in private, translated by the Rev. R.
Maunsell from Bishop Andrews and other Enghsh sources. A note in an
edition issued in 1893 by Sir George Grey states that he assisted in setting
the type for this edition (No. 849a). For other editions see Index.

G 33, H 510.

127. He Teneti | e tu ana i te mania. | | He mea tuhituhi i te reo pakeha, | e |

Hamuera Wiripewohe, M.A. | | No Purewa : ] I taia tenei ki te Perehi

a te Pihopa. | • — — | 1845.

134 X 105. Pp. (2), 37. Printed in 8vo. Prints " 'w " for " wh,"
except in capitals. Wilberforce's Tent which stood in the Plain.

H 519.

I 28. Ko I nga Mahi a Pita | a te | Kingi o Ruhia. | | No Purewa : | I taia tenei

ki te Perehi a te Pihopa. | | 1845.

178 X 105. Pp. 21. Has " w " throughout for " wh."

The story of Peter the Great. A note on the copy in the TurnbuU

Library states that it was drawn up by Mrs. Martin and translated by

Mr. Maunsell.
G 98.

32 A Bibliography [1845

129. Ko nga Tikanga | a te | Pakeha, ] [Royal Arms] | Akaiana : \ I taia ki te Perehi

a Kawana. | 1845.

205 X 130. Pp. 22. Imprint at end, " Akarana : I taia tenei e Christo-
pher Fulton e te Kai ta o te Kawana."

Contains instructions in English laws and customs, in four chapters,
written by Sir WiUiam Martin, Chief Justice, at the request of Governor
Fitzroy. This was reprinted as a supplement to the Almanac for 1846
(No. 144).

P. 3 has a dedicatory note, beginning " E nga kaumatua o nga tangata
Maori," and signed " Na to koutou hoa, na te Matenga, na te tino kai
whakarite whakawa " (By your friend, Martin, Chief Justice).

G 99, H 525.

130. Ko 1 te Whakangawhatanga o te Katikihama o te | Hahi o Ingarani | He mea

penei kia matau ai te tangata i te | mea e whakahuatia nei te Katikihama.
1 I taia ki te Perehi a nga Mihanere o | Kai taia 1845. |

180 X 105. Pp. (1), 49, (2). P. 1 is on verso of title-page, and the
obverse pages bear the even folios. Printed on single leaves.

Contains questions and answers explanatorj' of the Church Catechism,
arranged in five chapters. The last two» pages contain names applied to
Christ, with Scripture references, under the heading, " Ko nga Ingoa o Diu
Karaiti." Imprint at end, " Printed at Kaitaia 1845." The copy in the
Turnbull library has printed, facing the title-page, a prefatory note
addressed to Archdeacon Henry Williams and signed by Joseph Matthews
and W. G. Puckey.

H 512.

131. [Sermon Notes.]

184 X 112 to 203 X 115.

A series of sixty-three slips in the Grey Collection, Auckland, dated
from Easter Sunday, 1845 (March 23), to Mei 23, 1847. There is no evidence
that the dates given limit the series, and there are many gaps between
those dates. Each slip has a heading in the form, " Te Ratapu tuatahi
i muri iho i te Whakaaturanga," followed by a Scripture reference, as
" Ruka 11. 41-52." Then follow notes for an address. At the foot of
the slip is generally the name " Kaitaia," with a date ; but in some casee
the date is wanting, in some the place, and, in a few, both. The notes were
compiled chiefly by the Rev. J. Matthews, who mentions using them with
his classes {CM. Record, 1846, pp. 136, 137, and 1848, p. 167). The printing
is rough.

132. He Hiraene.

190 X 108. Pp. (20). Ten loose sheets, without title, date, or imprint.
Printed at Kaitaia. " Wh " used. The ornament used on p. 49 of the
prece<iing item appears at the end of this.

Contains twenty-five hymns, numbered 43 to 69, all but four of which
were included, with slight alterations in most cases, in the collection of 1883
(No. 649).

13ta. [Multiplication Tables.]

Mr. W. G. Puckey, of Kaitaia, reported to the Church Missionary Society
on March 12, 1846, " I employed Philip Patiki, a Native, to print a great
number of copies of the multiplication and pence tables." He had on
Febniary 7 mentioned that he had been copying the.se out for the school,
" not having type enough to print them " (C. M. Record, 1847, p. 93). No
copy seen.

1845] OF Printed Maori. 33

133. Ko I te Pukapuka | o nga Inoinga | o te HaM 0 Ingarani, | me nga Himene |

Weteriana, | [fcc, as No. 68] | | Mangungu : | He mea ta i te Perehi

o nga Mihinare Weteriana | o Ingarani. | | 1845.

175 X 105. Pp. 96. Double columns (pp. 3-92), single (pp. 93-96).
Title-page in double rules. Long primer, with exceptions noted below.

Pp. 3-36 reprint the book of 1841 (No. 68), with the break on p. 24 and
the imprint. This part was probably issued separately, but a copy has not
been met with. P. 37 has the heading, " He | Katikihama, | he aha, he
aha." The Catechisms fill fifty-eight pages as follows : fifty-one questions
and answers, in five chapters (see No. 59) ; at end of p. 49 a subheading,
" He Katikihama ki nga Ingoa | o te Karaipiture " (A Catechism on
Scripture names), introduces the third Catechism of the Paihia book of 1840
(No. 49), the number of questions being reduced to sixty-nine by omitting
No. 49 (Mary Magdalene) ; then follow four prayers for children, leaving
a blank of 2 inches at foot of p. 45. The heading, " Ko te tuarua o nga
Katikihama," introduces a reprint of pp. 11-56 of the Mangungu book of
1841 (No. 69), the heading to the prayers being changed to " He Ritenga |
mo nga Inoinga | a nga taitamariki." On pp. 46-77, which contain the
long Catechism, the type is mixed, the questions and Scripture quotations
being in long primer and the answers in small pica. Pp. 93-96 reprint, in
pica, the Rules for Class Members of 1838 (No. .30), with the heading, " Ko [
nga Ritenga | mo te Hunga | e huihui ana ki nga Karaihe."

134. Ko I te Pukapuka [ [&c., as preceding entry].

175 X 105. Pp. 120.

Pp. 1-96 are identical with above. Then follow " Ko te | Iriiringa mo
nga tamariki" (Infant Baptism), (pp. 97-100, pica); "Ko te | Iriiringa
Kaumatua" (Adult Baptism), (pp. 101-104, small pica); "Ko te |
Minitatanga o te Hakarameta | te | Hapa o te Ariki " (Lord's Supper),
(pp. 105-108, small pica); " Ko te Tikanga | mo te | Marenatanga."
(Marriage Service), (pp. 109-112, pica) ; "Ko te Tikinga | mo te | Tanumanga
Tupapaku" (Burial Service), (pp. 11.3-120, pica).

Pp. 97-108 and 109-120 (numbered 97-108), were also issued separately,
apparently as a supplement to No. 133.

G 34, H 514.

135. He I Maramatakahaere, | Hei whakarite i nga Ra Tapu, i nga ra e kowhiti ai,
e hua ai | te Marama, me nga Ra katoa o te tau | 1845, | o to tatou Ariki

o Ihu Karaiti. | j . . . . Kenehi, 1. 14. | ... . Kenehi, 8. 22. | |

Mangungu : | He mea ta i te Perehi o nga Mihanere Weteriana | o Ingarani.
I I 1845.

175 X 107. Pp. 8.

An almanac issued by the Wesleyan Mission. Contents as No. 102,
except that footnotes are given indicating Good Friday and Christmas Day,
and a multiplication table is added on p. 8.

135 a. Ko nga Tikanga | o te | Huihui Whiriwhiri.

180 X 105. Pp. 4. No title-page. Imprint at end, " Hokianga :
He mea ta i te Perehi o te Hahi Weteriana o Ingarani. | 1845."
Class rules for the Wesleyan Mission.

2— Maori Bib.

34 A Bibliography [1845

136. Ako Marama | o te Hahi Katorika Romana | ko te | Pou me te Unga | o te Pono.
I He mahi i tirohia houtia, i wakanuia ra hoki e | te kai tuhituhi, |
E Hoane Papita Werahiko Pomaparie, | te Epikopo Wikario Apotoriko mo

te Oheania | Okihetari. | [Cut] | Ko ia . . . . Matiu 10. 38. | | He mea

ta i te Perehi Katorika Romana o Poiahakena, | (Sydney), i te marama
Nowema, | 1845.

210 X 140. Pp. (6), 44. Marginal epitome on outer margins.
" Wh " not used.

Contains Table of Contents, pp. (4)-(6) ; The True Church, pp. 1-19 ;
The True Word of God, pp. 20-40 ; and nine short instructions under the
heading, " Ko te Maharatanga." A new edition of No. 78.

H 515.

137. [He Reta.]

A letter on the subject of the war, from Bishop Pompallier to Heke,
dated January 31, 1845. (No copy inspected.) An English translation
was pubHshed in 1863 (see Hocken, p. 226). Hocken's entry implies that
the letter was printed separately. This may have been so, and it was
also included in a pamphlet issued in 1863 (No. 370), which see.

H 515.

138. Proclamation | Wakarongo.

343 X 216. Pp. (4). Outsides blank. English on reverse, Maori on
obverse.

In Enghsh and Maori, dated Auckland, January 8, 1845, signed by
R. Fitzroy, referring to outrages at the Bay of Islands and Matakana.
Imprints as in No. 114, except Fulton's name in Maori — "Kiritopa
Purutana."

H 552.

139. Proclamation | Wakarongo.

343 X 216. Similar to No. 138. Dated January 15, 1845 ; offering
£100 for the apprehension of Heke.

H 552.

140. Proclamation. ] Wakarongo.

.343 X 216. Similar to No. 138. Dated March 3, 1845; cancelling the
Proclamation of January 8 (No. 138), as restitution had been made. Counter-
signed by Andrew Sinclair.

H552.

141. Wakarongo. | Notice.

343 X 216. Pp. (4). Outsides blank. Maori on reverse, English on
obverse.

Dated Wellington, March 31, 1846 ; signed by M. Richmond ; promising
immunity to southern Maoris if they hold aloof from the disturbances in the
north.

H 552.

1846] OF Printed Maori. 35

141 a. Wakarongo. | Proclamation.

335 X 210. Pp. (4). Outer pages blank. Maori on reverse, English
on obverse. Imprints, " Akarana — Christopher Fulton, Kaita o te Kawana,"
and " Auckland — Christopher Fulton, Government Printer."

A Proclamation issued by Governor FitzRoy, dated April 26, 1845,
warning friendly Natives to hold aloof from the rebels, and giving precautions
for their safety. Signed by Andrew Sinclair, Colonial Secretary.

142. Wakarongo. | Proclamation.

343 X 216. Similar arrangement to preceding entry.
Dated Auckland, September 20, 1845 ; signed by Fitzroy : offering
pardon to those who withdraw from Kawiti and Heke.
H 552.

143. Wakarongo maL | Notice.

343 X 216. 1 p. Maori, followed by English translation.

Signed by M. Richmond ; relating to boundaries of land at Wakapuaka.

144. He I Maramatakahaere ; | ara, | he pukapuka | Hei whakakite i nga Ra Tapu,

i nga Ra Hakari, 1 nga Ra | e kowhiti ai, e hua ai te Marama, i nga aha noa

atu, I mo nga ra katoa nei o te tau | 1846, | a to tatou Ariki a Ihu Karaiti.

I I No Purewa : | I taia ki te Perehi a nga Mihanere. | | 1846.

190 X 110. Pp. 16, in an unpaged plain wrapper, followed by fourteen
pages numbered 17-30.

i. Contains almanac, as No. 67 (pp. 3-14) ; a chronological table from
the Creation to the birth of Christ (p. 15) ; rules for Maori teachers and
monitors (p. 16) ; bints on agriculture, &c. (on obverse of back wrapper).

ii. Ko I nga Tikanga a te Pakeha (pp. 17-30). The last item,' which is
a reprint of No. 129 with a page of additional matter, is sometimes found
detached from the almanac.

G 99a, H 526.

144a. He I Maramatakahaere, | hei whakarite i nga Ra Tapu i nga ra e kowiti | ai, e
hua ai te Marama, me nga Ra katoa | o te tau | 1847, | o to tatou Ariki o

Ihu Karaiti. | i . . . . Kenehi 1, 4. | . . . . Kenehi 8, 22. | |

No Akarana | I taia tenei ki te Perehi a John Williamson. | | 1846.

180 X 110. Pp. (8).

An almanac issued by the Wesleyan Mission. Almanac, two months
io a page, with new and full moons at head of column (pp. 2-7) ; tables
(p. 8). See Nos. 102, 135.

145. [Maori Sermons.]

185 X 121. Pp. 7, 7, 8, 8, 7, 9, 7, 8. No title-page or date. Imprint
at end, " New Zealand : | Printed at the Church-mission Press."
A series of sermons by the Rev. R. Maunsell, as follows : —
i. " Ko te Whakapono " (Faith).
ii. " Ko nga Mahi Hou" (New Works).
iii. " Ko te Hapa Tapu " (The Holy Supper).

iv. " He mahi aha ta nga Minita ? " (What is the Ministers' work ?).
V. " Ko te inoi a te tahae " (The Thief's Prayer).
Vi. " Ko te tino Tohunga Nui " (The Great High Priest).
Vii. "Ko te Manawanui o Hopa" (Job's Faith).
Viii. "Ko te Iriiri Tapu" (Holy Baptism).
Collections are met with of a smaller number, usually five, bound together,
and some are found issued separately.
G 86-93, H 119-120.
2*

36 A Bibliography [1846

146. Seven Maori Sermons. | Contents. ] [Maori titles as in last entry, in the order vi,
i, viii, iii, ii, v, vii] | Purewa : | Printed at the Church Mission Press. | 1846.

Contents as in title. The sermons are the same as in the preceding^^f
entry, except that No. iv is omitted and there is no imprint to No. viii. ^"

A reprint of these sermons, in the earlier order, with the title, " He
Kauwhau na te Manihera (Atirikona)," was printed at the Government
Press in 1911.

G 93a, H 520.

147. Ko te I Karaitiana wahiiti. | He kauwhau | na | Hone Weteri. | No Akarana : |
I taia tenei ki te Perehi a John Williamson. | 1846.

178 X 102. Pp. 12.

" The almost Christian '" : a sermon by John Wesley. Translated by
Rev. S. Ironside, » \\'esleyan missionary.

H 519.

148. [He Reta.]

A letter from Bishop Pompallier to Kawiti, Hone Heke, and Hikitene,
dated January 22, 1846. No copy has been inspected. The letter is included
in a collection published in 1863 (No. 370). It had probably been printed
separately, and may be the one mentioned by Hocken as written in 1848.

H515.

149. He Maramataka.

Church almanac for the year 1847. This has not been seen, but was
most probably issued from the College I'ress, in the form of that for 1846
or 1848 (No. 144 or 165).

150. He Kupu | ma te Ngakau Inoi. | '" Kei whakamutuateinoi." | | No Purewa :

I I taia ki te Perehi o nga Mihanere. j 1847.

156 X 102. Pp. 34.

A second edition of No. 126.

O 33a, H 510.

151. [Te Kawenata Hou.]

181 X 109. Pp. 289. No title-page, date, or imprint.

Probationary copies of the Gospels and Acts, issued in five parts (some
copies much cut down), bound in linen, as follows : —
i. Ko te I Rongo Pai a Matiu (pp. 5-67).

ii. Ko te I Rongo Pai a Maka (pp. 68-106). The even folios are on
the obverse pages as far as 82, which is followed by two pages
numbered 83 ; thereafter the paging is regular.

iii. Ko te I Rongo Pai a Ruka (pp. 107-173).

Iv. Ko te I Rongo Pai a Hoani (pp. 175-226).

V. Ko I nga Mahi a nga Apotoro (pp. 227-289).

Some of the copies were interleaved and labelled " St. , Pro-
bationary Copy." Some labels had added the words, " To be returned

to before " The purpose of these copies is apparent from the

following notice which was pasted inside the cover : —

" Resolutions passed at the Central Committee of the Church Mission,
held at St. John's College, September 14th, 1847.— (1.) That the Bishop,

1847] OF Printed Maori. 37

151. Te Kawenata Hou] — continued.

the Kev. G. A. Kissling, and the Rev. R. Maunsell be a Sub-committee for
managing the details of the Printing Department. (2.) Probationary copies
of all new Translations to be printed in sufficient numbers to allow of copies
being sent to every member of the Church Mission and of the Wesleyan
Mission. (3.) That from the timle of the Printing of any probationary copy
of a translation of any portion of the Holy Scriptures a space of twelve
months be allowed to enable the Archdeacons and Rev. Mr. Maunsell to
collect the suggestions of the members of both Missions, and that at the
expiration of that time the Sub-syndicate, on application of the Venerable
Archdeacon W. Williams and Rev. Mr. Maunsell conjointly, be empowered
to print a sufficient number of copies for the supply of the two Missions.
As a general rule, all books are to be issued in proportion to the scale of
population as determined by census. The members of the Syndicate most
earnestly request the members of both Missions to give full effect to the
above Resolutions by collecting and forwarding to them all such remarks
and suggestions as may tend to make the version of the New Zealand Bible
as correct as possible. — (Signed) G. A. New Zealand, G. A. Kissling,
R. Maunsell."

The translation here presented represents the result of a careful revision
and forms the basis of the edition of 1852 (No. 233). The copies were pro-
bably printed at St. John's College in 1847. The " wh " now first takes
its place in the New Testament. It would appear that it was contem-
plated that the whole volume might be issued with its own title-page,
as St. Matthew begins with signature B (pp. 5-20) ; but this does not
seem to have been done.

G 50, 50a, 50b, 50c, 50d ; H 503.

152. He I Pukapuka Whakaako | ki te Reo Pakeha. ] | I taia tenei ki te Perehi o

te Pihopa. | 1847.

198 X 134. Pp. (48). No pagination. Chiefly double columns. At
end, " End of Part I., English-Maori."

Contains English words and sentences, with their translation into
Maori, arranged in eighty-nine graduated lessons, consisting of vocabularies
and phrases, English and Maori. The matter of this book differs entirely
from that of the 1843 book (No. 93). It was much amplified in the book
issued from St. John's College in 1851 (No. 226).

G 13, H 526.

153. " He I Pukapuka Whakaako ] mo te Kura. | No Purewa. | | 1847.

185 X 121. Pp. 8.

A school book, containing prayers for the opening and closing of schools
(pp. 3, 4) ; simple sentences (pp. 5, 6) ; multiplication tables (p. 7) ; money,
weights, and measures (p. 8). A fuller edition appeared in 1851 (No. 223).

H 526.

154. Ko te Pukapuka Tuarua | mo te Kura. | | Ko | nga Kauwhau | a [ to tatou

Ariki. | Tamaki : | No te Perehi o nga Mihanere | o te Hahi o Ingarani. |
1847.

134 X 70. Pp. 24. Pica, except last chapter, which is small pica.
Imprint on verso of title-page, " Church Mission Press, New Zealand."

Sixteen chapters, being extracts from Our Lord's addresses to his
disciples, all from St. John, except the last, from St. Luke xxiv. It is not
clear what is the volume to which this is the " second."

G 35, H 520.

38 A Bibliography [1847

155. He I Whakapapa | ara. | | Nga Mahi me nga aha noa | a | te Atua raua ko

tana Hahi. | | Auckland : | Printed by J. Williamson for the Church

Mission. 1 1 1847.

175 X 102. Pp. 45. Some copies trimmed down to 165 mm.

Contains Old Testament history, as far as Solomon, in eighteen chapters,
the first alone of which is numbered. At the end, " Ka mutu te pukapuka
tuatahi " (The first book is ended). The second part was published in
1849 (No. 187).

O 36, H 521.

156. He Whakaaturanga | iteTikanga | o te | Hahi a Ihu Karaiti. | | No Akarana :

I I taia tenei ki te Perehi a John Williamson. | | 1847.

172 X 105. Pp. 36.

A treatise on the Church, ministry, &c., from a Wesleyan source, in five
chapters consisting of eighteen sections.

H 519.

157. He Rongo mau, he Rongo mau, | ka pai | kia mau te Rongo. | | No

Akarana : | I taia tenei ki te Perehi a John Williamson. | | 1847.

172 X 102. Pp. 47.

" Peace, Peace, 'tis well that peace should last." An exhortation by
the Rev. J. Whiteley, a Wesleyan, urging the Maoris to maintain peace
after Heke's war.

G 77, H 521.

158. Ko te I Pukapuka a Marakai. | | Katahi ka taia ki te Reo Maori. | [

Akarana : | I taia tenei ki te Perehi a John Williamson. | | 1847.

180 X 106. Pp. 8.

Contains Malachi in a translation differing much from that of Maunsell
(No. 270). Translated by the Rev. G. Smales, of the Wesleyan Mission.

G 41a, H 508.

159. Ko nga Painga, | me nga Ture, \ o te Peke Tiaki Moni, | o Akarana, | katahi nei

ka whakaritea. | | He tikanga, kia kake ai te tangata Maori. | |

Akarana : | I taia tenei e John Williamson. | | 1847.

175 X 109. Pp. 16. With marginal notes, pp. 11-16.

Pp. 3-10 set forth the advantages of the savings-bank, just established,
especially for Maoris. Pp. 11-16 give under the heading, " Ko nga ture |
me nga ritenga," the officers, and eighteen rules. The introductory pages
were republished in the Maori Messenger, April to July, 1849 ; this was
done owing to the fact that a large number of the copies of the pamphlet
were accidentally destroyed by fire. (See No. 194.)

G 107, H 526.

160. Ko te Ako | me te* | Karakia* | o te | Hahi Katorika Romana. | [Woodcut] ]

Ecce mater tua. Joan. 19, 27. | Twiei tou matua. | Kororareka, | he mea
ta i te Perehi o te Epikopo Katorika. | 1847.

140 X 86. Pp. (24), xlvi, 570, (6). * Gothic. Woodcut of Da Vinci's i
"Last Supper" facing title. On verso of title, "Ad usum Vicariatus
Apostoloci I Oceaniae occiden talis, | Nova Zelandia. die la Maii 1847,
t Ph. Viard, Episcopus Orthosiensis | Coadjutor."

1847] OF Printed Maori. 39

160. Ko te Ako me te Karakia — continued.

Contains Table of Contents (3 pp.) ; Calendar (17 pp.) ; a short instruc-
tion (pp. i-xv) ; prayers, " Ko nga Inoinga " (pp. xvi-xlvi) ; St. Matthew's
Gospel, under the heading " Ko te hato | Wangeriona | o Hehu Kerito |
ki te ritenga o Matiu " (pp. 1-172) ; Catechism, in four divisions, divided
into 30, 23, 30, and 26 sections respectively (pp. 173-386) ; a short
catechism (pp. 387-391) ; devotions for Mass (pp. 392-413) ; Vespers
(pp. 414-434) ; prayers for various occasions (pp. 435-481) ; Stations of
the Cross (pp. 481-489) ; Devotions of the Blessed Virgin (pp. 489-493) ;
the Rosary (pp. 494-496) ; prayers (pp. 496-525) ; burial (pp. 526-535) ;
twenty-three hymns (pp. 536-570) ; list of Popes, in double columns (6 pp.).

The type used is of Continental origin. In one copy examined
pp. 289-324, being signatures 17 and 18, without the signatures marked,
are printed in English type on thicker paper ; in another, pp. 217-252,
signatures 13 and 14, are in English type.

6 25, H 516.

161. [He Himene.]

190 X 110 to 179 X 105. Pp. 7. No title-page, date, or imprint.
Printed in single leaves.

Contains twenty-seven hymns, numbered 100 to 126, printed and pro-
bably composed by Colenso. None are included in later collections. Variou.'?
faked letters are used, and hym„n 116 to verse 3 of hymn 119 are in italic.
Copies were distributed endorsed by Colenso, " First fruits of Heretaunga
Press."

G 26.

162. He korero tenei | mo Ani Kanara, | he kotiro wakapono, he mea paku, ewitu
anake ona tau.

175 X 109. Pp. 6. No title-page. Imprint at end, under a woodcut,
" No Waitangi, Heretaunga : | I taia ki te Perehi a Te Koreneho. | 1847."
Printed on single leaves.

A religious tract, written and printed by Colenso, giving an account
of Anne Connor, aged seven, under the heading as above.

B 521.

163. [Ticket.]

115 X 85. Leaflet ; no heading or date ; printed by Colenso.

Contains reflections on the Holy Communion, in two paragraphs, each
followed by a Scripture reference ; and at foot, " Tukua tenei tangata ki
roto " (Allow this person within), " Na te Koreneho " (By Colenso). The
two parts were divided and pasted on the front and back of a card
(78 X 57 mm.), which was evidently used by Colenso as a ticket of admission
for intending communicants

164. He Inoinga | ma te tangata e wakaaro ana ki te Iriiringa.

178 X 109. P. 1.

A leaflet containing a prayer of twenty-eight lines, and a list of chapters
to be read by persons desirous of being baptized. Apparently composed
by Colenso and printed on his private press at Heretaunga, about 1847.
" W " used throughout for " wh." A shortage of " h " supplied by " b "
with the bottom cut open. Small capitals used frequently for capitals.

H 520.

40 A Bibliography [1848

165. He I Maramataka ; | ara, | he pukapuka | Hei Whakakite i nga Ra Tapu, i nga

Ra Hakari, i nga Ra ] e Kowhiti ai, e Hua ai te Marama, i nga Aha noa atu,
I o nga ra katoa o te tau | 1848. | No te Kareti. 1 1848.

195 X 125. Pp. 16, (8). Title in rules.

Contains almanac, indicating Sundays and holy days, a month to a
page, with new and full moon at the head of the page, and agricultural
notes at the foot of four pages, pp. 3-14. P. 2 has agricultural notes, with
the heading, " He Painga mo te tinana " ; p. 15, a table of Old Testament
chronology ; p. 16, tables of time, measure, &c. ; p. (17), diagrams of an
acre and a ton measurement; pp. (18), (19), New Testament lessons for
Sundays ; pp. (20)-(22), distances betAveen a number of stations on seven
North Island itineraries : pp. (23)-(24), directions for sharpening a flour-mill.

G 110.

166. He I Marama takahaere, | Hei whakarite i nga Ra Tapu, 1 nga Ra e kowiti | ai,

e hua ai te Marama, me nga ra katoa | o te tau | 1848, | o to tatou Ariki o

Ihu Karaiti. | [Two verses of Scripture] | | No Akarana : ] I taia tenei

ki te Perehi a John Williamson. | | 1848.

185 X 105. Pp. (8).

A calendar issued by the Wesleyan Mission, giving mere lists of the days,
two months on a page, with new and full moons. The last page gives tables
of time, money, and multiplication. See Nos. 102, 135, 144a.

167. Ko te tahi wahi | o [ te Kawenata Tawhito, | | He mea whakamaori mai

no te Reo Hiperu. | | No Ranana : [ Na te Komiti ta Paipera. | |

1848.

178 X 105. Pp. (4) and 343. Double columns.

Contains Genesis to Joshua, Maunsell's translation with the portions
first issued (see No. 124, note) revised. On verso of title-page is, " No
Ranana | Taia ki te Perehi 0 Tamati R. Harihona." On the verso of the
last page, " London, Printed by T. R. Harrison, St. Martin's Lane."

O 44, H .505.

168. Ko I nga Waiata ] a Rawiri. | | Katahi ka taia ki te Reo Maori. | |

Ranana : | He mea ta i te Perehi o W. Watts, | Ma te Peritihi me te Poreni
Paipera | Hohaieti. | | 1848.

127 X 80. Pp. (4) and 237. Small pica.

Contains the Psalms in a version differing from that in the Prayer Book
of 1844 (No. 104), but according with that of 1848 (No. 169), except in
punctuation and the use of italics. At the foot of page facing title, " [New
Zealand Psalms]." On verso of last page, " Ranana: He mea ta i te Perehi
o I W. Watts, Crown Court, Temple Bar." This version was, after further
revision, included in the volume printed in London in 1855 (No. 266).

0 75, H 506.

169. Ko te Pukapuka | o nga Inoinga, | me era atu Tikanga, | i whakaritea e te Hahi

o Ingarani, | mo te Minitatanga | o nga Hakarameta, | o era atu Ritenga
hoki a te Hahi : | me nga Waiata ano hoki a Rawiri, | me te Tikanga | mo
te Whiriwhiringa, mo te Whakaturanga, | me te Whakatapunga | o nga

Pihopa, o nga Piriti, me nga Rikona. | | Ranana : | I taia tenei ki te

Perehi o te Komiti mo te whakapuaki ] i te mohiotanga ki a Te Karaiti.
I I 1848.

178 X 105. Pp. (24), 231. P (4) is numbered ii. Long primer.
The Prayer Book, with prefatory matter, calendar, and tables, arranged
as in the English book, with prayers for the Governor and the Maori chiefs

I

1848] OF Printed Maori. 41

169. Ko te Pukapuka o nga Inoinga — continued.

inserted in the occasional prayers after the Litany. The Epistles and
Gospels are not printed, the references alone being given. After the Psalms
there is only the Ordination of Deacons, " Ko te Tikanga ! mo te | whaka-
rikonatanga." On verso of title-page is imprint, " Ranana : He mea ta i te
Perehi o | W. Watts, Crown Court, Temple Bar." The prayers and Psalms
are in a revised translation, the revision having been made as far back as
1844. This is the first edition pubhshed by the Society for Promoting
Christian Knowledge, who undertook, and have since maintained, the supply
of the Maori Praver Books. Of this edition 1,000 copies were printed, and
a further 2,000 in 1850 (No. 198).

G 30, H 510.

170. [Ko te Pukapuka o nga Inoinga.]

A set of galley slip proofs, thirteen small pica and seven long primer,
apparently from the Mission Press, containing Morning Prayer, " Ko te tikanga
mo nga inoi o te Ata" (7) ; Athanasian Creed and Litany (8-12) ; Evening
Prayer (3), to end of Third Collect, with a rubric, " Ko te mutunga tenei
o nga inoi o te Ahiahi i nga ra katoa o te tau " (This is the end of Evening
Prayer for every day of the year). Holy Communion to the end of the
prayer of consecration (7, long primer).

No Prayer Book corresponding to these proofs appears to have been
published. The length of line (20 ems), is the same as that in the thin-paper
edition (No. 206), but the setting is different. The text accords in general,
but not always, with that of No. 169, above, and the State Prayers contain
the name of Queen Adelaide, who died December 2, 1849. It is probable
that a large-type edition of the Prayer Book was contemplated at the Mission
Press about 1848, and the project abandoned on arrangements being made
with the Society for Promoting Christian Knowledge for printing the Maori
Prayer Books. The proofs were preserved among Mr. Colenso's papers.

171. He I Katikatihama I hei | whakaako i nga tangata katoa e | kawea mai ana kia

whakaukia | e te Pihopa. | Islington : | Ka taia i te Perehi o nga Mihanere.
I 1848.

127 X 89. Pp. 11.

The Church Catechism, printed at Ishngton, apparently by the Church
Missionary Society.

172. He Inoi Puku, | no te Karaipiture.

178 X 109. Pp. 4. No title-page. Imprint at foot of p. 1, " No Ranana
tenei : na te Rerihia Taraka | Hohaiete i taia " ; and at end, " Ranana,
Maehe, 1848."

Contains prayers and meditations in the words of Scripture, with refer-
ences, under heading as above. It is broken up into twenty-three sections.
Issued by the Rehgious Tract Society.

H 510.

173. Ko I te Pukapuka | o nga Inoinga, | me nga Himene, fcc, | mo nga Karakia-

tanga | o nga tangata | o te Hahi Weteriana. | | Akarana : | He mea ta

i te Perehi o Williamson and Wilson. | | 1848.

175 X 109. Pp. 116. Title-page in rules. Double columns.

An edition rearranging the contents of the 1845 Mangungu book
(No. 134) as follows: p. 3, Morning Prayer; p. 10 Evening Prayer;
p. 13, Litany; p. 18, Lord's Supper; p. 22, Infant Baptism; p. 24, Adult
Baptism ; p. 28, Marriage ; p. 30, Burial ; p. 35, Hymns, now numbering
eighty-three ; p. 58, Catechisms ; p. 1 14, Rules for CUass Members.

G 34a, H 515.

H'

42 A Bibliography [1848

174. The First Step to ] Maori Conversation, | being a Collection | of some of the most

useful Nouns, | Adjectives, and Verbs, | with a Series of Useful Phrases, |
and I Elementary Sentences, | Alphabetically arranged, | in two Parts, |
(intended for the use of the Colonists,) ] By | Henry Tacy Kemp, J.P.,

I Native Secretary. | | Wellington* : | Printed at the Office of the

" Independent," Corner of | Willis Street and Lambton Quay, Port Nichol-
son, I New Zealand. 1 1 M.DCCC.XLVIII.

85x110. Pp. vii, 48, iii. * Gothic.

Contains Preface (p. iii) ; Table of contents (pp. v, vi) ; Alphabet
(p. vii) ; Part I, short grammar and lists of words (pp. 1-30) ; Part II,
phrases and sentences (pp. 30-48). The appendix, pp. i-iii, contains a hst
of subscribers, and quotations from the Preface to Williams's Dictionary
(No. 107), and from Dieffenbach's Travels in New Zealand. Other editions
were brought out by G. T. Chapman, Auckland. See No. 398.

G 12.

175. Pocket Vocabulary of Colloquial Maori and English. By Lacy Kemp, Esq.,

Wellington.

The above entry is given by Thomson (Story of New Zealand, vol. ii,
p. 358), and apparently copied by J. D. Davis, under the date 1848. The
author was probably H. Tacy Kemp, but the title differs from that of
any of the manuals by him elsewhere recorded. There is, unfortunately,
no indication as to whether Thomson or Davis had examined a copy or had
merely found this title in a catalogue.

1 76. A Leaf ] from the ] Natural History | of | New Zealand ; | or, ] A Vocabulary of

its dififerent productions, | &c., &c., | with their native names. ] By |
Richard Taylor, M.A., F.G.S. | Wellington, New Zealand : | Printed and
published by Robert Stokes, at the Office of the " New Zealand Spectator
and Cook's Strait | Guardian," Manners Street, Te Aro ; and published by
J. Williamson, " New Zealander Office," Auckland. 1 1848.

146 X 102. Pp. XX, 102. Double columns, except prefatory matter
and the last section, beginning on p. 92. Short title preceding title-page,
" A Leaf | from the | Natural History | of | New Zealand, | &c., &c." Issued
in paper wrapper lettered, " A Leaf | from the | Natural History | of | New
Zealand."

Contains Preface (pp. v, vi) ; Introduction (pp. vii-xix) ; Part I, Natural
History, 1.326 words, in sixteen sections headed " Animals," " Reptiles,"
" Insects," &c. (pp. 1-37) ; Part II (not marked or defined, but ethnological),
725 words in nine sections, among the headings of which are " Rehgion,"
"Tribes," "Tattooing," &c. (pp. 37-58) ; Part III (not defined), 1,193 words,
in twelve sections, with various titles, such as " Time," " Elements,"
" Manufactures," " Amusements " (pp. 58-82) ; Part IV, 337 words, in
two sections, headed " Pharmacopeia and Native diseases " (pp. 82-90) ;
Part V, 80 words, in two sections, headed " Parts of trees " and " Parts of
fish, birds, &c." (pp. 90-92) ; a list of some of the vegetable productions
available as food — these are classified under natural orders (pp. 92-99) ;
a comparison of fifty-two words with other Polynesian dialects (pp. 99-102).

A second edition was brought out about 1870, under the title " Maori
and English Dictionary " (No. 450).

G 11,H 141.

176 a. A Leaf from the Natural History of New Zealand.

Grey mentions part of an edition (pp. 32), containing p. i-xx and 1-12
with continuous pagination, but otherwise identical. It do s not appear
that this was ever completed (Bleek's Catalogue, p. 514),

1849] OF Printed Maori. 43

177. Te Tikanga Kura.

173 X 106. Pp. 4. No title-page. Imprint at end, " No Waitangi,
Heretaunga : | I taia ki te Perehi a Te Koreneho. | 1848." Shows evidence
of shortage of " h " and " i."

Directions about the school written and printed by Colenso under the
above heading, setting forth the work for each day for four classes (pp. 1, 2) ;
twenty-one rules for the school, followed by a text (pp. 3, 4).

H 526.

178. Te Hiahia o te Ariki : he Kauwau.

153 X 102. Pp. 2. No title-page. Imprint at end, " No Waitangi,
Heretaunga : | I taia ki te Perehi a te Koreneho. | 1848."

A leaflet containing a sermon on the will of the Lord, written and printed
by Colenso, with heading as above.

H 521.

179. Mo te Hapa o te Ariki : he Kauwau.

153 X 102. Pp. 2. No title-page, date, or imprint.
A leaflet on the Lord's Supper, written and printed by Colenso under
heading as above. Probably of same date as preceding item.

H 521.

181. Ki te Hunga o te Hahi ] ki nga Kai-wakaako ratou ko te Hunga tango-hapa.

305 X 150. P. 1. No title-page or date. Imprint at foot, " I taia ki
Heretaunga, ki te Perehi i Waitangi." Printed on two sheets pasted
together.

Instructions issued by Colenso to Church people warning them against
racing, cards, &c., signed, " Na Te Koreneho, Te Mihanere o Ahuriri, o
Heretaunga." Probably about the same date ^s preceding entry.

U 521.

182. [He Reta.]

A letter on the subject of the war, from Bishop Pompallier to Heke,
dated 1848. No copy has been inspected. An English translation was
published in 1863. (See Hocken, p. 226.) Hocken's note implies that the
letter was printed separately. He may have been wrong about the date :
two letters were written in 1845 and 1846; see No. 370.

E 515.

183. He 1 Maramataka ; | [&c., as No. 165] | 1849.

* Church almanac, as that for 1848.

184. Ko I nga Katikihama | etoru. | | No te Kareti. ] I taia tenei ki te Perehi a

te Pihopa. 1 | 1849.

185 X 124. Pp. 19.

An edition of the first three of the four Catechisms of 1840 (No. 49) ;
the number of questions in the first and third remains unaltered, but that
in the second, which is headed, " Ko te Katikihama tuatahi " (The First
Catechism), is reduced to sixteen.

6 17, H 512.

44 A BiBUOGRAPHY [1841)

185. He I Whakapuaki | i nga | tikanga o te Katikihama | o te | Hahi o IngaranL

I I Printed at St. John's College Press. | 1849.

181 X 118. Pp. 22. Pica. M

Questions and answers explanatory of the Church Catechism, the answelj^

often taking the form of Scripture references. A second part was issued in

1850 (No. 199).
G IS, H 512.

186. Ko I nga Pi ; | me | nga tikanga mo te tiaki i a ratou, | mo te mahinga i to ratou

honi, I i ta ratou ware. | | Printed at St. John's College Press. | 1849.

178 X 118. Pp. 21. Imprint at end, " St. John's College : | Printed
at the College Press. |

A treatise on bees, their care, and the working of the honey and wax
(not hive.s, as Hocken). Written by the Rev. Charles Cotton, one of Bishop
Selwyn's staff.

H 526.

187. He Whakapapa, | ara, | nga Mahi, me nga aha noa | a | te Atua raua ko tana

Hahi. I Ko te rua o nga wahi. | St. John's College. | Printed at the College
Press. I 1849.

216 X 140. Pp. 58, (10).

A continuation of the work of same title in 1847 (No. 155), to the time
of Christ.

H 521.

188. Ko te Tikanga mo te Kohikohinga Moni | hei Hoko Kakahu.

170 X 130. Pp. (8). No title-page or imprint.

Contains rules for a clothing club. Four rules, under the above heading,
naming Mesdames Martin, Kissling, and Selwyn as persons to whom sub-
scriptions should be paid fill p. 1 ; four further rules follow, with the
heading, " He Ture enei | mo te kohikohinga moni hei hoko Kakahu. | 1849."
p. 2 ; five pages with money columns, pp. 3-7 ; a notice offering to purchase
flax, headed " Muka," and signed " Na te Waitero," p. 8.

H 527.

189. Ko te Moni Kohikohinga.

197 X 127. Leaflet without date or imprint.

Obverse, " Ko te Moni Kohikohinga. | Ko te | Ko te ingoa |

Tona Kainga | Kei nga Manei te homai ai a te mutunga o te kura,"

the spaces being left for number, name, and address ; following them, » |
direction that payments are to be made on Mondays after school. On '
reverse, " Ko nga Moni Kohikohi | a te hunga | e whai ngakau ana ki nga
mea pai, | ki nga kakahu pai a te Pakeha " followed by four ruled lines.

This leaflet has all the appearance of having been issued in connexion
with the preceding item.

190. Notes Grammaticalee | Sur la Langue Maorie | ou N6o-Z61andaifle, | Par Mgr.

Pompallier.* | | Lyon, | Imprimerie d'Antonie Perisse, | Imp. de N.S.P.

le Pape | et de S. Em. Mgr le Cardinal-Archeveque, | 1849.

213x134. Pp.40. Pp. 23-40 double columns. * Gothic. Title-page
repeated in ornamental border on coloured wrapper. Erratum inside
cover, facing title-page.

Contains Grammar, in six chapters (pp. 3-22) ; Vocabulary of 441 words
(pp. 53-40). Another edition was published in 1860 (No. 319).

0 7, H 146.

1849] OF Printed Maori. 45

191. Ko te I Katikihama Motumotu : | ara | Ko tona wahi tuatahi. | |

[Woodcut] I Ko te wakapatungataputanga o Ihaka. | (Ta Hemi, 2. 21-23.

Roma, 4. 23, 24.) | | No Waitangi, Heretaunga : | I taia ki te Perehi

a Te Koreneho. | 1849.

173 X 108. Pp. (2), 38. Printed in folios, the title-page and pp. 37, 38
being in one sheet, the remaining sheets containing consecutive pages.
Three verses of Scripture are on verso of title-page. The woodcut on title-
page is of Abraham offering up Isaac. Various devices are adopted to
overcome the shortage of type.

P. 1 is headed " Ko te Katikihama Tuatoru," and there follow the
questions and answers (sometimes modified) of the old third Catechism
(No 10), with a wearisome expansion by means of subsidiary questions, to
the number in some cases of over twenty, the whole being apparently
Colenso's own work.

192. He Katikihama VVakapakanga.

192 X 111. Pp. (4). No title-page, date, or imprint. Printed on
the two inner pages only. Has " w " for " wh."

Thirty questions and answers on Confirmation, under the above heading,
drawn up and printed by Colenso. Probably issued in 1851 in preparation
for the Bishop's pastoral visit in January, 1852.

193. He 1 Manuwiri hou | ko | Te Wakakite. ] [Five verses of Scripture] | No Waitangi,

Heretaunga : | I taia ki te Perehi a Te Koreneho. j 1849.

191 X 115. Pp. (2), 8. Blue paper. Printed on five single leaves.

Contains, Nicene Creed on verso of title-page ; a contrast between the
old faith of the Church of England and the modern error of the Romish
faith. Signed " Naku, na te Koreneho." Written and printed by Colenso,
and showing the shortage of type illustrated in other products of his press.
Reprinted at WelUngton, 1852 "(No. 245).

194. The Maori Messenger. | Te Karere Maori. | No. 1. Auckland, January 4, 1849.

— Akarana, Hanuere 4,- 1849. Vol. I.

470 X 310. Pp. 4, with occasional supplements. Four columns,
alternately EngUsh and Maori. Imprint, " Printed and Published for the
Local Government by WiUiamson and Wilson." Nos. 1, 2, omit " for
the Local Government " from the imprint. The title is from the file in
the Auckland Public Library ; Hocken's copy has the second line, " Ko
te Karere Maori," as in the later numbers, and the date January 5.

This paper, which may be regarded as a revival of Te Karere o Nui
Tirani (No. 85), was issued fortnightly, numbered consecutively, but divided
into yearly volumes. No. 137, March 23, 1854, appears to have been the
last issued. The publication was resumed in an altered form in 1855, No. 271.

The Pukapuka ki nga tangata Maori (No. 195), Greenwood's Journey to
Taupo (No. 207), and Grey's Journey to TaranaU (No. 229) first appeared
in this journal ; while there were reprinted in its columns Ko nga Painga,
me nga Ture, o te Peke Tiaki Moni (No. 159), and the Rev. T. Buddie's
lectures. The Aborigines of New Zealand, with a Maori translation of the
same.

Vol. i, 1849, No. 1 to No. 26.

Vol. ii, 1850, No. 27 to No. 52.

Vol. iii, 1851, No. 53 to No. 78. Nos. 57-67 in this year are misprinted
" Vol. iv."

Vol. iv, 1852, No. 79 to No. 105. Apparently Nos. 94 and 95 were
not issued, as No. 96 is dated a fortnight later than No. 93.

Vol. V, 1853, No. 106 to No. 131.

Vol. vi, 1854, No. 132 to No. 137, March 23, 1854.

G 112, H 96.

46 A Bibliography [1849

195. Pukapuka | ki nga | tangata Maori, | hei tohu i a ratou i te mate \ koroputaputa.

I I Akarana : | He mea ta i te Perehi o Williamson &: Wilson. | |

1849.

162 X 102. Pp. 15.

A warning with regard to small-pox, written by command of Sir G.
Grey, and published with its English original in No. 2 of the Maori Messenger,
January 19, 1849. The type of the Maori portion was lifted, divided into
pages, and used for printing this pamphlet.

G 108, H 527.

196. Ko te Ao Marama.

A newspaper issued fortnightly. The first number published at Wel-
lington, September 20, 1849. Subscription, 6s. per annum. Its aim was
to foster a spirit of industry amongst the Natives, and to acquaint them
with the customs of their white neighbours.

Entry from Hocken ; no copy seen. 3. D. Davis states that it was in
Maori and English, and that it was printed by the Wellington Independent.
{Bibliography, p. 31.)

H 542.

197. He I Maramataka ; | [&c., as No. 165] | 1850.

Church almanac, as that for 1848 (No. 165).

197 a. He I Maramatakahaere, | [tc, as No. 166, except date] | 1850. [ I taia tenei ki
te Perehi a Williamson and Wilson. | | 1849.

Almanac of the Wesleyan Mission, similar to No. 166, except as above,
and that past events are entered against certain days.

198. Ko te Pukapuka | o nga Inoinga | [&c., as No. 169] | 1850.

An issue of 2,000 of the edition of 1848 (No. 169).

199. He I Whakapuaki | i nga | tikanga o te Katikihama | o te | Hahi o Ingarani |

(Te rua o nga wahi.) | | Printed at St. John's College Press. | 1850.

178 X 118. Pp. 26. Pica.

A continuation of No. 185, completing the work.

O 19, H 512.

200. He Kupu | ma te Ngakau Inoi. ] " Kei whakamutua te inoi." | [ No te

Kareti. | I taia tenei ki te Perehi a te Pihopa. | 1850.

181 X 127. Pp. 43.

A third edition of No. 126. In the fourth edition the title was changed.
See No. 442.

H 510.

201. Agathos.* ] Ko te ritenga o te ingoa nei, | Ko te tangata Pai.* | | Kua oti

te tuhituhi i te reo pakeha | e Samuel Wilberforce, D.D. | (Bishop of

Oxford.) I I No te Kareti: | I taia tenei ki t« Perehi a te Pihopa. |

1850.

175 X 112. Pp. 11. * Gothic.

A reprint of the work issued from Waimate in 1843 (No. 91).

Q 97a, H 518.

I

1850]

OF Printed Maori.

47

202. Te

208. Ko

Motu Kowhatu.
I 1850.

No te Kareti. | I taia tenei ki te Perehi a te Pihopa.

178 X 121. Pp. 25, the last page misnumbered "26."
A reprint of the booklet issued from Waimate (No. 112).
H 519.

nga Tupuna
I 1850.

o I Te Pakeha.

Printed at St. John's College Press.

175 X 112. Pp. 15.

A translation of The Forefather i of the Pakeha, which issued from the
College press the same year. A short history of Britain till the end of the
Roman occupation. Part 2 appeared in 1851 (No. 222).

G 100, H 527.

204. He Katikihama.

Pp. 8. Pica. No title-page or date. Imprint at end,
I I taia tenei ki te Perehi a te Pihopa." Inner margin of

181 X 127.
" No te Kareti :
page, 25 mm.

The Church Catechism in a revised translation, under the heading,
" He I Katikihama ] hei | whakaako i nga tangata katoa | e kawea mai ana
kia whakaukia | e te Pihopa." From the imprint this would appear to have
been printed about the year 1850, probably to accompany the three
Catechisms pubUshed with the same imprint the previous year (No. 184).
Compare No. 109.

H 513.

205. He Katikihama.

181 X 118. Pp. 8. Pica. No title-page, date, or imprint.

The Church Catechism, the same in all respects as the previous item
except that the type has been reset, it lacks the imprint, and the inner
margin is 16 mm. instead of 25 mm. This edition is found sewn into brown-
paper covers with "He Patai " (No. 110).

0 20.

206. Ko te Tikanga | mo nga Inoi o te Ata, | i nga ra katoa o te tau.

180 X 115. Pp. 7, .32, and 13. Thin paper. The 13 pp. in double
columns. No title-page, date, or imprint.

i. The first section, which is not included in the majority of the copies,
contains list of New Testament lessons for morning and evening for Christ-
mas, Palm Sunday, Easter, Ascension Day, Whit Sunday, and Trinity
Sunday, and the table of Proper Psalms from the Prayer Book (p. 1 ) ; a
calendar giving New Testament lessons for morning and evening for every
day, two months to a page (pp. 2-7) ; verso of p. 7 is blank.

ii. The second section — signatures A, B, C, D — contains Morning
Prayer, the Litany, and Evening Prayer, arranged in that order. In
Morning and Evening Prayer, prayers for the Governor and for the Maori
chiefs are printed after the State Prayers ; and the Prayer for All Sorts
and Conditions of Men, and the General Thanksgiving, are inserted before
the Prayer of St. Chrysostom. The text of the Prayer Book is the same
as that of 1848 (No. 169), but as Queen Adelaide died on December 4, 1849,
and her name is omitted from the State Prayers, this edition cannot be
dated earher than 1850. The type appears to be that of the Mission Press,
and the edition may have been printed to issue with remaining copies of the
Psalms printed by Telford in 1844 (No. 104). Two copies in the Auckland
Public Library are bound up with these Psalms and the Catechism (No. 205).

Hi. The third section — signatures E, F — has independent pagination
and contains forty-two hymns, in double columns.

H 509.

48 A Bibliography [1850

207. Journey to Taupo | from Auckland. | | By Brigade-Major Greenwood

Thirty-first Regiment. | | Haerenga ki Taupo, | i Akarana. | |

Auckland : | Printed by Williamson and Wilson. | | 1850.

162 X 102. Pp. 87.

Gives on the even pages (2-86) and p. 85 the English account, and on
the odd (3-87, except 85) the Maori translation. First published in The
Maori Messenger (Nos. 36-40), from the type of which this volume was
printed.

O 103, H 153.

208. Ko te Pukapuka | a te Hui nui | no nga Mihanere a te Hahi, | i huihui atu ki
Ranana : | Ki o ratou teina, ki o ratou tuahine, [ ara, | ki te hunga waka-
pono katoa | o ia wahi o ia wahi | o te ao maori nei kua mihaneretia. ]

I No te Huinga i Tau haringa nui i tuhia ai. | | No Waitangi,

Heretaunga : | I Taia ki te Perehi a Te Koreneho. | 1850.

172 X 107. Pp. 9. Pp. 3-8 on single leaves, the title and p. 9 forming
a cover.

An account of the Jubilee missionary meeting, dated " London, Nov. 2,
1848," and signed " Titeta, Henare Wane, Hoani Taka, Heketa Tereiti "
(Chichester, Henry Venn, John Tucker, Hector Straith), the President and
Secretaries of the Church Missionary Society.

Translated and printed by Colenso. Except for the use of italics there
is no evidence of shortage of type.

H 522.

209. [He Reta.]

216 X 140. Pp. 2. No |title-page. Imprint at end, " No Waitangi,
Heretaunga ; I taia ki te Perehi a Te Koreneho."

A letter, signed " Na Te Hapuku, | No Wakatu, no te 10 Hanuere,
1850," rebutting the claims of " Morena " to land in Hawke's Bay. Printed
by Colenso.

210. Nga Tikanga o te Kaluga o Petani.

242 X 152. Pp. (2). No title-page, pagination, or imprint.

A folded leaflet, printed on the two inside pages only, with a double
rule down the centre (described by Grey as one page of two columns), signed
" Na te Ahiwera," containing regulations for the village of Bethany, drawn
up by the Rev. B. Y. Ashwell, apparently at the request of the Government,
probably about 1850.

Q 117.

210 a. Ko nga Himene.

175 X 104. 16 pp. No title-page, date, or imprint, but the type
appears to be that of the College Press.

Contains fifty-two hymns — viz., the forty-two of the 1844 Prayer Book,
which were reprinted at the College about 1850 (see No. 206), and ten addi-
tional ones translated by Mr. T. H. Smith, which are included in the same
order in the small collection (No. 288b). Of these. No. 46, for burials, has
the heading " Nehu tupapaku " ; No. 51, a morning hymn, "' Mo te Ata " ;
and No. 52, an evening hymn, " Mo te Ahiahi." No. 46 is replaced by another
hymn in the edition printed by Leighton (No. 211), and is not included in
any of the later collections.

1850] OP Printed Maori. 49

211. Ko nga Himene.

178 X 109. Pp. 16. Double columns. No title-page or date. Imprint
at end, " J. F. Leighton, Kai hoko pukapuka, Akarana."

A collection of fifty-two hymns, containing the majority of those in
the 1844 Prayer Book (No. 104), with ten new hymns by Mr. T. H. Smith :
see No. 288b. Heading as above.

This was printed about 1860 for insertion in the end of the 1848 Prayer
Book (No. 169), and later editions. Leighton also printed a brevier edition
(No. 321).

212. Ko nga Himene.

182 X 112. Pp, 16. Double columns. No title-page, date, or imprint.
An ornament under the heading is repeated at foot of the last page.
Contains fifty-two hymns. Possibly a reissue by Leighton.

213. Ko nga Himene.

175 X 105. Pp. (2 blank) and 17. Double columns. No title-page
or date. Imprint at end, " Printed by Henry Hill, Taurarua."

A later edition of preceding items, containing fifty-five hymns. Date
about 1872. Heading as above.

214. Ko nga Himene.

185 X 109. Pp. (2 blank) and 18. Double columns. No title-page
or date. Imprint at end, " Printed by E. M. Edgcumbe, ' Bay of Plenty
Times,' Tauranga."

An edition of preceding items, containing fifty-six hymns. Date about
1883. A large-type edition of No. 323.

215. Ko nga Katikihama ewha | na nga Mihanere o te Hahi o Ingarani. j I taia ki te
Perehi a Buck and Straker, London. I 1850.

178 X 115. Pp. 32.
A reprint of No. 49.

H 513.

216. Te Wakapono o nga Apotoro.

243 X 216. Pp. 2. No title-page or date. Imprint at end, " W. Offord,
Printer, Brewer's Lane, Richmond."

" The Apostles' Creed," divided into twenty-one clauses, with headings
followed by illustrative verses of Scripture. " Wh " not used, hut, l^eing
printed in England, possibly not earlier than 1850. Uniform with the
following entry.

217. Ko te 1 Inoinga o te Ariki.

343 X 216. 1 p. No title-page or date. Imprint at end, " W. Offord,
Printer, Brewer's Lane, Richmond, Surrey."

" The Lord's Prayer," divided into twelve clauses, with headings followed
by illustrative verses of Scripture. Uniform with the preceding entry, and
doubtless of the same date.

50

A Bibliography

[1851

218. [He Panui.]

240 X 193. 1 p. No heading, date, or imprint.

A notification in Maori re poundage fees, to be filled in for various places
as agreed to at a meeting, with a table of the pound fees.

219. He 1 Maramataka ; | [&c., as No. 165] | 1861.

Church almanac. No copy has been seen, but it is unlikely that the
series from 1848-1854 was broken by the failure to publish one for this year.

220. He I Maramatakahaere, | Hei whakarite i nga Ra Tapu, i nga ra e kowhiti | ai,
e hua ai te Marama. Me nga ra katoa | o te tau | 1851, | o to tatou Ariki
o Ihu Karaiti. | . . . . Kenehi 1, 14. | ... . Kenehi 8, 22. | No Akarana :
I I taia tenei ki te Perehi a Williamson and Wilson, j 1851.

172 X 107. Pp. (16).

An almanac issued by the Wesleyan Mission, giving one month to a page.
On verso of title is a list of kings and queens of England. The almanac
occupies pp. (.3)-(14). P. (1.5) has a table giving particulars of missionary
societies, with lines running lengthwise on the page. The last page has
agricultural notes. Some days in the almanac have entries of past events.
See Nos. 144a, 166, 259.

G 111.

221. He Kohikohinga no nga Inoi | i roto i [ te Fukapuka | o nga Inoinga, | me era
atu Tikanga, j i whakaritea e te Hahi o Ingarani, | mo te Minitatanga | o
nga Hakarameta, | o era atu Ritenga hoki a te Hahi : | He mea wakarite
mai, hei tikanga, | mo te Karakia i roto i nga whare noho, | mo te karakia-

tanga hoki i te turoro, | | . . . . Matiu xi, 28. | . . . . Hoani iii, 16. |

16 .... I 17 ... . Waiata iv, 16, 17. | [ Ranana : ] I taia tenei ki

te Perehi o te Komiti mo te tuwha i | nga Pukapuka Inoinga.

181 X 109. Pp. 43.

Contains extracts from the Prayer Book (No. 169) arranged for use as
family prayers and sick visitation. Portions are provided for each morning
and evening of the week. It was issued by the Society for Distributing
the Prayer Book, probably about 1851.

G 32, H 511.

222. Kg 1 nga Tupuna | o | te Pakeha. | | Ko te rua o nga korero.

Kareti : | I taia tenei ki te Perehi a te Pihopa. | 1851.

No te

175 X 118. Pp. 16.

A continuation of No. 203, bringing British history down to the time
of Bishop Wilfrid.

G 101, H 527.

223. He I Pukapuka Whakaako | mo te Kura.
the College Press. | | 1851.

I St. John's College : | Printed at

217 X 169. Pp. 16, the first eight being unnumbered.

Apparently a new edition of the work issued with the same title in
1847 (No. 1.53). The copies examined are all bound up with the following
item. A reprint of the two was issued in 1870 (No. 448).

G 16a, H 527.

1851] OF Printed Maori. 51

224. [He Waiata.]

220 X 165. Pp. 8. No title-page, date, or imprint. Pp. 1^6 double
columns.

Contains pieces of poetry — Grey says, by " Mr. Smith, Rotorua " (Mr.
T. H. Smith). " Te ngaro mahi honi " (The honey-bee) ; " Te pokorua raua
ko te kihikihi " (The ant and the grasshopper) ; " Te aratauteka " (The
ladder) ; " Hei waiata i nga haora-takaro " (For singing in play-hours) ; " Te
whetu" (The star); "Ko te haora inoi" (The hour of prayer — translated
from Mrs. Hemans' " Child amid the Flowers at Play " : see next item) ;
"Kia ora te Kuini" (God save the Queen) ; "Ko te kiore wao raua ko te
kiore pa " (The country mouse and the town mouse) ; " He aue " (A lamenta-
tion).

This was issued separately, but more generally was bound up with
the 'preceding item (No. 223). Most, if not all, of the poems were reprinted
with slight alterations in Te Korimako (No. 630).

G 94, H 527.

225. [He Himene.]

168 X 96. A leaflet without heading, date, or imprint.

A hymn of three eight-line verses, being a translation of Mrs. Hemans'
" Child amid the Flowers at Play," differing somewhat from that in the
preceding item. Probably a corrected version by Mr. Smith.

G94a.

226. He I Pukapuka Whakaako | ki te Reo Pakeha. | | Ko te tahi o nga pukapuka.

I I No te Kareti : | I taia tenei ki te Perehi a te Pihopa. | 1851.

172 X 115. Pp. 45.

" A lesson-book of the English language. The first part." Contains
lessons from the alphabet to the use of the word " many," compiled by
Mrs. Martin, wife of the Chief Justice ; an amplification of the book of 1847
(No. 152). The second part was issued the same year. See the following
entry.

G 14. H 528.

227. He I Pukapuka Whakaako | ki te Reo Pakeha. | | Ko te rua o nga pukapuka.

I I No te Kareti : | I taia tenei ki te Perehi a te Pihopa. | 1851.

172 X 115. Pp. 56.

A continuation of the preceding item, giving lessons from the verbs
to the use of the word " which." A revised edition of the whole was brought
out in 1855 (No. 268).

G 15, H 52S.

228. Ko nga ra i whakaritea e te Pihopa mo te whakaunga.

310 X 235. 1 p. Heading as above. No imprint.

A list of thirty-six places, with dates from December 25, 1851, to May 23,
1852, o-iving the Bishop's engagements for Confirmations. The route passed
from Whanganui, through Manawatu, Ahuriri, Turanga, Kawakawa, Orete,
Opotiki, Te Ngae, Tauranga, Hauraki, Paihia, Waimate, to Kaitaia.

52

A Bibliography

[1851

229. Journal | of an | Expedition overland | from | Auckland to Taranaki, | by way
of I Rotorua, Taupo, and the West Coast. | Undertaken in the Summer of
1849-50, by His Excellency the | Governor-in-Chief of New Zealand. |
I Auckland : | Printed by Williamson and Wilson. | 1851.

149 X 99. Pp. 310 and title-page. Sub-title, p. 1, " Journey to Tara-
naki I I Haerenga ki Taranaki."

The even pages (2-310) give the account in English, written by Mr. G. S.
Cooper, and the odd (3-309) the Maori translation by Mr. C. O. Davis. The
stories of killing taniwhas (pp. 129-163) and of Hinemoa (pp. 191-209) were
incorporated in Nga Moteatea (Nos. 231 and 252), and in Nga Mahinga
(No. 260). This volume was printed from the type of The Maori Messenger
(Nos. 43-48, 50-53, 55-67, 69), in which the account was first published.

G 104, H 158.

230. Journey to Taranaki. — Haerenga ki Taranaki.

255 X 191. Pp. 78. Double columns. No title-page, date, or imprint.

Another edition of the journal described in the preceding entry, under
the heading, " Journey to Taranaki. — Haerenga ki Taranaki." Printed
from the type of The Maori Messenger. This edition is incomplete, breaking
off in the middle of a sentence in both the English and the Maori (at p. 308,
1, 13, and p. 307, 1, 6, respectively of the small edition.)

G 104a, H 159.

231. Ko I nga Moteatea, me nga Hakirara | o nga Maori. | | He mea kohikohi

mai I na Sir George Grey, K.C.B., | Governor-in-Chief of the New Zealand
Islands, | &c. , &c. , &c. | i tera kaumatua, i tera kuia ; no ona haerenga e
maha, | ki nga pito katoa, o enei motu. | — — | New Zealand : 1 Printed by
Robert Stokes, Wellmgton. | | 1851.

223 X 140. Pp. 432, xcvi, 18. 'Short title on p. 1, " Ko nga Moteatea,
me nga Hakirara o nga Maori." Pp. 7-432 are in rules.

Contains 507 poems and one prose piece (The Story of Hinemoa,
pp. 62-57) in the first part (pp. 9-432) ; an appendix, pp. i-xcvi, with a
sub-title, " He Korero Apiti | ano ] no nga Waiata nei," which contains eleven
prose pieces, most of which were reprinted in Nga Mahinga (No. 260) ; and
an alphabetical index of first lines of the poems (18 pp.). Another edition
came out in 1853 (No. 252).

G 124.

232. He Pukapuka Ako tenei | i nga ritenga pai e — maha, | o roto | o te taonga nei |
o I Te Moni, | i nga tikanga pai hoki, { o te hokohoko, { o te aha, o te aha.

I I He mea whakamaori mai i te reo pakeha, | kia rangona ai e nga

tangata maori | katoa o tenei motu. | | He mea ta ki Poneke, ki te

Perehi, | o | te Kawanatanga o te Kuini. | | Na te Kepa i whakamaori.

I I Oketopa, | 1851.

210 X 127. Pp. 72. Slip of errata — obverse English, reverse Maori —
inserted at end. In paper wrapper, printed, " He Pukapuka reo Maori
tenei, | he Pukapuka Ako i nga tikanga | o | Te Moni, | o te hokohoko |

o te aha, o te aha. | | Easy Lessons," tec, as English title below ; all

in double rules.

The title as above is on p. 3. On p. 1 is the English title, " Easy

Lessons | on Money Matters, I for the | use of young people. I I Puh-

of '

lished under the direction

the Committee of General Literature and

1852] OF Printed Maori. 53

232. He Pukapuka Ako tenei — continued.

Education, appointed by the Society | for Promoting Christian Knowledge. |
I The ninth edition.* | | London : | John Parker, West Strand.

I M,I)CCC,XLV. I I Translated into the New Zealand language, |

under the direction of the Government. | M,DCCC,LI. | | Wellington :

I Printed at the " Independant " Office, Willis Street." * Gothic. The
original was by Archbishop Whately, of Dublin ; the translation was by
Mr. H. T. Kemp.

G 106, H 528.

232 a. Ui Katorika.

A pamphlet with the above title was sold at auction recently in Auck-
land, the date being given as 1851. Presumably a Roman Catholic Catechism,
but so far it has not been traced.

233. Ko te | Kawenata Hou | o | to tatou Ariki o te Kai Whakaora | o Ihu Karaiti.

I I He mea whakamaori i te Reo Kariki. | — — | Ranana : | He mea

ta i te Perehi o T. R. Harihona raua ko tana tama, | ma te Huihuinga ta
Paipera mo Ingarani mo te ao katoa. | 1852.

216 X 140. Pp. (4) and 371. Double columns ; small pica. Imprint
on reverse of last page, " Printed by Harrison and Son, | London Gazette
Office, St. Martin's Lane ; | and | Orchard Street, Westminster."

The fifth edition of the New Testament. This edition is the first in
which the compound form " wh " is used. It was seen through the press
by Archdeacon W. Williams, who was on a visit to England when it was
being printed. The issue numbered 15,000.

G 51, H 502.

234. Ko te Pukapuka | o nga Inoinga, | [&c., as in No. 169] | 1852.

178 X 105. Pp. (24) and 432. Long primer.

The second edition of the Prayer Book issued by the Society for Pro-
moting Christian Knowledge ; similar to the edition of 1848 (No. 169),
except that the Epistles and Gospels are printed in full. Queen Adelaide's
name is omitted from the State Prayers, and all portions from the New Testa-
ment are in the revised translation. Some parts appear to have been reset,
but the Psalms are printed from the same type or stereotyped plates. The
Ordination of Deacons is reset, and occupies eleven pages instead of twelve.
In this year 15,000 were printed.

G 31, H 510.

2Z5. Ko nga Inoi | o te Ata o te Ahiahi, ] me nga Inoi | mo nga Ra Tapu me nga Ra

Nui, I ko te tikanga ia o te | Hahi o Ingarani. | | Ranana. | He me

ta e W. M. Watts, Crown Court, Temple Bar, | Mo te Hohaiti mo te
Pukapuka Inoi | mo nga Homiri hoki. | 18, Salisbury Square, Fleet Street.
1 I 1852.

118 X 77. Pp. (2), 68, 30. The word " me " in line 9 is a misprint for
" mea."

i. Contains (pp. 1-40) Morning and Evening Prayer and Litany in the
text of 1848 (No. 169), arranged as in the " small " edition of 1840 (No. 37) ;
and (pp. 41-68) the Collects for Sundays and holy days.

ii. With fresh pagination (1-30), but no title-page, the forty-two hymns
of 1839, with heading, " Ko nga Himene." Issued by the Prayer-book
and Homily Society. See No. 288.

G 27a, 32a ; H 511.

54

A Bibliography.

[1852

236. Ko te Hahi | o namata. | | Ko te tahi o nga korero.

I I taia tenei ki te Perehi a te Pihopa. | 1852.

I No te Kareti

169 X 109. Pp. 31.

Scripture history to the time of Joseph, in eleven chapters. At end
is, " Ko te mutunga tenei o te korero tuatahi " (This is the end of the first
discourse).

Q 38, H 522.

237. Ko I e tahi Hua | o te Whakapono. | -
Perehi a te Pihopa. | | 1852.

No te Kareti : | I taia tenei ki te

178 X 118. Pp. 24.

" Some of the Fruits of the Faith." An essay on the Sabbath, written
by a woman in 1847.

G 80, H 522.

238. He I Korero Tara | mo | te Kura. | | No te Kareti : | I taia tenei ki te

Perehi a te Pihopa. | 1 1862.

175 X 118. Pp. 19.

Eight fables, for use in the school. The originals were printed in the
"Reading Lessons," published at St. John's College in 1851.

G 95, H 529.

239. Hahi taka ; | he Katikihama | mo etahi o nga he o | te Hahi o Roma. | Ranana.
I I 1852.

166 X 102. Pp. 15. No printer's name.

A Catechism of thirty-six unnumbered questions, dealing with errors of
the Church of Rome, the answers being in general verses of Scripture.

240. He I Maramataka ; | [&c., as No. 165, except date] | 1862.

165 X 113. Pp. 16.

Church almanac, similar in all respects to No. 165.

2401. He I Maramat^kahaere, | [&o., as No. 220, except date] | 1852.

Almanac of the Wesleyan Mission, similar in all respects to No. 220.

241. Ki nga Kai-Wakaako.

165 X 11.3. 1 p.

A leaflet, signed " Na te Koreneho," giving a list of places to be visited
by Colenso in March and April, 1852.

1852] OF Printed Maori. 55

242. A I Spelling Book | for the use of [ Maori Children. | | With | easy and

familiar Reading Lessons in the | English Language. | [Royal Arms] |

Published under the Authority of the Government. | | Wellington :

I Printed by R. Stokes, at the " Spectator " Office, New Zealand. | |

1852.

220 X 140. Pp. (4), 68. Title in rules. An official memorandum
by Sir G. Grey, dated Wellington, December 24, 1851, appears on p. (3).

Compiled by the authorities of Otaki School for use in that school,
and approved by the Government. Contains graduated lessons, beginning
with the alphabet, and five English-Maori vocabularies, giving in all 2,095
words.

G 16, H 529.

243. He Korero | Tipuna Pakeha no mua, | ko | Ropitini Kuruho, | tona ingoa | |

I taia ki Poneke, | ki te Perehi o te Kuini. | Na te Kepa i whakamaori.
I Aperira, | 1852.

207 X 131. Pp. (viii), 157. In coloured wrapper, printed " He reo
Maori. | [Five lines of title as above] | [Royal Arms] | Robinson Crusoe, | in
the New Zealand language. | | Wellington : | Printed at the " Inde-
pendent " Office, Willis Street. | | 1852." All in double rules. Frontis-
piece and three other full-page illustrations by Dr. T. S. Ralph. The Maori
title is on p. (iii). On p. (i) is an English title in double rules, " The |
Life and Adventures | of | Robinson Crusoe, ] by Daniel De Foe. | [Royal
Arms] I Translated into the New Zealand language j under the direction
of the Government. | | 1852. Wellington : | Printed at the ' Inde-
pendent ' Office, Wilhs Street." The translation was made by H. T. Kemp.
A short preface, in English and Maori, explains the object of the translation.

Q 102, H 529.

244. He Pukapuka pa nui.

226 X 181. Pp. (2).

A Proclamation from the Governor, with heading as above, issued from
the Native Office, dated July, 1852, signed by Alfred Domett, warning the
Maoris against being tempted by the gold rush in Australia to neglect raising
their crops. If they do so, high prices will ensue.

G 116.

245. He I Manuwiri hou, | ko | Te Wakakite. | .... 1 Hoani, 4, 1. | . . . .

Matiu, 7, 16 I ... . Hiperu, 13, 9. | . . . . Hoani, 7, 17. | | Poneki :

I He mea ta i te Perehi o te Toki. | j 1852.

177 X 103. Pp. 12.

Contains the Nicene Creed (p. 3) ; a contrast between the old faith
of the Church of England and the unauthorized faith of the Church of Rome
(pp. 5-12). A reprint of No. 193.

G 78.

246. He I Pukapuka Waki ; [ hei wakakite atu i nga he o te 1 Hahi o Roma. | Na

te Aroha Pono, | ki ana hoa, ki te hunga o Nu Tirene. | . . . . Mat. xxiv, 4.
1 • . . . Karatia i, 7, 8. | .... 2 Koriniti x, 4, 5. | Poneki : | He mea ta
i te Perehi "o te Toki. 1 1852.

175 X 102. Pp. 24.

A reprint of Colenso's pamphlet of 1840 (No. 62), with a few trifling
variations.

G 79, H 518.

56 A BiBLiOGRArHY [1852

247. Ko nga Katikihama ewa.

180 X 112. Pp. 28. Printed in folios. Imprint at end, " Poneke :■
He mea Ta i te Perehi o Te Toki." Has heavy -faced two-line capitals at
the openings of the main sections.

A reprint by Stokes of the four Catechisms issued at Paihia in 1840
(No. 49). Unfortunately a complete copy has not been seen. Signa-
tures F, GJ— pp. 21-28 — contain" Ko te Katikihama Tuawa " (the Church
Catechism), the text being the same as that of the 1840 edition, and the
paging agreeing very closely. In the 1842 edition this occupied pp. 27-35,
and the language was much modified.

248. A I Dictionary | [&c., as No. 107] | By | William Williams, D.C.L., | Archdeacon

of Waiapu. | | Second Edition. ] | London : | Williams and Norgate,

I Henrietta Street, Covent Garden. | | MDCCCLII.

191 X 121. Pp. xl, 323, the latter in double columns. Imprint at
end, " G. Norman, Printer, Maiden Lane, Covent Garden."

Second edition of No. 107. Contains Prefaces (pp. iii-vi) ; Grammar,
reprinted with verbal corrections (pp. ix-xxxix) ; Abbreviations (p. xl) ;
Dictionary, considerably enlarged (pp. 1-228) ; Part ii, English-Maori,
(pp. 229-314) ; Sentences, unaltered (pp. 317-323). " Wh " used through-
out.

Thomson (Story of New Zealand, vol. ii, p. 361) gives under date 1857,
"William's New Zealand Dictionary. Stanford, London." There was no
such authorized edition, but it is possible that Stanford may have issued
copies of the second edition with a new title-page.

G 6a, H 118.

249. [He Matenga Totika. | Happy deaths.]

172 X 107 and 190 X 112. Pp. 132. No title-page, date, or imprint.
Printed on single leaves, the change of size occurring at p. 39. " Wh " not
used, but very occasionally " 'w " is printed for it.

Accounts of the deaths of some twenty -five converts to Christianity,
translated and composed by Colenso. The first part of the work is occupied
with cases from the foreign mission field. On p. 63 there opens the first
of eleven Maori obituary notes ; included in these is that of Karepa Te
Hiaro, which is mentioned bj' Hocken (p. 522). This is followed by Maka-
reta Te Hiakai, beginning on p. 124, and not completed, p. 132 ending in
the middle of a sentence.

Colenso left a large number of these leaves in separate packets, some
of which were marked " He matenga totika," and some " Happy Deaths."
One of the early packets is dated September 12, 1849, and on p. 127 he
prints a letter dated April 9, 1852. It is probable, therefore, that he worked
off a leaf from time to time, and that the work was incomplete when his
connexion with the Mission terminated abruptly in December, 1852. Thpre
may, however, have been subsequent leaves printed, as a few of the packets
have become separated from the collection which was examined at the
residence of Mr. G. Thomson, of Dunedin.

250. He I Maramataka ; [ [&c., as No. 165] | 1853.

Church almanac, as that for 1848.

250 a. He I Maramatakahaere, | Hei whakarite i nga Ra Tapu i nga ra | e kowiti ai,
e hua ai te Marama, | me nga ra katoa o te tau, | 1853 j [&c., as No. 220,
except date].

190 X 110. Pp. 20.

Almanac of the Wesleyan Mission, containing notice of hours of service
(p. 2) ; almanac, as No. 220 (pp. 3-14) ; tables — multiplication, money, &c.
(pp. 16-18) ; kings of England (p. 19) ; p. 20 blank.

1853] OF Printed Maori. 57

251. [Kawenata Tawhito.]

178 X 109. Double columns. No title-page, date, or imprint.
A series of probationary copies of the various books from Judges to
Job, printed in Auckland, apparently at the Mission Press, between 1848 and
1853, and issued separately with the following headings :—
i. Ko nga kai | Whakariterite. (Judsjes.) Pp. 62.

G 65, H 505.
ii. Ko Rutu. (Ruth.) Pp. 63-71.

G 66, H 505.
iii. Ko te Pukapuka Tuatahi | o I Hamuera. (1 Samuel.) Pp. 83.

V G 67, H 505.
Iv. Ko te Pukapuka Tuarua o | Hamuera. (2 Samuel.) Pp. 70.

G 67, H 505.
V. Ko te Pukapuka Tuatahi o | Nga Kingi. (1 Kings.) Pp. 82.

G 69, H 505.
Vi. Ko te Pukapuka Tuarua | o I Nga Kingi (2 Kings.) Pp. 78.

G 70, H 505.
Vii. Ko te Pukapuka Tuatahi | o | Nga Whakapapa. (1 Chronicles.)
Pp. 67.
Ko te Pukapuka Tuarua | o | Nga Whakapapa. (2 Chronicles.)
Pp. 60-147.
G 71, 72 ; H 505.
Viii. Ko Etera. (Ezra.) Pp. 24.
G 72a, H 505.
ix. Ko Nehemia. (Nehemiah.) Pp. .34.

G 72h, H 505.
X. Ko Ehetere. (Esther.) Pp. 18. In some copies the heading on
p. 4 is misprinted " Eketere." This item is usually found
bound up with the two preceding.
G 72c, H 505.
Xi. Ko Hop. (Job.) Pp. 24. Printed by Williamson. Contains
chapter i - chapter xvii v. 14 (misprinted " 15 ").
G 72d, H 505.
Xii. Ko Hopa.] (Job.) Pp. 42. Contains chapter xvii v. 15 to end.

G 72e, H 506.
The translation here shown was, after revision, included in the volume
printed in London in 1855 (No. 266).

252. Ko I nga Moteatea, me nga Hakirara | [&c., as No. 231] | 1853.

223 X 140. Pp. (4), xiv, 7-432, cxii, 20. The pages from the short
title to 432 are in rules. Short title on p. (1), " Poems, Traditions, and
Chaunts | of the Maoris."

This is identical with the edition of 1851 (No. 231), except that the
prefatory section is new, the titles of a few of the poems and some of the
footnotes are slightly altered, pp. xcvii-cxii (containing twenty-five poems)
have been added to the appendix, and two pages of errata placed after
the index. The twenty-five new poems do not appear in the index, which
is unaltered.

G 126, H 170.

253. Farewell Address | of | the Native Tribes in the Southern Province | of New

Zealand | to | His Excellency Sir George Grey, K.C.B., | &c., &c., &c. |
delivered at Otaki 21st September, 1853 : | with ] the Governor's Reply.

218 X 153. Pp. 16. Imprint at end, " Printed by R. Stokes, New
Zealand Spectator Office, Lambton-Quay, Wellington." On p. 3 is the
Maori title, as follows : " Ko nga Korero | o te Huihuinga | o nga Iwi Maori
o runga' o Kapiti ; | ki te poroporoaki | Id j to ratou raatua, | kia | Kawana

Kerei (Sir George Grey), K.C.B., | &c., &c., &c. | | I huihui ki Otaki ]

i te 21 o nga ra o Hepetema | 1853.

Contains speeches at a meeting of Ngatiraukawa, Ngatitoa, and Ngati-
awa ; an address by Ngatiraukawa, dated Hurae 12, 1853, and signed by
272 Natives, followed by a waiata, and the Governor's reply at the meeting,
with translations of all the items.

G 118.

58 A BiBLlOGKAPHY [1853

254. Te Pukapuka Poroporoaki | a Kawana Kerei | ki nga tangata Maori o Nui
Tireni.

258 X 204. Pp. 2. No title-page or imprint. Blue paper.

The farewell letter of Governor Grey to the Natives of New Zealand,
dated " Whare o te Kawana, Akarana, Tihema 31, 1853 " (Government
House, Auckland, December 31, 1853). Reprinted in Maori Mementoti
(No. 272), pp. 123-125, with the Enghsh original, pp. 120-122.

G 110.

254 a. Wahi Tuatahi. [ No te Orokohanganga o te Ao tae iho ki te Porotutukinga |
o te wa i nga Apotoro.

224 X 124. Pp. 12. P. 1 is on recto of the first leaf, p. 2 on verso of
the second leaf, and so on ; evidently a paged proof printed on one side
of the sheet. Type apparently small pica. Printed in paragraphs with
indented headings. Running title, " He mea whakaako mai i te rangi ] te
tangata i te timatanga."

A translation of sections 1-8 and part of section 9 of chapter i of
Archbishop Whately's Lessons on Religious Worship. The translation was
probably made by the order of Sir George Grey, and the project of publica-
tion abandoned on his removal to the Cape of Good Hope in 1853. The
MS. of the full translation of Part I is catalogued as No. 157 in Bleak's
Catalogue.

O 159.

254 b. Wahi Tuatahi. | No te Orokohanganga o te Ao tae iho ki te Porotutkinga | o
te wa i nga Apotoro.

223 X 140. Pp. 2. P. 1 on recto and p. 2 on verso of two leaves ;
evidently a proof, pen correction inserting "u" between "t" and "k"
of " Porotutkinga." Type apparently brevier. General arrangement as in
preceding entry.

Translation of sections 1, 2, and part of 3 of chapter i of Archbishop
Whately's Lessons on Religious Worship. See No. 254a.

G 158.

255. He Pukapuka Aroha ] ki nga tangata Maori, | e noho ana i te taone o Akarana ;
I Na Hare Oriwa Reweti, | Kai-whakamaori o te Kawanatanga j [Cut]

I . . . . Roma vi. 23. | Akarana | I taia tenei e te Riharihana. | |

Erua kapa hei utu.

216 X 122. Pp. 12. Imprint at end, " Akarana, Aperira 20, 1853. | Ko
nga utu mo tenei pukapuka | ka riro atu mo te kai ta."

A tract by C. O. Davis, the text of which begins on the verso of title-
page.

G81.

256. Nga Mat« | o nga Tangata Kino. | | [Cut] | . . . . Nga Whakatauki xxii-8.

1 Akarana. | | 1863. ,

197 X 125. Pp. (3). Subject begins on verso of title-page. Imprint
at end, " Akarana, He mea ta e Reharihana."

Contains twenty extracts from the Old Testament and one from the
New Testament on the punishment of the wicked.

G 82.

1854]

OF Pkinted Maori.

59

257. [He Reta.]

229 X 146. Pp. 8. No title-page or date. Imprint at end, " I taia
tenei e R. Te Toki, Wereta, Nui Tireni."

A letter from the Committee of the Church Missionary Society to the
Maori Christians, beginning " E te whanau," and signed " Na o kautou
tuakana i roto i a te Karaiti " (From your elder brothers in Christ). Printed
by Stokes, Wellington.

258. He I Maramataka ; | [&c., as No. 165] ] 1854. | Akarana : | Printed by Williamson
and Wilson, i 1854.

Church almanac, similar to that for 1848 (No. 165).

259. He I Maramatakahaere, | Hei whakarite i nga Ra Tapu, i nga Ra ] e kowhiti
ai, e hua ai te marama, | me nga ra katoa o te tau | 1854, | o to tatou Ariki

o Ihu Karaiti. | | . . . . Kenehi 1, 14. | ... . Kenehi 8, 22. | |

No Akarana : | I taia ki te Perehi a Williamson and Wilson. | 1854.

190 X 118. Pp. 19, and one blank.

Contains a table of Old Testament chronology (p. 2) ; almanac, in
which some only of the Sundays and saints' days are indicated, with
agricultural notes at the foot of the pages (pp. 3-14) ; multipUcation and
money tables, &c. (pp. 15-17) ; population of the world, and the numbers
of Wesleyan ministers and members (p. 18) ; kings of England (p. 19).
See Nos. 166, 220.

260. Ko I nga Mahinga ] a | nga Tupuna Maori | he mea kohikohi mai, | na | Sir
George Grey, K.C.B., | Governor in Chief of the New Zealand Islands.

I I London : ] George Willis, 42, Charing Cross, | and | Great Piazza,

Covent Garden. | 1854.

210 X 1.34. Pp. viii, 202. Short title (p. i), " Mythology and Traditions
I of the I New-Zealanders." Imprint at end, " G. Norman, Printer, Maiden
Lane, Covent Garden."

Contains Preface (pp. v, vi) and thirty-one passages in three sections,
some of which had been already published in Nga Moteatca (No. 231).
A translation of the majority of' the pieces was pubUshed in 1855, and a
second edition, embodying the translation, in 1885 (No. 694).

G 126, H 177.

261. He Kupu Maimai Aroha | mo | te tamaiti i mate, | tuhituhia iho ki te tuahine, |

ki te mea o raua i ora | | . . . . Whakakitenga, ii. 3. | . . . . Nga

Hiperu, xiii. 7. | ] No Akarana : | I taia tenei ki te Perehi o te Wiremu-

hana raua ko te Wirihana. | 1854.

207 X 137. Pp. 51. In coloured-paper cover bearing title, " He mihi

aroha | mo taku potiki kua mate. | | Brief Memorials | of | an only

son, I Translated into the New Zealand language. | ■ | No Akarana : |

I taia tenei ki te Perehi o te Wiremuhana raua ko te Wirihana | 1854."

The original, written by Archdeacon Brown on the death of his son,
Alfred Marsh Brown, was translated, at the request of Sir G. Grey, by
H. T. Kemp.

G 85, H 522.

60 A Bibliography [1854

262. He Moemoea. | | Otira, | ko nga korero o te huarahi, | e haere atu nei te

tangata i tenei ao, | a, tapoko noa ano ki tera ao atu ; | He kupu whakarite,
I na Hoani Paniana. | He mea whakamaori mai i te reo pakeha. | " Patukiiia,

a, ka tuwhera kia koutou." | [ Poneke : | He mea perehi e te Toki, ki

Weretana, Poneke. | | 1854.

216 X 140. Pp. (6), 255. Title repeated in ornamental border on
coloured wrapper. With six engravings in outline by Dr. T. S. Ralph.
Short title, " He reo Maori. | The Pilgrim's Progress, I by John Bunyan. |
Translated into the Maori language under direction [ of the Covernment.
I First edition."

The translation, by H. T. Kemp, has prefixed to it a dedication, in
English and Maori, to the memory of Hakaraia Kiharoa. Another trans-
lation, by Mr. E. M. Williams, was published by the Government in 1904.

O 84, H 530.

263. Ko I nga Tohu | mo te Putanga mai | o te Ariki o Ihu Karaiti, | me tona

nohoanga a-tinana ] i roto i ana hunga pono i Maunga | Hiona, i Hiru-
harama, i te ao | maori nei. | Na Har& Oriwa Reweti, | Kai-whakamaori o
te Kawanatanga i Akarana, | Niu Tireni. | . . . . Whakakitenga xvi, 15. |
I taia tenei e Joseph Cook. | 219, George Street. | | 1854.

138 X 85. Pp. 58. On verso of title-page, " Sydney : Printed by
Joseph Cook, 219 George -street." Imprint at end, " I taia tenei e Hohepa
Kuki, Hori Tiriti, Poi Hakene." P. 57 bears the date, " Akarana, Hanuere,
1855."

A tract, by C. 0. Davis, on the second coming of Christ.

GS3.

264. Tract in Maori, by a CM. Clergyman and a Chatechist ; published against the

selling of land to Europeans.

The above entry is given by J. D. Davis under the year 1854, but the
tract has not been identified.

265. He Maramataka mo te tau 1855.

Church almanac for the year 1855. No copy seen. See Nos. 258, 300.

266. Ko 1 te tahi wahi | o | te Kawenata Tawhito. | | He mea whakamaori mai

no re Reo Hiperu. ] | No Ranana : | Na te Komiti ta Paipera. | |

1855.

185 X 105. Pp. (4) and 345-817. Double columns.

Contains Judges to Psalms, as given in Nos. 168, 251, with some
revision. The version of the Psalms appears to be identical with that of
the last edition of the Prayer Book (No. 234). On verso of the title-page
is, " I taia ki te Perehi o Wiremu M. Wati."

H 506.

267. Ko I te tahi wahi | o | te Kawenata Tawhito. | ] He mea whakamaori mai no

te Reo Hiperu. | | Ko nga pukapuka o tenei wahi. | | Ko Ehetere.

I Ko Hopa. I Ko nga Waiata. | No Ranana : | Na te Komiti ta Paipera.
I 1 1855.

185 X 105. Pp. 680-817. Double columns.

Consists of signatures ♦Q-*X of the previous item with this title-page,
and p. 680 reset and printed on verso thereof, containing the books of
Esther, Job, and Psalms.

1855] OP Printed Maori. 61

268. He I Pukapuka Whakaako | ki te Reo Pakeha. | | No te Kareti : | I taia

tenei ki te Perehi a te Pihopa. | | 1855.

172 X 115. Pp. 142.

Contains a revision and enlargement of the contents of the two books
published in 1851 (Nos. 226, 227) for teaching the English language to Maoris.
This book formed the basis of one issued by the Government in two parts
in 1873 and 1875 (Nos. 485, 511).

H 530.

269. [Kawenata Tawhito.]

185 X 105. Pp. 329. No title-page, date, or imprint.

Ko nga Whakatauki (Proverbs), pp. 1-54 ; Ko te Kai Kauwhau (The
Preacher — i.e., Ecclesiastes), pp. 54-72 ; Waiata a Horomona (Song of
Solomon), pp. 72-81 ; Ko Ihaia (Isaiah), pp. 81-192 ; Ko Heremaia
(Jeremiah), pp. 192-318 ; Ko nga Tangi a Heremaia (The Lamentations of
Jeremiah), pp. 318-329. Printed at St. John's College in 1855 and 1856,
and issued for comment with a notice dated " Auckland, May 1, 1856,"
prefixed asking for the return of the volume to the committee before the
end of the year. With the exception of seven chapters of Isaiah (No. 45),
the whole of this volume is new. See note to No. 270.

6 75a, H 507.

270. [Kawenata Tawhito.]

185 X 105. Pp. 331-576. No title. Imprint on the last page,
" Printed at St. John's College, Auckland, 1856."

Ko Ehekiere (Ezekiel), pp. 331-445 ; Ko Raniera (Daniel), pp. 446-481 ;
Ko Hohea (Hosea), pp. 481-498 ; Ko Hoere (Joel), pp. 498-504 ; Ko Amoho
(Amos), pp. 504-517 ; Ko Oparia (Obadiah), pp. 517-519 ; Ko Hona
(Jonah), pp. 520-524 • Ko Mika (Micah), pp. 524-533 ; Ko Nahumu
(Nahum), pp. 534-537; Ko Hapakuku (Habakkuk), pp. 538-542; Ko
Tepania (Zephaniah), pp. 543-547 ; Ko Hakaraia (Zechariah), pp. 551-570 ;
Ko Marakai (Malachi), pp. 571-576. The notice, dated " Auckland, Octo-
ber 24th, 1857 " (? 1856), prefixed to the volume stated that " The 31st of
March, 1857, has been fixed on by the committee as the date at which, at
the latest, they expect the books now issued to be returned." The whole
of the translations in this volume are new and the work of Rev. R. Maunsell.

This volume and the preceding one were printed for the Maori Bible
Translation Committee, which collected over £400 for the purpose. The
translation was revised in 1857 by a committee consisting of Archdeacon
W. Williams, Rev. G. A. Kissling, Rev. R. Maunsell, Rev. T. Buddie, Rev.
J. Hobbs, and Rev. A. Reid.

The revised translation was printed for the Bible Society in London,
1858 (No. 286).

G 75b: H 507, 508.

271. The Maori Messenger. | Te Karere Maori. | Vol. i. Auckland, January, 1855. —
Akarana, Hanuere, 1855. No. 1.

250 X 195. Pp. 32. Title surmounted by the Royal Arms. Double
columns, English and Maori. In coloured wrapper with title and table of
contents. Pagination of each number independent and varying from
8 to 79. Printed for the New Zealand Government — vol. i by the Southern
Cross, vol. ii by Williamson and Wilson, the remaining volumes by W. C.
Wilson. The first three numbers of vol. i have a few woodcuts.

The numbers of the first volume (1855) appeared irregularly at the
beginning of the month; March- April and September-October forming
double numbers respectively, and June apparently ignored, making nine

62 A Bibliography [1855

271. The Maori Messenger — continued.

numbers for the whole year. The numbers are given correctly on each
first page, but the back of the wrapper of No. 6 (August 1) is marked
" No. 7," and the succeeding wrappers all marked two above the true
number.

Volume ii (1856) is, with the subsequent volumes, styled " New Series,"
and the twelve numbers were issued regularly at the end of the month.
This was continued to vol. iii. No. 4, April 30, 1857.

On May 30 (printed " April " on the wrapper), a new volume was
begun, with two issues a month, continued regularly to No. 15, December-
ber 31.

Volume V (1858) contained twenty-five numbers, No. 4 (pp. 18)
appearing between the two regular February numbers. No. 15, July 31,
was miscalled No. 12, and all the succeeding numbers marked three lower
than the actual number.

In volume vi (1859) the twenty -four numbers appeared regularly, but
Nos. 14-22 were misnumbered 16-24 respectively.

Volume vii (1860) was issued irregularly. Two numbers appeared in
one in January, and again on May 31 and June 30. An extra number, of
seventy-nine pages, was issued on August 3, but nothing appeared Sep-
tember 1 to November 30. No. 20 (really 17) is dated December 31.
Nos. 13-18, containing the report of the Kohimarama Conference, were
reissued in one volume with a separate title-page.

Of vol. viii (1861) only two numbers were published (January 15 and
February 28). The paper was resuscitated under a new title in March of
that year. See No. 335 ; also No. 194.

The greater part of this series was edited by Mr. C. 0. Davis. Mr, D.
Burn and Mr. Walter Buller were also editors during part of the period.

Hocken's note (p. 97) on the use of the " Novara " type in January,
1856, is clearly in error, as the expedition was during the years 1857, 1858,
1859. See No. 337. The type in question was, no doubt, that purchased
by Williamson and Wilson with the press of the Roman Mission at
Kororareka.

G 113, 114 ; H 96, 97.

272. Maori Mementos ; | being | a series of Addresses, presented by | the Native
people, I to I His Excellency Sir George Grey, K.C.B., F.R.S. | Governor
and High Commissioner of the Cape of Good Hope, | and late Governor of
New Zealand ; | with introductory remarks and explanatory notes, | to
which is added | a small collection of Laments, &c. | By | Charles Oliver B.

Davis, I Translator and Interpreter to the General Government. | |

Auckland : | Printed by Williamson and Wilson. | | 1855.

210 X 134. Pp. (4), iii, 227.

Dedicated to Sir G. Grey. Contains thirty-one farewell addresses
from the Maoris in 1853 and 1854 (pp. 1-119) ; the Governor's address to
them (120-125); accounts of three meetings (pp. 126-161); twenty-two
Maori songs, laments, and stories (pp. 162-209) ; six translations from
English into Maori (pp. 210-222) ; and three translations from Maori into
English, the last without the Maori original. All the items are preceded by
their English translations, and there are numerous explanatory notes.

G 120, U 179.

273. Te Ture Taiepa, 1855.

Translation of the Fencing Act, 1855. No copy seen.

1857] OF Printed Maori. 63

274. A I Maori Phrase Book, | intended | for New-Comers, | being | words and

sentences in Maori, | with their | significations in English. | Auckland : ]
Printed and Published by Philip B. Chadfield, | and sold by all Book-
sellers.

134 X 102. Pp. 32. Title-page repeated on coloured wrapper. No
date.

Said to be by C. 0. Davis. A second edition was printed by Kunst
(No. 366). Chadfield, the printer, returned to England about 1860.

275. He Maramataka mo te tau 1856.

Church almanac for the year 1856. No copy seen. See Nos. 258, 300.

276. He Korero | mo nga | Whenua Katoa | o te ao nei. [ | No te Kareti : |

I taia tenei ki te Perehi a te Pihopa. | 1856.

204 X 131. Pp. 42.

A free translation of the " Geography, | for the | use of children in New
Zealand," which was printed at the College Press in the same year, and is
generally bound up with it.

O 105, H 530.

m. He Parana mo te Ra Tapu. — A Lord's Day Plan. | Mo nga Kaikauwhau o te
Hahi Weteriana o Aotea o Kawhia. | 1856-1857.

505 X 540. Broadside with heading above. No imprint.

An itinerary for the Wesleyan circuit preachers. Eight main columns,
giving a numbered list of the preachers, with their rotation in various centres
JFor the six months from October, 1856, to March, 1857.

278. [He Beta.]

A letter from Bishop Pompallier to Wiremu Mamange, dated June 25.
No copy has been inspected. It was included in the collection published
in 1863 (No. 370), but had probably been printed previously.

H 515.

279. Te Ture Whenua Rahui Maori o Nui Tireni, 1856.

Translation of the New Zealand Native Reserves Act, 1856. No copy
seen. It was amended in 1858. See No. 294.

280. He Maramataka mo te tau 1857.

Church almanac for the year 1857. No copy seen. See Nos. 258, 300.

281. [Cut] I He Pukapuka Hepara | na \ Hoane Papita Werahiko Pomaparie, | te [

Epikopo Kai wakarite Apotoriko o te Tiehehi | o Akarana, | ki | ona Pirihi
me ona Keritiano, | mo te Reneti o te tau 1857, | he ako | i te mana ora

me te wakapuakanga atua o te | Hahi Katorika. | | Akarana : | He

mea ta ki te Ware " Hutarana Koroma." | 1857.

204 X 131. Pp. (4), iv, 22. Printed on blue paper. Epitome of con-
tents printed in margin.

A pastoral, by Bishop PompaUier, for Lent, 1857. Table of contents
and errata, pp. i-iii.

64

A Bibliography

[1857

282. Ko nga Whakapepeha | me | nga Whakaahuareka a nga Tupuna | o | Aotea-roa.

I I Proverbial and Popular Sayings | of the | Ancestors of the New

Zealand Race. | | By | Sir George Grey, K.C.B., | Governor and

Commander-in-Chief of the Colony of the Cape of Good Hope, | and Her
Majesty's High Commissioner. | Cape Town : | Saul Solomon and Co.,
Steam Printing Office, | 63, Longmarket Street. | Sold by Triibner and Co.,
No. 12, Paternoster Row, London. | | 18n7.

223 X 140. Pp. vi. 120. Title repeated on coloured wrapper.

A collection of Maori proverbs, with translations and explanations.
The appendix (pp. 76-120) gives the incidents from which some of the
proverbs took their rise.

H 188, Q 132.

283. Ko I nga Waiata Maori | he mea kohikohi mai, | na Sir George Grey, K.C.B.
I i tera kaumatua i tera kuia, no ona haerenga, e maha ki nga pito |
katoa o Aotea-roa. | Sold by Triibner & Co., No. 12, Paternoster Row,
London. | Cape of Good Hope : | Printed at Pike's Machine Printing Office,
St. George's-street, | Cape Town. | 1857.
255 X 153. Pp. 57. '

The beginning of a volume by Grey containing forty-eight Maori songs.
He contemplated including the translation of most of the songs. A pencil
note by Grey in the copy in the Grey Collection, Auckland, states that
" This is the only copy of these poems." P. 57 is only a proof inserted since
the compilation of the catalogue by Bleek, and apparently the whole volume
is a collection of the final proofs as far as the work had progressed.

O 133.

284. Te Karere o Poneke. | [Royal Arms] | Ko te Kai rapu, ko ia te kite. | Vol. L
Taite, 17 o Hepetema, 1857. No. 1.

270 X 210. Pp. 4. Three columns. Imprint at end, " I taia tenei
Nupepa i te Perehi o Mekenihi raua ko Miua, Poneke, Niu Tirene."

A weekly published in Wellington. The last issue appears to have been
No. 58, Mane, 27 Tihema, 1858. Each number was of four pages, but in
many cases there was a supplement (Apiti) of two pages. With the last
number there was an Apiti (330 x 255 mm.) headed, " He Marama-taka-
haere mo te Tau, 1859," containing an almanac for 1859.

284 a. William's New Zealand Dictionary. Stanford, London. 1867.

Entry from Thomson's Story of New Zealand, vol. ii, p. 361.
No. 248.

See

285. He Maramataka mo te tau 1858.

Church almanac for the year 1858. No copy seen. See Nos. 258, 300.

286. Ko I te Kawenata Tawhito ; | No nga Whakatauki t&e noa ki a Maraki. ] |

I taia tenei pukapuka mo te Bible Society | ki Ranana. | | 1858.

185 X 105. Pp. (4) and 377. Double columns. No printer's name.
Contains Proverbs to Malachi in the version of Nos. 269, 270, with
revisions.

H 508.

1858]

OF Printed Maori.

65

287. Ko te Pukapuka [ o nga Inoinga, | [&c., as No. 169] ] 1858.

An issue of 4,000 of the edition of 1852 (No. 234). Identical, except
that line 8 of the title-page closes with a full point instead of a comma.

288. Ko nga Inoi | o te Ata o te Ahiahi, | me nga Inoi | mo nga Ra Tapu me nga Ra

Nui, I ko te Tikanga ia o te | Hahi o Ingarani. | | Ranana. | He me

ta e W. M. Watts, Crown Court, Temple Bar. ] Mo te Hohaiti mo te
Pukapuka Inoi | mo nga Homiri hoki. | 18, Salisbury Square, Fleet Street.
I I 1858.

115 X 73. Pp. (2), 68, 247, 30. The word "me" in line 9 is a
misprint for " mea."

The first and last sections are identical with the two sections of No. 235.
The intermediate section contains the Psalms (pp. 1-239), with the
daily morning and evening portions marked, and the Communion Service
(pp. 240-247) to the end of the Creed. At the foot of p. 247 is the imprint,
" W. M. Watts, Crown Court, Temple Bar."

288 a. Ko te Haerenga tenei a te Pihopa.

347 X 216. 1 p. Dated " Akarana, 3 Akuhata, 1858."
A leaflet giving Bishop Selwyn's itinerary from November, 1858, to
June, 1859, and signed " Na te Herewini, na te Pihopa o Nui Tireni."

1 288 b. Ko nga Himene.

185 X 125. Pp. 18 (?). No title-page or date. Single columns ;
pica.

Contains a collection of twenty-four hymns, fourteen selected from the
forty-two of Nos. 37, 74, and 104, followed by ten translated and composed
by Mr. T. H. Smith. These ten new hymns appear in the same order as
Nos. 43-52 in the later collections (Nos. 211, 321), except that two verses
are omitted from No. 15 (43), and a new hymn (46), by Sir. Smith, replaces
No.' 18 of this collection. The date cannot be earlier than 1856, as hymn
No. 17 received its final form from Mr. Smith in November, 1855.

This item was almost certainly printed by W. M. Watts, as the only
copy seen, which lacks pp. 17, 18 (breaking off after verse 1 of No. 23), has
four misprints which also appear in the following item.

I C. Ko nga Himene.

120 X 75. Pp. 19. No title-page or date. Imprint at end, " W. M.
Watts, Crown Court, Temple Bar."

Contains a small-type edition of the preceding item.

ES89. [Cut] I He Pukapuka Hepara | [&c., as No. 281] | mo te Reneti i te tau 1858, |

he ako | i te Moretiwikahio | Keritiano. | \ Akarana : | He mea ta ki

te Ware " New Zealander." | 1858.

204 X 127. Pp. 16 and covers. General appearance as No. 281. Title
on coloured wrapper.

A pastoral, by Bishop Pompallier, for Lent, 1858.

H 516.
3— Maori Bib.

66 A Bibliography [1858

290. [Cut] I He Pukapuka Hepara | [&c., as No. 281] | mo te Aweneti i te tau 1858,

I he ako | i te arahitanga tapu o te | Tiehehi. | | Akarana : | He mea

ta ki te Whare " New Zealander." | 1858.

204 X 127. Pp. 19 and covers. General appearance as No. 281. Title
repeated on coloured wrapper.

A pastoral, by Bishop PompalUer, for Advent, 1858.

H 516.

290 a. Ko etahi tino Ako | me | etahi tino Inoinga | o te | Hahi Matua Tapu Katorika,
I te Pou me te Unga, | nona | te mahi ako e noho | hei rama wai mura

ake ake tonu, | mo te wakamarama ki nga iwi katoa | o te ao. | | He

Perehitanga tuatoru, He mea Wakanui hoki. | Akarana. | Maehe 19, 1858.

135 X 102. Pp. (2), 96, ii. No imprint. The title-page, which has
an emblem at the head, is printed separately. Bishop Pompallier's im-
primatur appears on p. 2. Contents on pp. i, ii.

Third and enlaraied edition. For other editions see Index.

291 . Ko nga | Ture o Ingarani ; | he mea whakahau iho ] na | His Excellency Colonel
Thomas Gore Browne, C.B. | na te Kawana o Niu Tirani, | kia whakara-
popototia kia whaka-reo-maoritia. \ | Akarana, Niu Tirani, | 1858.

308 X 191. Pp. (6), ii, (1), xiv, doubled, (2), 71 doubled (except 47-54),
with vi and (2) inserted between 37 and 38. Printed on blue paper, laid
and wove being used indiscriminately. Short title, " Ko nga | Ture o
Ingarani." On verso of short title, and facing the Maori title, is " The |
Laws of England ; | compiled and translated into | the Maori language. | By
direction of | His Excellency Colonel Thomas Gore Browne, C.B., | Governor
of New Zealand, | &c., &c., &c. | | Auckland, New Zealand, | 1858."

Contains a digest of English law, compiled by Sir W. Martin, arranged
alphabetically, printed on the reverse of the leaves, and paged consecutively ;
on the obverse is printed the Maori translation, also paged consecutively,
making a duplicate foliation. Prefixed to this. Table of Contents, in English
and Maori ; English Preface, p. (6) ; and a letter addressed by the Governor
to the Maoris (pp. i, ii) ; the short title repeated ; Introduction, English
and Maori (pp. i-xiv duplicated). The digest consists of " Wahi Tuatahi. |
Ko nga I Hara Kirimina. I Part First. | Criminal Offences." In this ninety-
four oifences are tabulated, with penalties and Courts (pp. 1-29 duplicated).
This is followed by a chapter of Notes and Explanations (Upoko whakaatuatu
i nga tikanga | o etahi o | nga Hara-kirimina), dealing with some of the
offences (pp. 31-37 doubled). Index of Offences arranged alphabetically
in Maori (pp. i-vi) " Wahi tuarua. | Konga Hara Hiwhiri. | (Part Second. |
Civil Injuries) " (pp. 39-45 doubled). A Glossary, in Maori only, of the
terms (mostly coined) used (pp. 46-55 single pages). Index of subjects,
English and Maori, each arranged alphabetically (pp. 56-71 doubled).

H 530.

292, He I Pukapuka Whiha tenei hei | ako ma nga tangata | e hiahia ana ki te rapu
ki nga ] ritenga o te whika. | He mea whakamaori mai no | roto i te reo
pakeha : | na Henare Wiremu Taratoa. | Werengitana : | I taia ki te Perehi
o Hori Watene. | | 1858.

178 X 115. Pp. 32. Imprint at end, "Printed by G. Watson, Wel-
lington, N.Z." Note : " Whiha " in line 2 is a misprint for " Whika."
An arithmetic, translated by H. W. Taratoa.

H 530.

1859] OF Printed Maori. 67

293. He I Pukapuka Whakaako ; ] hei whakamatau | i nga tangata kiano i mohio

noa ki | te korero pukapuka. | | Werengitanga : | I taia ki te Perehi

o Hori Watene. | | 1858.

176 X 108. Pp. 23.

A page-for-page reprint of the book with this title issued in 1839 (No. 34),
even to the page of itaUc (p. 13). The " wh " is substituted for " w" in
nearly half of the cases in which it should be used. See also No. 318.

294. Ture Whakatikatika Rahui Whenua Maori, 1858.

340 X 218. Pp. 2. Government pubUcation, 1858.

Maori translation of the New Zealand Native Reserves Amendment
Act, 1858. The Maori title is quoted in other Acts as " Te Ture Whaka-
tikatika i Te Ture Whenua Rahui Maori o Nui Tireni, 1858."

295. Ture Whakawa ki nga Takiwa Maori, 1858.

Translation of the Native Circuit Courts Act, 1858. No copy seen.

296. Ture Tikanga ki nga Takiwa Maori, 1858.

Translation of the Native Districts Regulation Act, 1858. No copy seen.

297. The Library | of His Excellency | Sir George Grey, K.C.B. | | Philology.

I I Vol. II. — Part IV I New Zealand, | the Chatham Islands and

Auckland Islands. | Sir George Grey and W. H. I. Bleek. | Sold by Triibner
and Co., 60, Paternoster Row, London, | and by F. A. Brockhaus, Leipzig.

I I 1858.

210 X 137. Pp. (4), 76. Imprint at end, " Cape Town : July, 1858.
G. J. Pike's Steam Printing Office, St. George's street."

Though professedly only a catalogue, this gives an excellent bibliography
of a number of works in Maori up to the date of publication.

H 191.

298. He 1 Maramataka | 1858. | I taia ki Poneke | ki te Perehi o te Toki. | 1858.

205 X 130. Pp. 8.

An almanac giving the itinerary of the Rev. W. Ronaldson for the year.
See Nos. 299, 345, 400.

299. He 1 Maramataka [ 1859. [ [&c., as preceding entry].

218 X 136.

300. He I Marama-taka | mo te tau | o to tatou Ariki | 1859 | Akarana : | Printed

at the " Southern Cross " Office.

202 X 125. Pp. (16).

Church almanac. Contains notes of two eclipses on verso of title (p. 2) ;
" He ture mo nga kai-whakaako Maori " (rules for Maori teachers), (p. 3) ;
calendar, a month to a page, with lessons in four columns,, new and full
moons at head of page, and special psalms, &c., in footnotes (pp. 4-15) ; " He
mea hei whakaarohanga ma nga tangata Maori " (six notes jfor the improve-
ment of Maori villages), (p. 16).

68- A Bibliography [1859

301. Ko te Pukapuka | o nga Inoinga | [&c.] | 1859.

An issue of 4,000 of the edition of 1852 (No. 234).

302. Ko te Pukapuka | o nga Inoinga, | me era atu Tikanga, | i whakaritea e te Hahi
o Ingarani, | mo te Minitatanga | o nga Hakarameta, | o era atu Ritenga
hoki te Hahi : | me nga Waiata ano hoki a Rawiri, | me te Tikanga | mo
te Whiriwhiringa, mo te Whakaturanga, | me te Whakatapunga | o nga

Pihopa, o nga Piriti, me nga Rikona. | | Ranana : | i taia tenei ki te

Perehi o te Komiti mo te whaka- | puaki i te mohiotanga ki a Te Karaiti.
i — I 1859.

131 X 83. Pp. (24) and 432. Brevier.

A page-for-page reprint of the 1852 edition (No. 234), in smaller type.
Two thousand were issued.

303. Prose | et | Poesie Chretienne | en Neo-Zelandais | avec la traduction frangaise
en regard. | Paris | J-B Pelagaud et Ce, Libraires-editeurs | Rue des Saints-
Peres, 57 I 1859.

Sub-title—
Extraits | d'instructions morales | et rehgieuses | et des chants prieux | com-
poses 1 en la langue Neo-Zelandaise | par Mgr Pompallier | pour les Nouveaux
Zelandais de sa mission apostolique | et traduits en fran9ais par le meme
prelat. | Paris | J-B Pelagaud et Ce, Libraires-editeurs ] Rue des Saints-
P^res, 57 | 1859.

216 X 127. Pp. 43. With coloured cover, having the title in rules.
The even pages, 8-24, contain Maori matter, with a French translation
facing the same on the odd pages. From p. 24 the matter is in verse.

304. [Cut] I He Mahara ki Nutireni | a ki te mahi o te Hahi matua | mona. | I taia
ki te Perehi i Akarana.

172 X 115. Pp. 8.

Contains a poem of twenty-nine four-line verses describing the spread
of the Roman faith in New Zealand from 1838 to 1848, which is reprinted
on pp. 24-32 of the preceding work ; a hjrmn from p. 42 of the same ; and
another item.

H 516.

305. Te Haeata. | " Tatou ka haere i to Ihowa Maramatanga." | Te utu mo te Tau
I kotahi, 2s. 6d. | Te utu mo te puka- | puka kotahi, 3d. | Vol. I. Akarana,
Apereira 1, 1859. No. 1.

290 X 223. Pp. 4. Triple columns. Imprint, vols, i and ii, " Auck-
land : — Printed by W. C. Wilson, at the ' New Zealander ' Printing Office,
Shortland-street " ; vol. iii, " Akarana : — I taia e W. C. Wilson ki te
Whare Perehi o te ' New Zealander,' Hoterana-Tiriti." Each number paged
separately ; twelve numbers to a year.

A religious paper, all in Maori, conducted by the Wesleyan Mission.
The first column of each number was occupied by a calendar for the month
and particulars of the publication. The first editor was the Rev. J. Buddie.
The paper ran for three years, the last issue being vol. iii, No. 12, Maehe 2,
1862. See No. 483.

H 542.

1860] OF Printed Maori. 69

306. Te Whetu o te Tau.

300 X 215. Pp. 4. Double columns of 80 mm. width. Imprint, " I taia
tenei e Piripi Kunita, ki Akarana."

A paper edited by C. 0. Davis. No. 1, Akarana, Hune 1, 1858. No. 3,
apparently the last number, is dated Hepetema 1, and is similar to the first
number except that the size is 300 X 215 mm., and the width of the columns
is 70 mm.

H542.

307. Te Waka o te Iwi.

A newspaper of which two or three numbers were issued by C. O. Davis.
? 1859.

Entry from Hocken ; no further particulars obtained.
H542.

308. Two Acts I passed by | the General Assembly of New Zealand, 1858, | relating
to I Native Affairs, | namely : | the Native Districts Regulation Act ; | and

I the Native Circuit Courts Act. | | He Ture Hou, | erua, | i whaka-

takotoria e te Runanga Nui o Niu | Tirani, 1858. | Ara ; | Ko te Ture
whakakoto ture-iti ki nga | Takiwa Maori, | Ko te Ture whakarite Kooti
Maori. | Auckland : | Printed by W. C. Wilson, for the New Zealand
Government, at | the Printing Office, Shortland Crescent. | 1859.

210 X 140. Pp. (1), 23 doubled. Printed in EngUsh and Maori on
the reverse and obverse pages respectively. Cover of coloured paper with
title-page repeated. Note : The word " whakakoto " in line 16 is a
misprint for " whakatakoto."

Contains Introduction (pp. 1, 2, doubled) ; Native Districts Act (pp. 3-8,
doubled) ; Native Courts Act (pp. 9-23, doubled).

H 531.

309. He Maramataka mo te tau 1860.

Church almanac for 1860. No copy seen. See Nos. 300, 326.

310. Etahi | Huarahi Whakaaro ] i roto | ite | Karaipiture. | | Auckland : Printed

by W. C. Wilson. [ | 1860.

137 X 89. Pp. 64.

Thirty-five numbered meditations on verses of Scripture, each broken
up into sections and subsections. Perhaps intended as sermon notes.
Probably of Wesleyan origin.

H 522.

311. E te tangata Hara !

149 X 96. Pp. 16. No title-page, date, or imprint. Three sizes of
type. Pagination continuous.

Sixteen tracts, each occupying a page and having a separate heading,
addressed to the Sinner, under the general heading, " E te tangata hara ! ]
he kupu tenei ki a | koe ! " Probably about 1860.

There is a copy in the Leys Institute, Auckland, of the first four tracts
(8 pp.) on large paper, 215 X 135 mm.

70 A Bibliography [1860

312. He Tuhituhinga Potonga | ote | HitoriaTapu, | ara, | o te Paipera | me | te Hahi,

I na Hoane Papita Werahiko Pomaparie, | te | Epikopo o Akarana. | |

He mea perehi, | i Rione. | 1860.

163 X 100. Pp. vii, 175. Title on p. iii. Short title on p. i, " [Cut] |
He Tuhituhinga Potonga | o te | Hitoria Tapu." Imprint on p. ii, " Lyon.
— Impr. de J. B. Pelagaud." Two pages of errata inset after title-page.

Contains Preface, addressed, " Ki te hunga Maori Katorika Romana,"
and signed as Unes 8-10 of title (pp. v-vii) ; History, Part i, the Creation to
the death of Joseph, Ixxx chapters (pp. 1-58) ; Part ii, from the death of
Joseph to the death of Tobias, Ixxxvi chapters (pp. .59-121) ; Part iii, from
the death of Tobias to the birth of Christ, Ixiii chapters (pp. 122-158), and
a short history from the birth of Christ to the founding of the Church,
ix chapters (pp. 159-175).

H 516.

313. [Proclamation.]

330 X 210. Pp. (4), the outsides blank. Blue laid paper.

Contains a note, dated " Taranaki, Maehe 1, 1860," signed by C. W.
Richmond, stating, by authority, fifteen reasons why the Governor had agreed
to purchase Te Teira's land at Waitara ; a speech by the Governor, dated
" Ngamotu, Taranaki, 8 Maehe, 1859," and signed, in which he complains
of the lawlessness of Taranaki and urges them to sell unoccupied lands.
Richmond's note has the heading, " Ko te putake tenei i whakaae a te
Kawana ki te hoko i te whe- I nua a Te Teira i Waitara."

314. [Circular Letter.]

337 X 212. Pp. (4), last two blank. No imprint. Blue laid paper.

A letter beginning, " E Hoa ma," dated " Akarana, Aperira 1860,"
and signed, " Na te Kawana." At foot of p. 2 is " Ki a | Ke," indicating
the name of the addressee was intended to be filled in, \nth the day of
dispatch. The letter was an attempt to justify the Governor's attitude to
Wiremu Kingi.

315. Ko ta te Kawana Korero ki nga Rangatira Maori i | huihui ki Waitemata i te
10 o nga ra o Hurae, 1860.

345x218. Pp.4. No title-page or imprint.

Signed " Na Thomas Gore Browne, na te Kawana." The Governor's
address to the Maori chiefs assembled at Auckland, on June 10, 1860.

316. He Nuipepa tenei, | hei whakaatu i nga korero i korerotia | ki te | Hui ki te Pa
Whakairo, | i te 7 o nga ra o Nowema, 1860 : | na Renata, na Te Pitihera
i tuhL

345 X 215. Pp. 7. Printed in fours. No title-page or imprint. In
double columns, the left headed, " Na Renata tenei " ; the right, " Na Te
Pitihera tenei."

Contains addresses by the chief, Renata Kawepo, and Mr. Fitzgerald,
Superintendent of Hawke's Bay, delivered at a meeting at Te Pawhakairo,
Hawke's Bay. See No. 332.

i

1860] OF Printed Maori. . 71

317. Proceedings | of the | Kohimarama Conference, | Comprising Nos. 13 to 18 of
the I "Maori Messenger." | (Edited by the Secretary of the Conference.)
I I Auckland : | Printed by W. C. Wilson for the New Zealand Govern-
ment.

Nga Mahi | a te ] Runanga ki Kohimarama, | ara kei nga | " Karere Maori,"
j No. 13 tae noa ki te 18. | (He mea tuhi na te Kai tuhi o te Runanga.) |

I Akarana : | He mea ta na Te Wirihana, mo te Kawanatanga o Niu

Tirani.

238 X 170. Pp. 48, 62, 79, 13, 37, and 54. The title-j)ages as above
(the type of which varies in different copies) are prefixed to the six numbers
containing the report of the Conference. No. 15 is described as an Extra
(Apiti).

For dates see under Karere Maori (No. 194).

The Conference, which lasted from July 10 to August 11, 1860, was
attended by some two hundred Maori chiefs, under the presidency of
Mr. Donald McLean. It was opened by Governor Browne.

318. He I Pukapuka Whakaako ; | hei whakamatau | i nga tangata kiano i mohio

noa ki | te korero pukapuka. | | Werengitanga : | Printed at the

" Advertiser " Office, Willis Street. [ | 1860.

181 X 109. Pp. 23.

A page-for-page reprint, even to the page (13) of italic, of the primer
of 1839 (No. 34). See No. 293.

H 52.5.

319. Notes Grammaticales | sur | la Langue Maorie | ou | Neo-Zelandaise, | par
Monseig. Pompallier.* | Rome | Imprimerie de la Propagande | 1860.

197 X 134. Pp. 39. Title repeated in ornamental border on coloured
wrapper. * Gothic.

A second edition of No. 190. The verso of p. 39 bears the re-imprimatur.

H 203.

320. Te Tikanga | mo te | Motuhanga i te tangata | hei | Piriti.

185 X 109. Pp. 10, (2). No title-page, date, or imprint.

Contains the service for the ordination of priests under the heading
above.

Probably translated for the service on March 4, 1860, at which the
Rev. Rota Waitoa, the first Maori priest, was ordained by Bishop Wilhams.
But Bishop Selwyn, writing to the Church Missionary Society on Novem-
ber 3, 1842, mentions that the service was translated into Maori by the Revs.
0. Hadfield and J. Mason for the ordination of the latter on September 25,
1842. Bishop Selwyn also ordained the Revs. R. Davis and T. Chapman
on Trinity Sunday, 1852, when he probably used the Maori service. A copy
was issued with the 1859 Prayer Book (No. 301) to the Revision Committee
of 1868.

320 a. He Himene.

180 X 140. 1 p. No date or imprint.

A hymn of eight verses, being a translation of the " Veni Creator,"
made by Archdeacon W. L. Wilhams for incorporation in the ordination
service. No. 320. It was included in the collections of hymns, Nos. 214,
323, and later editions, and reprinted in Maramataka, No. 385.

aL_

72 A Bibliography [1860

321. Ko nga Himene.

143 X 86. Pp. 16. Double columns. No title-page or date. Imprint
at end, "J. F. Leighton, Kai hoko pukapuka, Akarana."

A brevier edition of the collection of fifty-two hymn.s (No. 211) ; printed
about 1860 for insertion into the brevier Prayer Book of 1859 (No. 302)
and later editions.

322. Ko nga Himene.

140 X 77. Details as in preceding, but imprint, " A. D. Willis, Machine
Printer, Wanganui." Date probably about 1870.

323. Himene.

137 X 83. Pp. 20, in blank vsrapper. Double columns. No title-page
or date. Imprint at end, " Printed by Henry Edwin Webb, at the Standard
Office, I Gladstone road, Gisborne, Poverty Bay, N.Z."

A new edition of No. 321, containing fifty-six hymns. Date about
1876. Hymn No. 56 is that given in No. 320a. See No. 214,

324. Himene.

137 X 80. Pp. 20, with blank leaf at beginning and end. Details as
in preceding entry, but printed in two sheets, and imprint at end, " Printed
at the ' Evening Herald,' Gladstone Road, Gisborne." This edition was
printed in 1882.

325. Te Ture me te Aroha noa.

216 X 127. Pp. 2. No title-page, date, or imprint.

A contrast between Law and Grace, in Scriptural language.

326. He I Marama-taka [ mo te tau | o to tatou Ariki | 1861 | | Akarana : |

J. F. Leighton, Kai hoko pukapuka, | | 1861,

160 X 120. Pp. (16). In coloured wrapper, bearing title in rules.

Church calendar, with full lessons for Sundays and holy days, in four
columns, 12 pp., followed by rules for Maori teachers and monitors, five
prayers for children, and suggestions for an endowment for Maori clergy.

327. Ko I te Pukapuka | o nga Inoinga | [&o., as No. 173]. | He mea ta i te Perehi o
W. C. Wilson. I I 1861.

159 X 102, Pp. 267.

Wesleyan Prayer Book. This alters the arrangement of the 1848 edition
(Xo. 173), as follows: Services (pp. 1-107); catechisms (pp. 109-215);
class rules (pp. 216-219): hymns, numbering 107 (pp. 220-267); calendar
(pp. 255 267,

H 515.

1861] OF Printed Maori. 73

328. [Woodcut] I Ko etahi tino Ako | me | etahi tino Inoinga | o te ] Hahi Matua

Tapu Katorika, | te Pou me te Unga o te Pono, | nona | te mahi ako e noho

I hei I rama wai mura ake ake tonu, mo | te wakamarama ki nga iwi katoa

I o te ao. I I He Perehitanga tuarima, na Hoane Mua, | Akarana. |

1861.

146 X 109. Pp. 102, xxi. Imprimatur on verso of title-page.

Fifth edition of the work issued by Bishop Pompallier (? No. 78), 1842 ;
a note on the copy in the Auckland Public Library says that the first edition
was in 1840.

Contains eleven chapters of instruction ; Chapter 12, prayers and further
instruction. Page facing 102 is blank, and verso thereof numbered i : table
of moveable feasts (i, ii) ; kalendar (pp. iii-xix) ; table of contents (xx,
obverse, and xxi, reverse).

H517.

329. [Pastoral.]

330 X 191. Pp. 4. No title-page or imprint.

A pastoral in Maori, dated " Akarana, 5 Akuhata, 1861," and signed
" No Hoane Papita Werahiko Pomaparie te Epikopo no Akarana."

330. Te Karaipiture.

227 X 144. 1 p. Leaflet in rules, having at head of page, " No. 13. |
A.D. 1862," and at foot, " I taia ki Akarana."

Contains four questions on the subject of the Scriptures, with answers
and Scripture references.

Obviously one of a series of reUgious leaflets, and presumably issued by
the Methodist authorities ; but no other copies have been traced.

331. He Tikanga mo te "Whakarite- | whakawa.

213 X 134. Pp. 8. Title on cover of coloured paper. No date or
imprint.

Contains suggestions for self-government, in sixteen paragraphs arranged
in seven sections, under the general heading, " He Tikanga enei mo te
Whakarite | whakawa kia- pai ai."

H 5:u.

332. Renata's \ Speech and Letter | to the | Superintendent of Hawke's Bay | on
the Taranaki War Question ; | in the original Maori, | with an EngUsh

translation. | | Ko te Korero me te | Pukapuka | a Renata Tamaki-

hikurangi, | no te Pa Whakairo ; [ ki a te Kai-whakahaere tikanga o |
nga Pakeha ki Ahuriri ; | ko te reo Maori, me te reo pakeha, | erua tahi.

I 1860-61. I I Printed at the " Spectator " Office, Wellington, New

Zealand. ] 1861.

223 X 143. Pp. 24, 24.

Contains Preface by the publisher (pp. 3-4) ; Renata's speech (pp. 5-9)
translation (pp. 10-14) ; notes (p. 15) ; Mr. Fitzgerald's Speech (pp. 15-20)
translation (pp. 21-24) ; Renata's letter (pp. 1-12) ; translation (pp. 13-22)
letters from Natives at Ahuriri to the Queen and Governor (pp. 23-24)
See No. 316.

H 535.

74 A Bibliography [1861

333. Meeting held at King's Pa, Mataitawa, in March, 1861. | | The End of the

War.

287 X 215. Pp. 2. No title-page or imprint. A folder, printed on
the inside pages only. Maori on the left-hand page, and the English trans-
lation on the right with the same heading.

Gives a conversation between W. Tamihana and W. K. Rangitaake,
with interjections by Hapurona, Rewi, and Epiha.

334. Te Hikoi Tuatahi | ki te Reo Maori ; | or, [ First Step to the Maori Language.
I With Conversational Phrases, | and | a short Vocabulary of easy words.
I Arranged as | an Anglo-Maori School Book. | By | Robert Donaldson. |

I Napier : | Printed at the Herald Office by James Wood. | |

1861. 1 Price Two Shillings and Sixpence.

205 X 130. Pp. 36. Imprint at end, " Napier : Printed by James
Wood, ' Herald Office.' " Title repeated in ornamental border on coloured
wrapper.

Contains Dedication to the PubUc (p. 3) ; Grammar (pp. 5-20) ; Con-
versations, &c. (pp. 21-28) ; Vocabulary (pp. 28-36).

335. Te Manuhiri Tuarangi and Maori Intelligencer.

250 X 195. Pagination of each number independent. Double columns,
EngUsh and Maori. The title surmounted by the Royal Arms. In coloured
wrapper, with title, &c. Printed by W. C. Wilson, Auckland, except vol. iii.
No. 7, which was printed by W. Atkin. Issued nominally once a fortnight.

Vol. i, beginning March 1, 1861, had fourteen actual numbers. There
was a gap of a month after No. 2 (March 15). Nos. 4 and 5 were issued in
one, as were Nos. 6 and 7, 13 and 14, 16 and 17, 18 and 19. With No. 16-17
(November 15) the title was changed to " Te Manuhiri Tuarangi and Maori
Messenger." The next issue. No. 18-19 (December 16), had the title, "Te
Karere Maori or Maori Messenger," which remained the title till pubhcation
ceased on September 28, 1863. Hocken, both on p. 97 and p. 542, gives
this incorrectly as " Maori Intelligencer."

In vol. ii (1862) thirteen numbers appeared at irregular intervals. No. 1
(pp. 3) contained only three Orders in Council ; No. 2 is dated January 15,
and what appears to be the next issue, February 3, is marked No. 5, after
which the numbers run consecutively.

Volume iii (1863) ran to eight numbers — the last misnumbered "7" —
issued at irregular intervals from February 12 to September 28.

This closes finally the pubhcation, begun in 1842 (No. 85). The
principal contributors to the various papers were Dr. Shortland, Messrs.
T. S. Forsaith, C. 0. Davis, Walter Buller, D. Burn, Judges T. H. Smith,
F. D. Fenton, and H. A. H. Munro. See Nos. 194, 271.

H97.

336. Ko Aotearoa, | or the | Maori Recorder. | Hanuere. January. | E matau haere
.... I Akarana : | He mea ta i te Perehi o nga Iwi Maori. | 1861.

210 X 138. Pp. 24. Title headed by a woodcut. Maori and EngUsh.
In double wrapper of coloured paper bearing second title and additional
Enghsh matter.

A second number, dated January, 1862, was called " Recorder and
Aotearoa." It consisted of English matter, under the heading " The
Recorder " (pp. 1-16), and Maori matter, under the heading " Ko Aotearoa "
(pp. 17-32); all enclosed in coloured wrapper.

The paj)er was edited and published by Mr. C. 0. Davis.

H 643.

1861]

OF Printed Maori.

75

337. Te Hokioi o Nui-Tireni, e rere atu na.

295 X 230. Pp. various, usually 4. Sometimes set in single wide
measure. The issue dated June 15, 1862, has on p. 1 one narrow and one
douljle-width column, and on pp. 2, 3, 4 three narrow columns. Printed
at Ngaruawahia. The printing is very poor ; in some copies RFRF appears
for RERE in the title.

A paper printed wholly in Maori, edited by Patara te Tuhi, cousin of
" king " Matutaera Potatau, and devoted to forwarding the " king " move-
ment. It first appeared probably in 1861 (see No. 340), and was issued at
irregular intervals till 1863, when it seems to have ceased issue. It was
set sometimes in narrow columns (60 mm.), sometimes in wide columns
(115 mm.), and sometimes full width (175 mm.). The paper used varied
from 445 X 280 mm. to 225 x 135 mm., two different sizes being sometimes
used in a single four-page issue. As stated on the imprint to some of the
numbers, the paper was produced with the press and type presented by the
Emperor of Austria to the Maoris in acknowledgement of services rendered
to the " Novara " Expedition.

The following numbers have been inspected : — Hune 15, 1862 : as
described above. Akuhata 25, 1862 : 2 pp., one wide column. Oketopa 9,
1862 : 1 p., one wide column, thirteen lines only (in this and subsequent
issues the title appears as " Te Hokioi e rere atu na "), Noema 10, 1862 :
1 p., two wide columns (another issue of the same date, having a footnote
of four lines, dated Hepetema 29, running the full width of the page).
Tihema 8, 1862 : 4 pp., full width. Hanuere 15, 1863 : 4 pp., full width.
Pepuere 15, 1863 : 2 pp., two wide columns. Maehe, 24, 1863 : 4 pp., full
width. Aperira 26, 1863: 4 pp., full width. Mei 21, 1863: 2 pp., full
width.

H 543.

338. [Protest.]

335 X 210. 1 p. Blue paper. No heading. Dated from Whare o
te Kawanatanga, Akarana, Mei 21, 1861, and signed " Na Thomas Gore
Browne, na te Kawana."

Protests against the hostile actions committed by the Kingite Natives.

There was an English translation issued in similar form.

339. [He Rata.]

330 X 204. 1 p. No imprint.

A letter on the subject of the war, from Bishop PompaUier to Tamihana,
beginning, " E Hoa aroha, e Tamihana ma," signed " Na Hoane Papita
Werahiko Pomaparie te Epikopo no Akarana," and dated " 5 Akuhata,
1861." A translation was published in 1863 (see Hocken, p. 226). The
letter itself was reprinted with others in 1863 (No. 370).

H 515.

340. [Letter.]

275 X 200. 1 p. No title-page. Imprint at end, " Mangere | I taia
tenei Id te Hokioi o Nui Tireni."

A letter, dated "Hepetema 2nd, 1861," and signed "Na Tamati Nga-
pora," making an announcement regarding the deaths of Kahukoti and
Wi Koihoho.

340a. [Letter.]

285 X 225. 1 p. ,

A letter, dated "Mangere, Hepetema 21, 186L" and signed " Na te
Hira, te Kawau." Imprint at end, " I taia tenei ki te Hokioi o Nui Tireni."

76 A Bibliography [1861

340 b. He Whakaatu Korero | Ngaruawahia Noema 14 1861.

230 X 135. 1 p. Dated at foot, " Mangere Noema 18, 1861." Imprint,
" I taia tenei ki te Perehi aroha noa o te Kingi o Atiria, ara ki te Hokioi,
o Nui Tireni."

A Kingite circular.

341. [He Reta.]

248 X 191. 1 p. No imprint.

A letter and song headed " Ki nga Hoa Maori," signed " Hare Reweti "
(C. O. Davis), and dated " Akarana, Mei 4, 1861."

342. Kg nga Waiata a Waikato.

343 X 216. Pp. 2. No date or imprint.

Songs recited to Sir G. Grey by Waikato, headed, " Ko nga Waiata a
Waikato ki a Kawana Kerei."

342 a. The New Zealand Gazette, No. 54, 1861.

1 p. P. 324 of the volume. EngUsh and Maori.

A notice dated December 19, 1861, signed by H. Sewell, expressing the
Governor's gratification at the friendly attitude of the Maoris of the Lower
Waikato.

343. Further Papers relative to the Native Insurrection.

345 X 215. Appendix to the Journal of the House of Representatives,
1861.

i. E No. 1, B, pp. 18-23, contains (items No. 18-26) letters and original

communications from Maoris, with translations of the same.
ii. E No. 2, Appendix C, pp. 33-39, contains the originals of the Maori

documents used in compiUng the paper.
iii. E No. 3, 11, pp. 3-8, contains Maori letters and translations.

344. He Maramataka mo te tau 1962.

Church almanac for 1862. No copy seen. See Nos. 326, 385.

»

345. He I Maramataka ] 1862. | I taia ki Poneke : | ki te Perehi o te Puru. | 1862.

204 X 127. Pp. 14.

A calendar giving dates of proposed itinerary for Rev. W. Ronaldson.
Apparently issued yearly. See Nos. 298, 299, 400.

346. Kg te | Kawenata Hou | o | to tatou Ariki o te Kai Whakaora | o Ihu Karaiti.

1 I He mea whakamaori i te Reo Kariki. | | Ranana : | He mea

ta ma te Huihuinga ta Paipera | mo Ingarani mo te ao katoa. | 1862.

143 X 89. Pp. (4) and 519. Double columns ; bourgeois. Imprint
on verso of title, " London : Printed by W. Clowes and Sons, Stamford
Street | and Charing Cross."

The sixth edition of the New Testament. The translation does not
differ from that of the 1852 edition (No. 233, above). This was issued bound
with the Psalms as in the next item.

1862]

OP Printed Maori.

77

347. Ko te Pukapuka | o | nga Waiata. | | He mea whakamaori i te Reo Hiperu.

I I Ranana : | He mea ta ma te Huihuinga ta Paipera | mo Ingarani

mo te ao katoa. | 1862.

143 X 89. Pp. 130. Double columns ; bourgeois.
The Psalms in the 1852 version. Issued bound with the New Testament
as in the previous item, and also separately.

(;348. Nga Mahi | a te ] Hinota Tuatahi | o te Pihopatanga o Waiapu. | I whakaminea

ki Waerengaahika | Turanga. | I Tihema 1861. | | Auckland : | Printed

at the Cathedral Press. | | 1862.

213 X 140. Pp. 28. Title-page repeated on coloured wrapper.

Contains the proceedings of the first Synod of the Diocese of Waiapu,
giving the members present. Bishop's address, minutes, statutes passed,
and reports of committees (pp. 3-16), followed by an Enghsh translation
(pp. 17-28). This Synod and those of the three succeeding years were
conducted in Maori. See Nos. 364, 386, 401.

348 a. He Ture | na te Hinota Nui.

216 X 138. Pp. 11. No title-page or imprint.

Contains a Maori translation of Statu£es II, IV, and V of the General
Synod of the Church of New Zealand, making provision for the constitution
of Diocesan Synods, certified by Bishop Selwyn as in force on February 24,
1862. Probably translated to meet the case of the Diocese of Waiapu,
which was at that time almost wholly Maori. See No. 348. These statutes
were reset and printed as pp. 35-45 of No. 364.

349. [He Tangi.]

329 X 205. 1 p. No heading, date, or imprint. Blue laid paper.

An address of condolence to the Queen on the death of the Prince Consort.
Ten lines of prose, beginning, " E to matou whaea, e Wikitoria," followed
by a poetical " tangi," or lament, of twenty lines, beginning, " Kaore te
mamae ngau kino ana."

350. Grammar ] of the | New Zealand Language, | by | R. Maunsell, L.L.D., Arch-
deacon of Waikato. | | Second edition. ] | Auckland : | Published

by W. C. Wilson, Shortland-Street, | 1862.

169 X 109. Pp. xvi, 168. Imprint on verso of title-page, " Auckland :
I Printed by W. C. Wilson, ' New Zealander ' Office."

Second edition of No. 82, revised. After the Preface (pp. iii, iv, the
latter misnumbered " vi "), is printed "Preface to First Edition " (pp. v-x),
being extracts amounting to about one-third of the Introduction.

The date is given as 1862, and the Preface is dated January of that
year, but the New Zealander of July 27, 1861, has an advertisement
announcing that the second edition had been published on June 18.

Some copies have the title-page as above, except the imprint, which
runs, " New Zealand : | Published by Heron, Kidd and Seft'ern, | ' New
Zealander ' Office, | Shortland Crescent, Auckland." No date is given, but
the firm named bought the New Zealander from Williamson on July 1, 1864,
and sold back to him in February, 1865.

Copies of this edition are also found trimmed down to 162 X 102 mm.,
with a new title-page, altered to read, " Third edition. | — — | Auckland : |

W. B. Upton & Co., Queen Street. | | 1867." These are identical

with the above, even to the mistake in the numbering of p. iv. See
Nos. 397a, 423.

H 104.

78 A Bibliography [1862

351. First Lessons | in | the Maori Language | with a short Vocabulary | by | W. L.

WilUams, B.A. | [Emblem] | London : | Triibner & Co. 60, Paternoster Row.
I 1862.

165 X 131. Pp. iv, 73. Imprint at end, " Berlin, printed by linger
Brothers, Printers to the King." Slip of errata inserted after title-page.
Vocabulary in double columns. Issued bound in cloth, and lettered " First
Lessons | in | Maori. | W. L. Wilhams."

Contains grammatical lessons in twelve chapters of seventy-one sections
(pp. 3-53) ; and English-Maori vocabulary, 744 words (pp. 57-73). For
other editions see Index.

H 222.

352. Ko te Ture | mo | nga Whenua Maori. | 1862.

211 X 137. Pp. (4), 15. Title repeated on coloured wrapper.

The Native Lands Act, 1862, arranged in thirty-seven clauses, with a
prefatory discourse of one page by W. B. D. Mantell. P. (3) is evidently
an inset ; it is headed, " He Kupu ki nga hoa Maori " (A word to Maori
friends), and is signed " Na Matara " (Mantell), and dated " Poneke,
Aperira 25, 1865."

353. Korero | ki nga Kai-wha^awa Maori, | nga Kai-tiaki, me nga Karere, j o te |

Takiwa ki Tokerau. | Auckland : | Printed by W. C. Wilson, for the New
Zealand Government.

243 X 180. Pp. 3 and title-page. Double columns. Printed in the
type from Kororareka : see " Karere Maori " (No. 271).

Directions for the conduct of Native Courts in the Northern District.
The title is repeated as heading to p. 1. Date probably about 1862. See
following entry.

354. Ko nga Korero | o te | Runanga Tuatahi | o te Takiwa ki Tokerau. | 1862.

255 X 191. Pp. 12. Double columns.

A reprint from Te Karere Maori, May 23, 1862, of the account of the
first District Assembly held by Ngapuhi under Sir G. Grey's plan for Maori
governmenj;.

H 535.

355. Ko te Kauwhau a Pihopa Herewini.

327 X 207. Pp. 2, 2. No title-page or imprint. Blue laid paper.
i. A sermon on brotherly love by Bishop Selwyn to the Maoris assembled
at Peria, with the heading, " Ko te Kauwhau a Pihopa Herewini ) ki te Hui
i Beria. | Oketopa 26, 1862 " (2 pp.).

ii. His address to the same assembly, urging that the Waitara question
should be settled peacefully, headed, " Ko te korero a Pihopa Herewini |
ki te Hui ki Beria. | Oketopa 27, 1862 " (2 pp.).

These items were also issued separately, each followed by two blank
pages.

The address was also issued reset in different type, and printed on white
paper. See also No. 380.

356. [Cut] I Ko Hoane Papita Werahiko, | i te Keratia o te Atua me te Tononga o te

Nohoanga | Tapu Apotorika, te Epikopo o Akarana, | ki te Pirihitanga me
te hunga whakapono o te Tiehehi, Owatanga me | Whakapainga. | He
Pukapuka Hepara mo te Reneti o te tau 1862, | i te Kahanga whakawairua.

343 X 216. Pp. 6. No imprint.

A pastoral, by Bishop Pompallier, for I.«nt, 1862.

1862] OF Printed Maori. 79

357. [Letter.]

451 X 285. 1 p. No imprint.

A letter on the subject of the war, from Bishop Pompallier to Potatau,
beginning " Ki a Matutaera Potatau," and dated " Akarana, 21 o nga ra
o Akuhata, 1862." An English translation was pubhshed in 1863. (See
Hocken, p. 226.)

H 515.

357 a. He Panuitanga.

2.30 X 140. 1 p. Dated " Ngaruawahia, Aperira 1, 1862." Imprint,
" I taia ki te Aroha noa o te Emepara o Atiria."

A circular asking for funds for the Kingite .cause. There is no signature,
but the imprint shows it a Kingite production from the press given by the
Emperor of Austria. See No 337.

357 b. [Letter.]

225 X 150. 1 p. Dated " Akarana, Hune 9, 1862."

A letter addressed by the Governor to Potatau, warning him of the

folly of his policy. Begins, " E hoa, e Matutaera," and signed " Na Kerei,

Na Kawana."

357 c. Panuitanga.

135 X 95. 1 p. Dated " Akarana, Hune, 1862."

Seven lines, unsigned, complaining that no royalty had been paid out

of £61 received for gold obtained by Maoris in 1859 on land belonging to

Paora te Putu.

358. Te Ture Whakatikatika i te Ture Whenua Eahui Maori, 1862.

Translation of the Native Reserves Amendment Act, 1862. No copy
seen.

359. Mo te Kawenga Meera.

285 X 225. 1 p. XT • J J

Notice calling for tenders for carrying mails from Napier, dated

" October 31, 1862," and signed " Eruera Katipuru " [Catchpool]. Heading,

"Mo te Kawenga Meera."

360. Ko te Whakaaturanga tenei o nga Puka- | puka Meera mo te tau, 1862.

336 X 216. Pp. 3. Double columns. No title-page or imprint.

Acceptance of eight tenders for mails from Napier for 1863, and three
and a half columns of tenders decUned ; signed " Eruera Katipuru "
[Catchpool], and dated October 9, 1862.

361. He Moe.

285 X 220. Pp. 2. No title-page.

A notice with the above heading, dated " Akuhata 22, 1862,' followed
by the imprint, " He mea Perehi, ki te Hokioi, o Nui Tireni. | Ngaruawahia."
Two other notices are printed after the imprint.

80 A Bibliography [1863

362. He Maramataka mo te tau 1863.

Church almanac for 1863. No copy seen. See Nos. 326, 385.

363. Ko te Hahi | i muri | i a Te Karaiti. | | Ko te korero tuatahi. | |

Akarana. | 1863.

213 X 137. Pp. 88. With sketch map of the Roman Empire.

Early Church history, to a.d. 600. In sixteen chapters. From lectures
given by Sir W. Martin, the Maori diction of the book being largely derived
from the students. This was intended as a first instalment, but was never
continued. A second edition was printed in 1887 (No. 736).

H 531.

364. Nga Mahi | a te | Hinota Tuarua | [&c., as No. 348] | 5 Hanuere 1863. | |

Auckland : | Printed at the Cathedral Press. | | 1863.

213 X 134. Pp. 66. Title-page repeated on coloured wrapper.

Proceedings of Second Waiapu Synod — Maori account (pp. 3-33) ;
translations of Statutes II, IV, and V of the General Synod (pp. 3.5-46)
Enghsh translation of proceedings (pp. 47-66). See No. 348, 348a.

365. He I Pukapuka Whakaatu | i nga tikanga a te pakeha | e nohoia paitia nei te

whenua [ e ratou whaka-pakeha. | | I taia ki Akarana, ki te Perehi

a Philip Kunst. | ] 1863.

204 X 131. Pp. 22. In coloured wrapper with title-page repeated in
ornamental border.

Eight chapters dealing with reserves, sale of land, bequests, leases, &c.
The last chapter gives advice upon the Act recently passed affecting certain
Maori lands.

H 532.

366. A I Maori Phrase Book, | intended | for new-comers, | being | Words and

Sentences in Maori | with their | Significations in English. | | Second

Edition, revised. | | Auckland : | Printed by Philip Kunst, and sold

by all I Booksellers.

130 X 110. Pp. 32. No date. Title repeat«d in rules on coloured
wrapper.

Second edition of No. 274.

Kunst printed " He Pukapuka Whakaatu " (No. 365), and letters from
Bishop PompaUier (No. 370), in 1863, after which date his imprint has not
been noted. This work is attributed by Hocken to C. O. Davis ; but, as
against that view, it must be noted that it differs materially from the little
book issued by him in 1874 (No. 499) ; this has no exercises, but the
vocabularies and sentences are fuller.

H 531.

367. Waka Maori o Ahuriri. | No. 1. Nepia, Hatarei, Hune 13, 1863. Vol. I.

345 X 216. Paged consecutively in each volume, usually 4 pp. to
each number. Two columns (66 mm. ) to a page. Wholly Maori to end
of Vol. ix. No. 14. Imprint — Vol. i-Vol. vi, " He mea ta na Hemi Wuru,
i te Whare ta o te Haali Pei Herara, ki Nepia, i te Hatarei i nga rua wiki

1863] OF Printed Maori. 81

367. Waka Maori o Ahuriri — continued.

katoa — tena rua wiki, tena rua wiki." The publishing day was subse-
quently changed from Hatarei to Taitei (Saturday to Thursday). In
Vol. vii the imprint was " He mea ta na Tiniwiri me Moretini me etahi i
te Whare ta nupepa i Nepia." With the third number the motto, "Ko
te tika, ko te pono, ko te aroha " (Justice, truth, love), was added to the
title. From the beginning of the third volume the Royal Arms were inserted
in the title between the words " Maori " and " o " ; and " Te " was printed
over the arms ; in Vol. v the title was divided into three lines, with the
Arms between " Waka " and " Maori." The issues were numbered con-
secutively to the end of Vol. iii (No. 78) ; thenceforward a fresh numeration
opened with each volume. Vol. i was printed on blue paper.

Vol. i : No. 1, June 13, 1863, to No. 26, May 28, 1864.

Vol. ii : No. 27. June 13, 1863, to No. 53, June 10, 1865.

Vol. iii : No. 54, July 1, 1865, to No. 78, November 10, 1866. Nos. 54
and 55 were 4to size (290 x 210 mm.), and had three columns to a page.
The Royal Arms were incorporated in the title from now onwards. There
may have been further numbers in this volume.

Vol. iv : No. 1, March 1, 1867, to No. 21, February 20, 1868. From
No. 13 to No. 19 the volume is misprinted " v " for " iv " ; and from No. 18
to No. 21 the year is misprinted " 1867." There may have been further
numbers in this volume.

Vol. V : No. 1, March 5, 1868, to No. 13, May 27, 1869. In No. 1 the
year is misprinted " 1867."

Vol. vi: No. 1, July 17, 1869, to No. 18, December 26, 1870.

Vol. vii : No. 1, January 19, 1871, to No. 7, July 27, 1871. An apology
is printed for the delay of five weeks since the issue of the previous number
owing to the absence of the editor in Tamaki in connexion with the purchase
of Native lands. As the first number of the next volume (No. 463) alludes
again to this absence, it is improbable that any further numbers were issued
in the interval. With the next volume the control of the paper passed
entirely into the hands of the Government, and it was published under an
altered title. See No. 463.

H 543, 544.

36it. Te Pihoihoi Mokemoke | i runga i te tuanui.

257 X 190. Pp. 2, 4, or 8 ; paged consecutively. Pp. 1, part of 2,
and 5-8 set in single measure ; the rest in double columns. Imprint,

" Otawhao : — | I taia ki te Perehi o te Kura. | | 1863," but of No. ii,

" I taia ki te Perehi o te Kura kei Otawhao."

A paper in Maori edited and published by Mr. John Eldon (Sir J. E.)
Gorst, Native Commissioner for the Upper Waikato, to counteract the
mischievous influence of the Kingite paper Te Hokioi (No. 337). Five
numbers (dated February 2, 10, 23, and March 9, 23) were printed ; but
the publication was brought to a close by the seizure and removal by the
incensed Maoris, on March 24, of the press and final issue. There is in
the Hocken Library a copy, which appears to be a proof, of No. v. A few
other copies of this number were afterwards recovered from the Maoris.
(See Gorst's New Zealand Revisited, pp. 98, 318.) The title is the Maori
rendering of " The sparrow alone upon the housetop " (Ps. cii, 7).

H 543.

369. Te Hahi Matua | He Pukapuka, | ki nga tangata o | Wanganui, | na | Te Teira,

I Minita. | | Poneke : | I taia ki te Perehi o Makinihi raua ko Mua.

1 I 1863.

180 X 115. Pp. 12.

A pamphlet, by the Rev. R. Taylor, combating the Roman claim to
the title " Mother Church."

82 A Bibliography [1863

370. Ko etahi Reta | i tuhituhia e te Epikopo Katorika, | Ko Hoane Papita Werahiko

Pomaparie, | Hei kupu o te Ako Marama | me te Aroha Tapu o te Hahi

Matua I ki | nga tangata Maori o Nnitirani. | | Akarana : | He mea ta

ki te Whare Pukapuka o Philip Kunst, | Hune, 18G3.

210 X 135. Pp. 23.

Contains six letters written by Bishop Pompallier — on January 31, 1845,
to Hone Heke ; on January 22, 1846, to Kawiti, Hone Heke, and Hikitene ;
on June 25, 1856, to Wiremu Mamange ; on August 5, 1861, to W^remu
Tamihana ; on May 4, 1863, to Matutaera and others ; on May 12, 1863,
to elders, catechists, and Catholics.

An English translation was published in the following month (Hocken,
p. 226) ; and some, if not all, of the letters had already been printed
separately. See Nos. 137, 148, 278, 339.

370 a. Na Matutaera Potatau | Na te Atua i mea me te Iwi hoki | Kingi.

165 X 245. 1 p. Dated " Ngaruawahia, 1 Hanuere, 1863." Four
lines, 175 mm. measure.

New Year's greeting from " King " Potatau, with heading as above.

371. He Pukapuka Whakaatu na te Pere.

268 X 210. Pp. 2. No title-page, date, or imprint.

A notice by Mr. Bell respecting murders in Taranaki, under the heading,
" He pukapuka whakaatu | na te Pere | i nga kohuru ki Taranaki | i te
4 o Mei, 1863." Dated " Taranaki, Mei 7, 1863," and signed " Na te Pere."

371 a. The New Zealand Gazette, No. 18, 1863.

346 X 215. 1 p.

A Proclamation, in English and Maori, announcing the Government's
abandonment of the Waitara purchase ; dated " May 15, 1863," signed by
the Governor, but not countersigned by a Minister.

It is not clear whether this was issued separately ; it appears as p. 179
of the 1863 Gazette.

372. Ki te Motu Katoa. | Hei taatari.

245 X 194. Pp. 4. No title-page or imprint.

An unsigned letter, with heading as above, evidently issued by Govern-
ment, dated " Te Tari, Akarana, Aperira 10, 1863." Describes the wrong-
doings of Waikato, including the destruction of Gorst's press, for the con-
sideration of the other tribes.

373. [Proclamation.]

345 X 210. 1 p.

A Proclamation to Waikato Natives relative to the war, dated at foot
" Akarana, Hurae 11th, o nga ra 1863," and signed by Sir G. Grey.
An English translation was published on a separate sheet.

373 a. [Proclamation.]

345 X 215. P. 1. No imprint. Heading, " G. Grey, | Kawana," sur-
mounted by the Royal Arms.

An appeal, beginning. " E nga Rangatira o Waikato," and dated at
foot "Akarana, Hurae 11th, onga ra 186.3," inviting loyal Natives of the
Waikato to assist the General and his troops in protecting settlers.

1863] OF Printed Maori. 83

374. Panuitanga.

345 X 210. Surmounted by the Royal Arms. Dated at foot " Akarana,
14 Hurae, 1863."

A notice of five lines expressing regret of the Government at the burning
of houses at Pokeno.

375. He Pukapuka na te Kawana, ki a Nga- | Puhi, ki a te Rarawa, hui katoa.

335 X 210. 1 p. Surmounted by the Royal Arma. Dated " Akarana,
Akuhata 18, 1863," and signed " Na G. Grey, te Kawana."
A Proclamation to Ngapuhi and Rarawa.

376. Panuitanga.

345 X 210. 1 p. Surmounted by the Royal Arms. Dated " Akarana,
Akuhata 19, 1863," and signed " Na te Kawana, Na G. Grey."

A Proclamation of seven lines prohibiting the carrying of arms except
by the friendly Natives.

377. Ture mo te whakanoho i te Hunga Marie, 1863.

Translation of the New Zealand Settlements Act, 1863. No copy seen.

378. [Gazette Notices.]

343 X 216. A series of Gazette notices, headed with the Royal Arms,
referring to various matters connected with the war.

i. No. 1. Akarana, Oketopa 1, 1863 ; signed by the Governor.
(Pp. 4.) Four military notices, and a reference to the loss of
H.M.S. "Orpheus."

ii. No. 2. No copy seen.

Hi. No. 3. Akarana, Nowema 23, 1863 ; unsigned. Notifies enact-
ments dealing with hostile actions in Waikato and Taranaki.
Some copies have pp. 2 and 3 as in No. 4. (1 p.)

iV. No. 4. Akarana, Nowema 24, 1863 ; unsigned. Gives the trans-
lation of the General's telegram to the Governor announcing
the capture of Rangiriri, and giving a list of prisoners, pp. 2, 3.
(Pp. 3.)

V. Ko nga ingoa o nga herehere i riro mai i a Te Tianara i te |
Avhawhai ki Rangiriri. A revised list of the prisoners, without
date, number, or signature. (Pp. 3.)

Vi. No. 5. Akarana, Tihema 8, 1863. A letter from Tamihana to
Mr. Fox, acknowledging defeat, with the Governor's reply to
the same, and Tamihana's letter to the Waikato prisoners.
(Pp. 2.)

Vii. No. 6. Akarana, Tihema 9, 1863. Panuitanga, three lines, signed
" William Fox (Te Pokiha)," announcing the occupation of
Ngaruawahia by General Cameron without resistance, and the
raising of the Queen's flag there.
Viii. No. 7. Akarana, Hanuere 15, 1864. Ko nga Kohuru i Kaipara.
An unsigned notice referring to the Kaipara murders. (Pp. 6.)

ix. No. 8. Akarana, Pepuere 2, 1864 ; signed " Na te Pokiha" (Fox).
Conditions of submission imposed upon the Kingite natives.
Some copies are unsigned. (1 p.)

X. No. 8. A second edition with the same date, but unsigned, having
an additional paragraph offering leniency to those who sur-
render promptly. (1 p.)

xi. He kupu whakatupato. A blank form issued by the Government
to warn individuals, whose names were to be filled in, of the
folly of further hostility ; evidently connected with No. 8. ( 1 p. )

Xii. No. 9 Akarana, Pepuere 16, 1864. A bulletin on the engage-
ment at Mangapiko, Waipa ; signed '' Na te Pokiha." (Pp. 2.)
Xiii. No. 10. Akarana, 24th February, 1864 ; signed " Na te Pokiha."
Announcing the defeat of Waikato. Some copies unsigned.
(IP.)

84 A Bibliography [1863

378. [Gazette Notices] — continued.

Xiv. No. 11. Akarana, 29th Pepuere, 1864; signed " Na te Pokiha."

Stresses the importance of the defeat of Waikato. (Pp. 3.)
XV. Panuitanga, dated Akarana, 8th Maehe, 1864. A Proclamation,

unsigned, offering leniency to those of Waikato who submit

promptly. (1 p.)
XVi. No. 12. Akarana, 7th Aperira, 1864 ; signed " Na te Pokiha."

Further news from Waikato. ( 1 p. )
XVii. No. 13. Akarana, 27th Hune, 1864. Panuitanga, signed " Na

te Pokiha." A further announcement containing near the end

the declaration of allegiance signed by Wi Tako Ngatata.

(Pp. 3.)
XViii. No. 14. Akarana, Hurae 19, 1864 ; signed " Na te Pokiha."

Describes the interview between Fox and W^i Tako which led

to the latter signing the declaraion of allegiance, and reprints

the same. (Pp. 6.)

379. Letters from Renata and other chiefs of Ahuriri to Dr. Featherston.

345 X 215. Appendix to the Journal of the House of Representatives,
1863. E, No. 11, pp. 1-4.

Contains three letters and translations of the same.

380. Papers relative to the Native Meeting held at Peria in October, 1862.

345 X 215. Appendix to the Journal of the House of Representatives,
1863. E, No. 12, pp. 1-23.

Contains a large number of items in Maori, with the translations, including
(Nos. 4 and 5) Bishop Selwyn's sermon and speech, which were also printed
separately (No. 355).

381. Further Papers relative to Native Affairs.

345 X 215. Appendix to the Journal of the House of Representatives,
1863. E, No. 13, pp. 12-20.

Contains twelve Maori letters, with the translations.

382. Pirimona's Statement.

345 X 215. Appendix to the Journal of the House of Representatives;
1863. E, No. 20, pp. 4, 5.

383. Letter from W. Taraihana to Archdeacon Brown, June 26.

345 X 215. Appendix to the Journal of the House of Representatives,
1863. E, No. 22 ; 1 p.

384. Petition of Te Teira Manuka and other Natives of Waitara.

345 X 215. Appendix to the Journal of the House of Representatives,
1863. G, No. 8. Petition and translation, pp. 3.

385. He 1 Marama-taka | mo te tau | o to tatou Ariki, | 1864. | | Akarana : |

I taia ki te Perehi a te Pihopa.

205 X 130. Pp. 12, and coloured wrapper bearing the title in rules.

Contains almanac with lessons for Sundays and holy days. The hymn,
" E te Wairua Kaihanga " (Veni Creator), is printed on verso of title, and
rules for Maori teachers and monitors on the back cover.

I

1864] OF Printed Maori. 85

386. Nga Mahi | a te | Hinota Tuatoru | [&c., as No. 348] | 2 Maehe, 1864. | |

Auckland : | Printed at the Cathedral Press. | | 1864.

216 X 140. Pp. 43. Title-page repeated on coloured wrapper.
Third Waiapu Synod : Maori account, pp. 2-27 ; English translation,
pp. 29-43. See No. 348.

387. He Ki Tuturu.

336 X 216. 1 p. Blue paper. Royal Arms at head.

A declaration of allegiance, of four lines, evidently intended for signa-
ture. This differs slightly in wording from that signed by Wi Tako as
printed in xvii and xviii of No. 378. There are two editions of this, in
different . type, one on paper watermarked " 1862," the other " 1863."

388. Certificate.

336 X 216. 1 p. Blue paper.

A form of certificate for attestation by a Magistrate of the signature of
the declaration of allegiance by a Maori, having the declaration in English
and Maori printed below. See No. 387.

389. Proclamation. Panuitanga.

343 X 216. Pp. 3. Two columns, English on left and Maori on right.
Royal Arms at head.

A Proclamation inviting Maoris to lay down their arms and sign the
. declaration of allegiance ; dated '" Auckland, April 30, 1864," signed by the
Governor, and countersigned by W. Fox.

390. The New Zealand Gazette. | Auckland, October 26, 1864. | Proclamation. Panui-
tanga.

345 X 215. 2 pp. No. 41, folios 399 and 400, of the Gazette for 1864,
dated October 26, 1864.

Contains a Proclamation by the Governor, dated October 25, offering
pardon to such of the rebel Natives as should take the oath of allegiance
before December 10. The pardon did not apply to the persons implicated
in certain murders. Both the English and Maori versions are signed
" G. Grey," but neither is countersigned by a Minister of the Crown.

391 . Panuitanga.

343 X 216. 1 p. Royal Arms at head.

A Proclamation confiscating land in Waikato, Taranaki, and Whanganui,
dated " Akarana, 17th December, 1864," signed by the Governor and
countersigned by Fred. Weld. This referred to those who had not availed
themselves of the notice given in the preceding item.

392. [Gazette Notice.]

330 X 204. 1 p. Blue paper. Royal Arms at head.
Statement about the defeat of Rewi at Rangiaohia. Dated " Maehe
te 7, 1864." Signed " Na te Waiti " (John White).

86 A Bibliography [1864

393. [Gazette Notice.]

350 X 216. Pp. 4. Royal Arms at head.

A statement dated " Akarana, Te Tau, Maehe 19, 1864," and signed
" Na Raniera Te Ihooterangi," giving an account of his visit to Auckland
and his interview with the Governor.

394. [Gazette Notice.]

324 X 204. 1 p. Blue paper. Royal Arms at head. No date.
An unsigned bulletin reporting the defeat of Rewi at Orakau.

395. [Gazette Notice.]

324 X 204. Pp. (2). Blue paper. Royal Arms at head.

An unsigned statement, dated " Poneke, Hune 10, 1864," referring
to reverses of the King Natives, and the abandonment of their cause by
Wi Tako (see No. 378, xvii, xviii), followed by a letter dated " Whanganui,
Mei 3, 1864," and signed " Na Rio Haeatarangi," giving an account of his
visit to the Governor in Auckland.

397. Account of a | Journey up Waikato, | by | Reihana Kiriwi, | A Chief of the
Rarawas ; from Mangonui, | in the month of | February, 1864.

345 X 220. Pp. 4. Double columns. No title-page or imprint.

The left-hand columns give the English account, the right hand the
Maori, with the heading " He Korero no te | Haere ki Waikato, | a | Reihana
Kiriwi, | He Rangatira no te Rarawa ki Mangonui, | i roto i nga rao 1
Pepuere, 1864."

397 a. Grammar | of the | New Zealand Language, | By | R. Maunsell, L.L.D., | Arch-
deacon of Waikato. | Second Edition. | New Zealand : | Published by Heron,
Kidd, and Seffern, | " New Zealander " Office, | Shortland Crescent, Auckland.

169 X 103. Pp. xvi, 168.

This is part of the second edition published by Wilson in 1862 (No. 350),
with a new title-page. Some copies were issued in stiff boards with the
title-page repeated in an ornamental border, except that in the imprint
"Mitchell & Seffern" is substituted for " Heron, Kidd, and Seffern."

398. Chapman's Handy Book for New Zealand. | | New Maori | Grammar &

Phrase Book ; | or, | The First Step to Maori Conversation. | New Edition,*

I revised and enlarged, | by | H. T. Kemp, J.P., | Late Native Secretary

and Interpreter, 1 Author of the translation into Maori of " Robinson

Crusoe," " Pilgrim's Progress," &;c. | | Auckland : | Geo. T. Chapman,

Bookseller and Stationer, | Queen-Street.

170 X 120. Pp. vi, 64. No date. Short title on p. i, " New | Maori
Grammar & Phrase Book ; | or | The First Step to Maori Conversation."
* Gothic.

On p. ii are some remarks on the seasons in New Zealand ; on pp. v, vi,
the Table of Contents. The body of the work contains vocabularies arranged
in subjects, phrases, and dialogues (pp. 1-50) ; followed by translations of
extracts from Grey's Mythology (pp. 51-64).

This is a second edition of No. 174. A third edition appeared about
1870 (No. 451), and a fourth, with Mr. Kemp's name replaced by " the
Pakeha Maori," about 1875 (No. 615).

H 540.

i

1865] OF Printed Maori. ' 87

399. He Maramataka mo te tau 1865.

Church almanac for the year 1865. No copy seen. See Nos. 385, 416.

400. He I Maramataka | mo te tau | o to tatou Ariki, | 1865 | Poneke, | i taia ki te
Perehi a te Puru | MDCCCLXV.

204 X 127. Pp. 16.

A calendar giving dates for itinerary of Rev. W. Ronaldson. Apparently
issued yearly. See No. 298.

401. Nga Mahi | a te | Hinota Tuawha | [&c., as No. 348] | 3 Hanuere, 1865.

216 X 140. Pp. 23. Title-page repeated in ornamental border on
coloured wrapper.

Fourth Waiapu Synod ; account in Maori (pp. 2-23). No English
translation. See No. 348.

401 a. He Inoi.

210 X 210. 1 p. No title-page or imprint. Date at foot, " Hurae,
1865."

A prayer for the cessation of the Native disturbances in Poverty Bay
and elsewhere, evidently issued by the Bishop of Waiapu.

402. Letters on the present | state of Maori affairs. | | He pukapuka whakaatu

i nga I korero mo nga ritenga Maori o | tenei talciwa. | Christchurch : |
Printed at the " Press " Office, Cashel St. | 1865.

178 X 102. Pp. 47.

Letter in Maori from Aterea Puna to Mr. J. E. FitzGerald, and his
answer (pp. 3-26) ; translation of the letters (pp. 27-47). A discussion of
the Waitara outbreak.

H 532.

403. Panuitanga.

336 X 216. 1 p. Royal Arms at head. Blue paper.
A Proclamation confiscating the lands of Topia Turoa. Dated " March
21, 1865," signed " G. Grey " and countersigned " H. A. Atkinson."

404. [Proclamation.]

336 X 216. 1 p. Royal Arms at head. Two columns.

A Proclamation issued from Auckland in April, 1865, signed " Na Matara
[Mantell], for the Colonial Secretary," confiscating certain Maori lands. The
copy inspected, apparently a proof, is dated January 25, but refers to a
previous Proclamation of January 30. The name of F. A. Weld, above
that of Mantell, has been struck out.

405^ New Zealand Gazette.

345 X 215. Pp. 2. Numb. 11. WelUngton, April 7, 1865.

Contains a Proclamation by the Governor calling on Native tribes to
come in and give themselves up. The right-hand column gives the Maori
translation of the Proclamation. •

88 • A Bibliography [1865

406. New Zealand Gazette.

346 X 215. 1 pp. Numb. 14. Wellington, April 29, 1865.

Contains a Proclamation calling on Natives and Europeans to assist
suppressing the Hauhau rising. The right-hand column gives the
translation of the Proclamation.

407. No. 1. I [Royal Arms] | Ko te | Kahiti o Niu Tireni. | I taia i runga i te Manaj

o te Kawanatanga. | Poneke, Turei, Akuhata 31, 1865.

320 X 205. Generally in double columns. Number of pages and date
of each issue varying as required ; but the issues and pages are numbered i
consecutively through each volume. The volumes are not numbered. The !
first volume, containing twenty-six numbers, filling 112 pages, ran to the]
end of 1866 ; subsequent volumes comprised the numbers issued in any oneJ
year. Immediately below the heading is a notice explaining the Govern-;
ment's intention in initiating the publication ; this is signed " Na Whititera,^
Minita o nga Maori " [FitzGerald, Native Minister].

The Gazette in Maori, in which notification is made of matters affecting]
the Native population.

Hocken has no entry for this, though he alludes to it on p. 544, wherej
he seems to imply that it was first issued in 1877.

407 a. He whakaaturanga i nga He o te Arawa hei tirotiro ma nga Iwi.

205 X 140. Leaflet on thick paper. A song in Maori, dated " Akarana,
Pepuere 16th, 1865." No copy seen.

The song was printed for C. 0. B. Davis, and formed the subject of his
prosecution for seditious libel. After a trial which occupied the Resident
Magistrate's Court for four days in July, and the Supreme Court for four
in September, Davis was acquitted. The trial was reported fully in the
papers of the time.

408. Ture mo nga Whenua Maori, 1865.

340 X 218. Pp. 16. Government publication, 1865.

Maori translation of the Native Lands Act, 1865. The Act is printed
without the Royal Arms, and is headed, " Niu Tireni. | Tau rua tekau ma
iwa 1 o Kuini Wikitoria. | No. 71."

409. Ture Tiaki Moni a te Maori, 1865.

Translation of the Maori Funds Investment Act, 1865. No copy seen.

410. Petitions of Natives.

345 X 215. Appendix to the Journal of the House of Representatives,
1866.

i. G. No. 5. Petition of William Thompson Tarapipipi. Translation

and original, 3 pp.
ii. G. No. 6. Petition of William Thompson, Te Waharoa. Petition

and translation, 3 pp.
iii. G. No. 9. Petition of Matene Te Whiwhi and Otaki Natives.

Petition and translation, 1 p.
iv. G. No. 10. Petition of Parakaia Panapa and other Natives. Peti-
tion ^nd translation, 1 p.
V. G. No. 11. Petition of Henare Te Herekau and other Natives.

Petition and translation, 1 p.
¥l. G. No. 12. Petition of Natives residing at the East Cape. Petition

and translation, I p.
Vll. G. No. 13. Petition of Natives residing at WharekahiKa. Petition

and translation, 1 p.
Viii. G. No. 14. Petition of Natives of Poverty Bay and the East Coast.
Petition and translation, 1 p.

1866] • OF Printed Maori. 89

411. Korero Maori. | First Lessons | in | Maori Conversation. | By | A Pakeha-Maori.

I New Zealand : | Published by G. T. Chapman, Bookseller & Stationer, |
Queen Street, Auckland.

159 X 92. Pp. 24. Title repeated on coloured wrapper. No date.
Imprint at end, " Printed at the Daily Southern Cross Office, Auckland."
The pages numbered at the bottom.

Contains various phrases, under the heading, " Te Korero Maori |
Maori Conversation " (pp. 3, 4) ; lessons on the alphabet, parts of speech,
lists of words, &c. (pp. 5-24) — this latter division of the work is without
any general heading.

There is a copy in the Mitchell Library, the description of which was
kindly supplied by the librarian.

412. Korero Maori. | First Lessons | in | Maori Conversation | by | A Pakeha-Maori. |

Second Edition. | New Zealand : | Published by G. T. Chapman, Bookseller
and Stationer, ] Queen Street, Auckland.

165 X 104. Pp. 24. Title, omitting " Pubhshed by," repeated in
rules on coloured wrapper. Lines 7 and 8 of title in Gothic type. No date.
Imprint at end, " Atkin, Printer, Auckland."

Contents arranged in two parts — the first, various phrases, under the
heading " Korero Maori " (pp. 3, 4) ; then lessons on the alphabet, parts
of speech, Usts of words, under the heading, " First Lessons | in | Maori
Conversation " (pp. 5-24).

H 532.

413. Korero Maori. | [&c., as No. 412, except line 7, which reads, " Third Edition "].

165 X 107. Pp. 40. No date or imprint. Title, omitting " Published
by," repeated in rules on coloured wrapper.

A rearrangement of the matter in No. 412, with additions. The
first part, " Korero Maori," has two sections — ■" Introductory Sentences "
(pp. 3-6) and " Useful Words " (pp. 6-10) ; the second part, " First Lessons
in Maori Conversation," giving the alphabet, parts of speech, hsts of words
and phrases (pp. 10-^0).

414. Korero Maori. | [&c., as No. 412, except line 7, which reads, " Fourth Edition "].

165 X 105. Pp. 42. No date. Imprint at end, " Printed at the
' Evening Star ' Office, Shortland Street." Title, omitting " Published by,"
repeated in rules on coloured wrapper.

Contents the same as in No. 413, except that the two parts are reversed—
"First Lessons in Maori Conversation" (pp. 3-34), and "Korero Maori"
(pp 35-42).

There were further editions printed by Willis, of Wanganui (see
No. 906) ; these were all reprinted from the third edition (No. 413).

415. He Reo Aroha no Ingarani ki nga iwi | Maori i Nui Tireni.

220 X 142. Pp. 4. No title-page or date. Imprint at end, " I taia
tenei e Hone Hakihona ki Hepara Tiriti, i Akarana."

An address to the Maoris, signed " Na Hohepa Hemi Niwi " (Joseph
James Neave), with numerous marginal Scripture references.

H 523,

416. He I Marama-taka ] mo te tau | o to tatou Ariki, | 1866. | ■ \ Auckland : |

Printed at the Cathedral Press. | i MDCCCLXVI.

210 X 132. Pp. 12 and coloured wrapper bearing title in ornamental
border.

Calendar, as No. 326, with. addition of new and full moons. The verso
of title has particulars of two lunar eclipses. The back cover carries a
prayer, and the rules for teachers and monitors, as No. 326.

90 A Bibliography [1866

417. Maori- Latin Index | to the | Handbook of the New Zealand Flora. | Reference
to Authorities. | C. Colenso. | Cun. Cunningham. | Bid. Bidwill. |
Ly. Lyall. | D'U. D'Urville. | W. M. Mantell. | Remainder by the Geo-
logical Survey Department. | Wellington : j Printed under the Authority of
the New Zealand Government by George Didsbury, | Government Printer. |
1866.

216 X 140. Pp. 8.

Arranged in alphabetical order of the Maori names, with page references
to Hooker's Flora.

418. Te Ture Mahi Tio, 1866.

Translation of the Oyster Fisheries Act, 1866. No copy seen. Later
amendments were translated into Maori.

419. Petitions of Natives.

345 X 215. Appendix to the Journal of the House of Representatives,
1866.

i. G. No 2. Petition of Wi Tamihana Te Waharoa. Petition and

translation, 7 pp.
ii. G. No. 6. Petition of the Arawa Tribe. Petition and translation,
2 pp.

420. He Waiata na nga Iwi Maori kia | Kawana Kerei.

153 X 118. 1 p. A card. No date or imprint.

■Contains under above heading a song of seven four-line rhymed verses
addressed to Sir George Grey.

421. He Tangi | na te Kura i Waerengaahika mo te | haerenga o te Pihopa.

159 X 134. 1 p. No date or imprint.

A lament of thirteen three -line verses composed by the Maoris at the
mission station at Waerengaahika, Poverty Bay, when Bishop Williams
was obliged to leave on account of the Hauhau attack in 1865, with heading
as above.

422. He Maramataka mo te tau 1867.

Church almanac for 1867. No copy seen. See Nos. 416, 466.

423. Grammar | of the | New Zealand Language, | By | R. Maunsell, L.L.D., |

Archdeacon of Waikato. | ] Third Edition. | | Auckland : | W. B.

Upton & Co., Queen Street. | | 1867.

160 X 102. Pp. xvi, 168.

This is not a third edition, as stated, but merely the remainder of the
impression of the second edition, 1862, with a new title-page, and the size
trimmed down somewhat. See No. 350.

1867] OF Printed Maori. 91

424. Nga Tikanga o te Whakatupu | me te | Mahinga o te Tupeka. | | He mea

kii e I Kawana Kerei, | tenei pukapuka kia whakamaoritia ; hei ako i nga
tangata | Maori o tenei whenua katoa, | na Hone Waiti, Kai-whakawa

tuturu, I i whakamaori. | | Auckland : | Printed by W. C. Wilson,

'' Herald " Office, Wyndham Street, | | 1867.

220 X 137. Pp. 28. P. 1, blank ; p. 2, a short presentation note,
signed " Kawana Kerei," and dated Akuhata, 1867 ; p. 3, title. In coloured
wrapper, with title in ornamental rules as follows : " Te Mahinga Tupeka.*

I I He Pukapuka Ako i nga Tikanga | me te | Mahinga o te Tupeka,

j ma nga | Maori o tenei whenua o Nui Tireni,* [ na | Kawana Kerei, |

te kupu, I kia whakamaoritia. | | Auckland : | Printed by W. C. Wilson,

' Herald ' Office, Wyndham Street. | — — | 1867." A plate with three
diagrams faces p. 5. * Gothic.

A treatise on the culture and manufacture of tobacco, translated by
John White, by order of Sir G. Grey (pp. 5-12). A title-page in English
on p. 13 introduces the English original, which has been much curtailed
by White in the translation (pp. 15-28).

H 532.

42S. Ko nga Korero o te Haere a te Kawana ratou ko ona hoa ] Maori a tae noa ki
Murihiku, ki hea noa atu.

343 X 223. Pp. 6. Double columns. No title-page or date. Imprint
at end, " I taia i runga o te Mana o te Kawanatanga o Niu-Tireni, e Hori
Tihipere, Kai-ta o te Kawanatanga, Poneke."

An account of a tour in Otago and elsewhere made by the Governor
and certain Maori companions between December 24, 1866, and March 24,
1867.

426. [He Reta.]

343 X 216. 1 p.

An address, headed " Ki nga tangata Maori," dated " Akarana,
Aperira 18, 1867," signed " Na te Wiremuhana " (Williamson), thanking
them for their good wishes on his becoming Superintendent.

427. [He Korero.]

343 X 216. 1 p. of two columns.

A translation of an article in the Nvtiteri Herora {New Zealand Herald),
October 12, 1867, on the lease by the Maoris of 7,000 acres at Kauwaeranga
to the Government.

428. Te Ture Whakahaere i nga Whenua Tuturu o nga Maori, 1867.

Translation of the Maori Real Estate Management Act, 1867. No copy
seen. Amended in 1877.

429. Te Ture mo nga Whare Manuhiri a te Kawanatanga i nga Taone o Akarana, o

Onehunga, 1867.

Translation of the Auckland and Onehunga Native Hostelries, Act,
1867. No copy seen.

430. Te Ture Whakahaere Taonga Maori, 1867.

Translation of the Maori Real Estate Management Act, 1867. No copy
seen.

92 A Bibliography [1867

431. Petitions from Natives.

345 X 215. Appendix to the Journal of the House of Representatives,
1867, G.-9, pp. 9-13.

Items 9-14 are petitions from Maoris, with the translations.

432. He Maramataka mo te tau 1868.

Church almanac for 1868. No copy seen. See Nos. 416, 466.

433. Ko nga | Tikanga Nui | o te ture o Ingarani. | | [Royal Arms] | |

Akarana. | 1868.

204 X 137. Pp. 98, (1). Title-page repeated on coloured wrapper.
Imprint on verso of title, " Na te Kawanatanga tenei Pukapuka i mea kia
kia taia. | Na Arapeta J. Nikorahi i ta. Taurarua."

The work of Mr. T. H. Smith, afterwards Judge of the Native Land Court.
Contains Introduction (Timatanga), pp. 5-10 ; an explanation of English
law in five books of twenty -one chapters, pp. 11-94; a supplementary
chapter (Whakamutunga), dealing chiefly with interference with justice,
pp. 95-98, having at foot " Te Mutunga " (The ending). P. 99 has a short
epilogue and a verse. Tint, xxxii, 47 (Deuteronomy). A second edition was
issued in 1874 (No. 497).

H 532.

434. Ko te | Paipera Tapu | ara ko te | Kawenata Tawhito | me te | Kawenata Hou.
I He mea whakamaori mai no nga Reo ] i oroko-tuhituhia ai. | Ranana : !
He mea ta ki te Perehi a W. M. Watts, | ma te Komiti ta Paipera mo
Ingarani mo te ao katoa. | 1868.

213 X 131. Pp. (4) and 1199. Double columns.

Contains the Old Testament (pp. 1-910), after which a blank leaf is
inserted, and the New Testament with a title on p. (911), " Ko te | Kawenata.
Hou I a I to tatou Ariki a te Kai Whakaora | a Ihu Karaiti. | He mea
whakamaori mai no te Reo Kariki. | Ranana : | He mea ta ki te Perehi a
W. M. Watts, I ma te Komiti ta Paipera mo Ingarani mo te ao katoa. |
1868. I New Test."

Tnis is the first complete Bible published ; there has been one other
since, in 1887 (No. 731). The New Testament of this edition does not
appear to have been issued separately. The text is that of Nos. 266, 286,
346, revised.

H 509.

435. He I Kupu Whakamararaa | mo etahi wahi | o te Karaipiture. | | Akarana.

I 1868.

216 X 137. Pp. 63. Cover of coloured paper with title-page repeated
thereon. On verso of title-page is imprint, " Na Arepata J. Nikorahi i ta.
Taurarua."

Explanations of nine passages from St. Matthew's Gospel, two from
St. Luke's, and ten from St. John's. P. 63, unnumbered, gives a table of
contents. Further parts were issued in 1871 and 1872 (Nos. 461, 471).

H 523.

1869] OF Printed Maori. 93

436. He Panuitanga tenei kia rongo ai nga tangata | Maori katoa o Runga, o Raro,
o Waenganui o | te motu nei.

210 X 133. 1 p. No imprint.

A leaflet signed " Te Manihera raua ko Te Rore " (Maunsell and Lawry),
and dated *' Akarana, 2(5 o nga ra o Pepuere, 1869," which announces the
arrival of the translation of the Bible (No. 434), and gives particulars as
to price, &c.

437. Ture mo nga Teihana me nga Tohu Ruri.

340 X 218. Pp. 3. Government pubHcation, 1868.
Maori translation of the Trigonometrical Stations and Survey Marks
Act, 1868.

438. Te Ture Whakatikatika i te Ture Whenua Maori, 1868.

Translation of the Native Lands Act Amendment Act, 1868. No copy

439. Maori Version of Statute III., Section 9-16, relating | to Native Church Boards.

I I He Ture na te Hinota Nui mo etahi Hui o te Hahi Maori | kia

whakaturia.

362 X 229. 1 p. No date or imprint.

A sheet, with heading as above, containing eight clauses, with marginal
epitome and an explanatory note. Bound up with The Constitution, Statutes,
and Resolutions of the General Synod, 1868. The whole is reprinted on
pp. xl-xlii of the Proceedings of the Fourth General Synod, Auckland, 1868.
See also No. 440.

P. xvi of the " Constitution " referred to gives a farewell address from
the Maoris to Bishop and Mrs. Selwjna, with an Enghsh translation, which
also appear on pp. xxxviii and xxxix of the " Proceedings of the Synod."

440. He Ture na te Hinota Nui mo | etahi Hui o te Hahi Maori | kia whakaturia.
I I (No te 17 Oct. 1868 i takoto ai.)

225 X 140. Pp. xii. No title-page or imprint.

Pp. i-iii contain a fresh impression of pp. xl-xlii of the Proceedings of
the Fourth General Synod, Auckland, 1868, with the pagination altered and
the English heading omitted : see No. 439. P. iv is blank.

P. V is headed, "II. | Etahi rarangi o te Ture IV a te Hinota Nui mo
nga Pariha kia whakaritea, mo nga mahi ma nga kai mahi a te Pariha kia
whakaaturia." It contains a translation of clauses 6-8 of Statute IV of the
General Sjoiod, " For the formation of parishes."

Pp. vi-xi contain twenty-three numbered clauses, giving regulations of
the Auckland Synod with regard to vestries and wardens. This division
is headed, " III. j Etahi tikanga a te Hinota o Akarana," &c.

P. xii contains chapter iv, consisting of five unnumbered paragraphs
suggesting subjects for the consideration of the Native Church Board.

The whole appears to have been printed at the Mission Press.

441. He Maramataka mo te tau 1869.

Church almanac for 1869. No copy seen. See Nos. 416, 466.

94 A Bibliography [1869

442. He Inoi | mo nga | ra katoa o te wiki, | | " Kei whakamutua te inoi." |

I Akarana. | I taia tenei ki te Perehi i a Tipene e | Arepata J. Nikorahi.

I 1869.

220 X 134. Pp. 24. Title repeated on a coloured cover.

This is the fourth edition of No. 126, with a new title. The old title,
" He Kupu I ma te Ngakau Inoi," appears as the heading to p. 1. There are
slight alterations, and some additional prayers. Hocken was misled by
the new title, " Prayers for all the days of the week," into connecting
this with Devotions for the morning and evening of every day of the week, an
entirely different work, in English, published at St. John's College in 1851.
With the fifth edition the original title was restored (No. 693).

U 511.

442 a. He I Pukapuka ] Whakaatu Tikanga | mo nga Rongoa mo nga Kai. | |

Akarana. | I taia tenei ki te Perehi i a Tipene e | Henry Hill. | 1869.

213 X 137. Pp. (2), 23. Title repeated on coloured wrapper.
Simple recipes for various remedies and foods, compiled by Lady
Martin.

H 533.

443. Te Tare mo nga Karaati i Papati Pei (Turanga), 1869.

Translation of the Poverty Bay Grants Act, 1869. No copy seen.

444. Te Ture Whenua Maori, 1869.

Translation of the Native Lands Act, 1869. No copy seen.

445. Te Ture Whakatikatika i te Ture Mahi Tio, 1869.

Translation of the Oyster Fisheries Act Amendment Act, 1869. No
copy seen.

446. Memorial from Karaitiana Takamoana.

345 X 215. Appendix to the Journal of the House of Representatives,
1869. A, No. 22. Original and translation, 2 pp.

447. He Maramataka mo te tau, 1870.

Church almanac for 1878. No copy seen. See Nos. 416, 466.

448. He 1 Pukapuka ^Vhakaako | mo ] te Kura. | | Akarana. | Na Henry Hill i ta.

St. Stephen's, Taurarua. | 1870.

216 X 134. Pp. 15, 9. P. 1 of the second pagination is on the reverse
of p. 15, and the pagination continues with even foUos on obverse pages.

A reprint of the book of this title issued in 1851, and of the poems bound
with it (Nos. 223, 224), the pagination of the two parts being kept distinct.
The first part is in pica, the poems in bourgeois. Pp. 1-5 of the poems are
in double columns.

1870] OF Printed Maori. 95

449. He Ki | na te | Hui o te Hahi Maori | o te takiwa o | Turanga | i te Pihopatanga

o Waiapu. | I huihui ki Turanganui | Oketopa 31 -Noema 2 1870. | |

Akarana. | I taia tenei ki te Perehi o te Kura o Tipene e | Henry Hill. |
1870.

208 X 135. Pp. 7.

Contains list of members of Native Church Board of the district of
Turanga, in the Diocese of Waiapu (p. 2), and minutes of the meeting
of the Board. For other meetings see Index.

450. Maori and English | Dictionary | New and enlarged edition ] of | " A Leaf from

the Natural History of New Zealand, or a Vocabulary | of its different Pro-
ductions, &c., with their Native Names." | By | Rev. Richard Taylor, M.A.,
F.G.S., I Author of " New Zealand and its Inhabitants," " The Past, ]
Present, and Future of New Zealand," &c. | New Zealand | George T.
Chapman, Publisher | Queen Street | Auckland.

180 X 110. Pp. (10), 120. No date. Short title, "Maori and Eng-
lish I Dictionary." Imprint, on verso of title-page and at end, " W. Atkin,
Printer, High Street, Auckland." Pp. 13-105, 109-117, in double columns.
Issued in cloth, and in stiff boards ; title in ornamental border, '' A Leaf |
from the | Natural History | of | New Zealand j or | Dictionary of its different
Productions | with their Native Names. | New and enlarged edition. | By |
Rev. Richard Taylor, M.A., F.G.S., | Author of ' New Zealand and its
Inhabitants,' &c. | New Zealand : | Published by G. T. Chapman, Bookseller
and Stationer, | Queen Street, Auckland."

The Preface, which quotes Scientific Opinion for March 30, 1870, speaks
of " numerous additions and improvements " made by " three gentlemen "
as justification for the more ambitious title. A collation with the original
(No. 176) shows that the following alterations were made : the Introduction
is omitted ; the List of Plants, thoroughly revised by Mr. T. Kirk, is placed
at the beginning of Part i, in which is also included the substance of Part v ;
the 3,665 words of the original vocabularies are increased by 165 — less than
5 per cent. ; a large amount of matter is omitted from the sections headed
" Time," and " The Heavens," in Part iii ; eighteen proverbs are added
to Part iii (pp. 105, 106) ; an article, headed " Tradition," including a
quotation in Maori from Grey's Mythology is appended to Part iv,

H 270.

451. English and Maori | Grammar, Dictionary | and | Phrase Book | New Edition

revised and re-arranged | By | H. T. Kemp, J.P., | Late Native Secretary
and Interpreter, | Author of the Translation into Maori of " Robinson
Crusoe," | " Bunyan's Pilgrim's Progress," etc. | New Zealand | Geo. T.
Chapman, Publisher | Queen Street | Auckland.

178 X 110. Pp. (4), 68. No date. Imprint on verso of title, and at
end, " W. Atkin, Printer, High Street, Auckland." Issued in stiff boards,
with title in ornamental border as follows : " First Step to Maori Conversa-
tion I New Maori Grammar | Dictionary | and | Phrase Book. | New Edition,
re-arranged and enlarged. | By | H. T. Kemp, J.P., | late Native Secretary
and author of | 'Robinson Crusoe,' | Bunyan's ' Pilgrim's Progress,' &c. | New
Zealand | Geo. T. Chapman, Publisher | Queen Street | Auckland."

P. (3) contains a hst of the tribes of New Zealand copied from
Parhamentary returns for 1870. The contents appear to be idential with
those of the first fifty pages of No. 398, making this the third edition of
No. 174.

\

452. Te Ture Whakatikatika i nga Ture Whenua Maori, 1870.

Translation of the Native Lands Acts Amendment Act, 1870. No
copy seen.

96

A Bibliography

[1870

453. He Ture tenei hei arai i te mahi hoko tahae i | nga Whenua Maori.

340 X 217. 1 p. Imprint of Government Printer.

Translation of the Native Lands Frauds Prevention Act, 1870. The
short title is given in the text as " Te Ture arai i nga mahi tahae lii nga
Whenua Maori, 1870."

454. Te Ture Whakawhiti Whenua, 1870.

Translation of the Land Transfer Act, 1870. No copy seen.

This and the following entry are from references in other Maori
translations of Acts, and illustrate the carelessness with which Acts were
sometimes rendered into Maori.

455. Te Ture Tuku Whenua, 1870.

Translation of the Land Transfer Act, 1870. No copy seen.

456. Te Ture Hoko Waipiro i nga Takiwa o Waho, 1870.

Translation of the Outlying Districts Sale of Spirits Act, 1870. No
copy seen.

457. He Peka o te Kowhai j | A Branch of the Kowhai, | or a | Help to the

pronunciation | of the | Maori Language | | Tamen — You have a fine

team, | A very fine team. | Tandem — That is an 'oss of bone and power,
I And the' the nag is not so strong, | He trots full fifteen miles an

hour. I I Wanganui : | Printed by Ballance and Willis, Campbell

Place. I I 1870.

137 X 99. Pp. 27. Title-page in double rules repeated on wrapper.
The work is signed " G. T.," and gives notes under each letter of the
alphabet.

458. [Ko te Karakia o te Ata.]

235 X 153. Pp. 4. No title-page, date, or imprint.
Contains Psalm 95, the Te Deum, and Psalm 100 to verse 3, with heading
as above, pointed for chanting. Probably the work of Dr. A. G. Purchas.

459. He Maramataka mo te tau 1871.

Church almanac for 1871. No copy seen. See Nos. 416, 466.

460. Nga Mahi | a te | Hui o te Hahi Maori | o te takiwa o | Turanga | i te Pihopa-
tanga o Waiapu. | I huihui ki Te Hatepe, Waiapu. | Aperira 12, 13, 1871.

I I Akarana. | I taia tenei ki te Perehi o te Kura o Tipene e | Henry

HiU. I 1871.

' 212 X 135. Pp. 11.

Report of Native Church Board meeting, Diocese of Waiapu, con-
taining list of members (p. 2) ; standing orders, with marginal epitome
(pp. 3-6); minutes (pp. 5-9); accounts (pp. 10-11). For other meetings
see Index.

1871] OF Printed. Maori. 97

461. He I Kupu Whakamarama | mo etahi wahi | o te Karaipiture. | Te rua o nga

wahi. I I Akarana. | 1871.

216 X 137. Pp. 67. Cover of coloured paper with title-page repeated
thereon. Imprint on verso of title-page, " Na Henry Hill i ta. St. Stephen's
Press, Taurarua."

The second part of the commentary begun in No. 435. Contains
explanations of twenty passages in the Acts, eight in 1 Thessalonians, and
sixteen in 1 Corinthians. Table of contents on pp. 66, 67.

H 523.

462. A I Dictionary | of the | New Zealand Language ; | to which is added | a Selection

of colloquial sentences. | By the Right Reverend AVilliam Williams, D.C.L. |
Bishop of Waiapu, New Zealand. | Third Edition | With numerous addi-
tions and corrections and | an Introduction | by the Venerable | W. L.
Williams, B.A. | Archdeacon of Waiapu. | [Device] | Williams and Norgate,
I 14, Henrietta Street, Covent Garden, London ; | and 20, South Frederick
Street, Edinburgh. | 1871.

223 X 140. Pp. xvi, 268, the latter in double columns. Imprint at
end, " Jena : Printed by Fr. Frommann."

Third edition of No. 107, containing Prefaces (pp. iii-vi) ; Introduction,
replacing the Grammar (pp. vii-xvi) ; Dictionary, much enlarged and
rearranged, with derivatives printed under their main words (pp. 1-202) ;
English-Maori (pp. 203-260) ; Sentences (pp. 263-267).

Some copies have two pages of errata inset before the title-page.

H 118.

463. [Royal Arms] | Te Waka Maori | o Niu Tirani. | " Ko te Tika, ko te Pono, ko

te Aroha." | Vol. 1. Po Neke, Turei, Oketopa 24, 1871. No. 1.

345 X 215. Pagination continuous through each volume. Double
columns. Imprint to No. 1, " He mea ta na Tamati Mekenehi i tona Whare
Perehi i Po Neke." Width of column 55 mm., but changed in No. 7 to
76 mm. No. 2 was not issued till December 2, and in the interval it was
evidently decided to consider this as a continuation of the earlier paper,
Te Waka Maori o Ahiiriri (No. 367), as the issue was styled " Vol. 8, No. 2."
Complete control was also taken by the Government, the imprint becoming
" I taia i runga i te Mana o te Kawanatanga o Niu Tireni, e George Dids-
bury, Kai-ta o te Kawanatanga, Poneke," which, in Vol. 9, No. 16, became
" Printed under the authority of the New Zealand Government, by George
Didsbury, Government Printer, Wellington." The paper was at first whoUy
Maori, but in Vol. 9, No. 15, and onwards, the right-hand column of each
page is in English.

Vol. 8(1); pp. 162. No. 1, October 24, 1871 ; No. 24, December 24,
1872.

Vol. 9 ; pp. 190. No. 1, January 8, 1873 ; No. 20, December 24, 1873.

Vol. 10 ; pp. 326. No. 1, January 13, 1874 ; No. 26, December 29, 1874.

Vol. 11; pp. 322. No. 1, January 12, 1875; No. 25, December 28,
1875. Nos. 19-22 are misprinted " Vol. 12," and No. 23 is misprinted
" Vol. 13."

Vol. 12 ; pp. 300. No. 1, January 11, 1876 ; No. 23, December 19, 1876.

Vol. 13 ; pp. 174. No. 1, January 9, 1877 ; No. 12, July 17, 1877.

A title-page for Vol. 9 was printed in the form, " Te W^aka Maori, |

1873. I I Edited by James Grindell, of the Native Department. | — — |

[Royal Arms] | Wellington : | By Authority : George Didsbury, Govern-
ment Printer. ] | 1873." A similar one was printed for vols. 12 and

13 combined.

Exception was taken by Parliament to the Government's use of the
paper, and its publication was discontinued. About a year later it was
resuscitated by a private company in Gisborne under its former editor,
Mr. James Grindell (No. 554).

H 544.

4 — Maori Bib,

98

A Bibliography

[1871

464. Te Ture Whakatikatika 1871 i te Ture Tuku Whenua, 1870.

Translation of Land Transfer Act 1870 Amendment Act, 1871. No
copy seen.

465. Petitions of Natives.

345 X 215. Appendix to the Journal of the House of Representatives,

1871.

i. I.-l. Petition of Tamihana Te Rauparaha and others. Petition

and translation, 2 pp.
ii, I. -2. Petition of Paora Tuhaere. Petition and translation, 5 pp.

466. He I Maramataka | mo te tau | o to tatou Ariki | 1872". | | Auckland : |

Upton & Co., Canada Buildings, Queen Street.

214 X 136. Pp. 16 (2, 15, 16 blank). Title in ornamental border.
Imprint at end, " William Atkin, Church "Printer, High Street, Auckland."
Calendar, as No. 416.

467. Nga Mahi | a te | Hui o te Hahi Maori | o te Atirikonatanga o | Waitemata |

i te Pihopatanga o Akarana. | I huihui ki Hauraki. | I a Pepuere 6, 7, 1872.

I I Akarana. | I taia tenei ki te Perehi a te Kura o Tipene e | Henry

HiU. I 1872.

211 X 122. Pp. 8.

Report of Native Church Board in the Diocese of Auckland. Contains
list of members (p. 2) ; minutes (pp. 3-6) ; accounts (p. 7) ; address by
Bishop (p. 8).

468. Nga Mahi | a te | Hui o te Habi Maori | o te Atirikonatanga o ] Te Waimate. |

I huihui ki Te Waimate | I a Aperira 22, 1872 | [&c., as No. 467].

209 X 127. Pp. 12.

Report as above. Contains list of members (p. 2) ; minutes (pp. 3-7) :
lay readers (pp. 8, 9) ; accounts (pp. 10-12). For other meetings see Index.

469. Nga Mahi | a te | Hui o te Hahi Maori | o te Takiwa o | Turanga | i te Pihopatanga

o Waiapu. | | I huihui ki Uawa Oketopa 25-26, 1872. | | Auck-
land :* I Upton & Co., Canada Buildings, Queen Street. ] | 1873.

212 X 137. Pp. 11. Imprint at end. " W. Atkin, Printer. High Street.
Auckland." * Gothic.

Report of Native Church Board meeting, Diocese of Waiapu, con-
taining minutes (pp. 3-5) ; standing orders (p. 6) ; address of President
(pp. 7-9) ; accounts (pp. 10, 11). For other meetings see Index.

470. Nga Mahi | a te | Hui o te Hahi Maori | o te Takiwa o | Heretaunga | i te

Pihopatanga o Waiapu. | | I huihui ki Pakowhai Tihema 11, 12,

1872. I I Auckland : | Upton and Co., Canada Buildings, Queen

Street. | | 1873.

214 X 140. Pp. 7. Imprint at end, " W. Atkin, Printer, High Street,
Auckland."

Report of Native Church Board in the Diocese of Waiapu. Contains
members (p. 2) ; five resolutions, 1872 (p. 3) ; four resolutions, 1871 (p. 4) ;
President's address (pp. 5-7).

1872] OF Printed Maori. 99

471. He I Kupu Whakamarama | mo etahi wahi | o te Karaipiture. | Te toru o nga

wahi. I I Akarana. [ 1872.

216 X 137. Pp. 74. Cover of coloured paper with title-page repeated!
thereon. On verso of the title-page is the imprint, " Na Henry Hill i ta.
St. Stephen's Press, Taurarua," as in Part 2 (No. 461).

The third and final part of the commentary begun in 1868 (No. 435).
Contains expositions of thirteen passages in 2 Corinthians, six in Galatians,
sixteen in Romans, and nine in the Acts.

H 523.

472. Nga Minita i roto i te whawhai.

216 X 127. Pp. 6. No title-page or date. Imprint at end, " I taia
tenei ki te Perehi o te Kura o Tipene e | Henry Hill."

Letters, with heading as above, from Revs. H. Tarawhiti, H. Ngahiwi,
and H. Moanaroa to Archdeacon Maunsell relative to their work during the
war. The imprint makes the date about 1872.

H 532.

473. First Lessons | in the | Maori Language | with a | short Vocabulary | by |

W. L. Williams, B.A. | | Auckland : | Upton & Co., Canada Buildings,

Queen Street. | 1872.

159 X 105. Pp. (2), 96. Imprint on verso of title and at end, " William
Atkin, Church Printer, High Street, Auckland." Issued in cloth, lettered,.
" First Lessons ] in j Maori."

A second edition of No. 351. Contains Part I, Grammar, in eleven
chapters with sections (pp. 5-60) ; Part II, English-Maori Vocabulary,
960 words (pp. 63-87, in double columns) ; Appendix, six Conversations
(pp. 89-96).

H 222.

474. Native Councils. | Kaunihera Maori.

340 X 218. Pp. 4. No title-page or date. Imprint at end, " By
Authority : George Didsbury, Government Printer, Wellington."

Contains the Maori version of the Native Councils Act, 1872, with heading
as above. The whole was reprinted in the Waka Maori, October 30, 1872,
vol. viii, pp. 140, 141.

475. [Royal Arms] | I roto o te | Hupirimi Kooti | o Nui Tireni, | i noho ki Nepia

i te I 14 o nga ra o Akuhata, 1872. | I Te whaka-wakanga | o | Paora

Torotoro, | mo te hara | oati teka. | Printed at the " Daily Telegraph "
Office, Napier.

210 X 130. Pp. 11. Title in ornamental rules on coloured wrapper.
Report of trial of Paora Torotoro for perjury.

476. He Whakamaoritanga tenei no etahi | Rarangi o etahi Whakaaro i kitea e | Te

Matenga raua ko Te Hotereni | hei Ture hou mo nga Whenua Maori. Ka
I tukua atu nei hei hurihuri ma nga | tangata Maori o te Runanga o
Nutireni.

215 X 132. Pp. 14. No title-page or date. Imprint at end, " I taia
tenei ki te Perehi o te Kura o Tipene e | Henry Hill." The form of the
imprint makes 1872 the probable date.

" A translation of certain clauses of amendments proposed by Sir W.
Martin and Mr. Shortland in the legislation dealing with the Native ; now put
forth for the consideration of the Maoris in the Assembly of New Zealand."

Pp. 1-7 contain twenty-eight clauses dealing with the Native Land
Court ; pp. 8-9, form of certificate ; pp. 10-14, eleven clauses deaMng with
Native Reserves.

H 531.

100

A Bibliography

[1872

477. Ko te A-nui a Wi, | hei ako maana | ki te reo Ingarihi. | Hei pukapuka whakaako

tenei ma te tamariki Maori e | matau ana ki te korero i te pukapuka Maori,
I a e hiahia ana ano kia mohio ki te | reo Ingarihi. | | Etoru oona

wahi. I Ko te wahi tuatahi tenei. | | " Ma whero ma pango ka oti."

I " Ma te kanohi miromiro." | | Na tetahi matua aroha i tuhi, na te

Kawanatanga te kupu. | | No Poneke. | | 1872.

172 X 109. Pp. xvii, (3), 112. The title-page above is on p. iii. On
p. i is a full English title-page, " Willie's First English | Book. | Written
for young Maoris who can read their own | Maori tongue, and who wish

to learn | the English language. | | In three parts. | Part I. | |

" He shall be brought past the wearisome bitterness of his learning." — Lily.

I I Written by order of the Government. | | Wellington : | By

Authority : G. Didsbury, Government Printer. | | 1872." English

Preface (pp. v-xi) ; Maori Preface (pp. xiii-xvii).

The work is divided into Lessons (Korero), Vocabularies (Whakaatu-
ranga), Exercises (Mahi), and Remembrancers (Whakamaharatanga). The
Lessons, of which there are fifty-nine, take, the form of disconnected sentences ;
the Vocabularies (twenty-five) are short ; the Exercises (forty-five) are all
for translation from English into Maori ; the Remembrancers (four) are
intended to emphasize important points.

Tlie author was Mr. W. Colenso.

H 533.

478. Ko te A-nui a Wi, | [&c., as previous entry] | Ko te wahi tuarua tenei.

Part II.

162 X 105. Pp. 170.

A continuation of the preceding, containing Lessons (60-117), Voca-
bularies (26-70), Exercises (46-101), and Remembrancers (5-38).
The third part was never published.

H 533.

479. He I Maramataka | mo te tau | o to tatou Ariki | 1873. |
Printed at the " Daily Telegraph " Office.

I Napier : |

160 X 120. Pp. 16. Title repeated in rules on coloured wrapper.
Imprint repeated at end.

Almanac as No. 165, pp. 3-14 ; particulars of two lunar eclipses, p. 2 ;
table of Sunday lessons, pp. 15, 16.

480. Nga Mahi | a te | Hui o te Hahi Maori | o nga Takiwa o | Waitemata | me I
Waikato | i te Pihopatanga o Akarana, | I Huihui Ki Hopuhopu.* | I a

Pepuere 6, 7, 1873. | | Akarana : | William Atkin, Church and General

Printer, High Street. | | 1873.

215 X 188. Pp. 11. * Gothic.

Report of Native Church Board in the Diocese of Auckland,
similar to No. 467, with the addition of numbered rules.

Contents

481. Nga Mahi | a te | Hui o te Hahi Maori | o te Takiwa o | Turanga | i te Pihopa-
tanga o Waiapu. | | I whakaminea ki Whareponga Aper. 30-Mei 2,

1873. I I Napier :* | Printed by Dinwiddle, Morrison, & Co., | " Herald

Office." I I 1873.

213 X 137. Pp. 9. * Gothic.

Report of meeting of Native Church Board of Diocese of Waiapu, con-
taining list of members (p. 2) ; minutes (pp. 3-5) ; standing orders (p. 6) ;
address of President (pp. 7-9) ; accounts (p. 9). For other meetings see
Index.

18731 OF Printed Maori. 101

482. Ko te | Tainga | o te Kawa | o te | Whare Karakia. | | Akarana. | |

Printed by Henry Hill, Taurarua.

213 X 134. Pp. 6. Title-page in rules. No date.

Form for the consecration of a church. Probably translated for the
consecration of Holy Trinity Church, Pakaraka, Bay of Islands, which took
place on November 27, 1873. The form of the imprint supports this date.

483. Te Tangata | i mate ai | ona hoa tata. | | Te Akoranga | a te | uhi moenga

I I Akarana. j | Na Henry Hill i ta. Taurarua. | ] 1873.

162 X 100. Pp. 38.

Contains two stories, " The Man who killed his Neighbours " — by kind-
ness (pp. 3-29), and " The Lesson of the Quilt " (pp. 31-37). Translated
by Mrs. Colenso. The first story was originally printed in Nos. 9-12 of
vol. i of Te Haeata (No. 305), in 1859-1860 ; the title then appearing as
" Te Tangata i mate i a ia ona hoa tata."

H 533.

484. Temperance Songs, | &c. | in the Maori Language, | by | C. 0. Davis. | . . . .

Prov., XX, 1 I I He Waiata pehi Waipiro, | &c., | i te reo Maori, |

na 1 Hare Reweti. | . . . . Whakatauki, xx, 1. | Printed at Auckland | by
John Henry Field, at his Steam Printing Office, Albert Street. | 1873.

134 X 121. Pp. (4), 28. Title repeated in rules on coloured wrapper.

Contains twenty songs in Maori, followed by English translations of
Nos. 12-19. A second edition was published in 1885 under the title " Te
Honae " (No.

H 533.

485. Lessons | in the | English Language | for | Maori Schools. | Part 1. | Wellington :
I By Authority : George Didsbury, Government Printer. | — — | 1873.

213 X 137. Pp. (4), 31. Title-page repeated in double rules on wrapper.
Sub-title on p. (3), " He Akoranga | i te | reo Ingarihi | mo te | Kura Maori."
Imprint at end, " George Didsbury, Kai-ta o te Kawanatanga, Poneke,
Niu Tireni."

Lessons from the alphabet to adjectives (based on No. 268, the book
published at St. John's College in 1855), compiled by Sir W. Martin, assisted
by Archdeacon W. L. Williams. The explanatory matter is in Maori, but
notes giving suggestions for teachers are in English. Divided into four
chapters ; but apparently pronouns (p. 19) should have made a separate
chapter, as Part II (No. 511) begins with chapter vi.

H 533.

486. Ture Whenua Maori.

340 X 218. Pp. 27. Government pubhcation, 1873.
Maori translation of the Native Land Act, 1873.

487. Te Ture Karaati mo Rakiura, 1873.

Translation of the Stewart Island Grants Act, 1873. No copy seen.

488. Te Ture Karaati Maori, 1873.

Translation of the Native Grantees Act, 1873. No copy seen.

102

A Bibliography

[1873

489. Te Ture Rahui Whenua Maori, 1873.

Translation of the Native Reserves Act, 1873. No copy seen.

490. Te Ture Whakatikatika i te Ture Aral mo te Hoko Tahae i nga Whenua Maori,

1873.

Translation of the Native Lands Frauds Prevention Act Amendment
Act, 1878. No copy seen.

491. Petition of Haimona Te Aoterangi and 167 others.

345 X 215. Appendix to the Journal of the House of Representatives,
1873. J.-l. Translation and original, 2 pp.

492. He Maramataka mo te tau 1874.

Church almanac for 1874. No copy seen. See Nos. 479, 522.

493. Nga Mahi | a te | Hui [&c., as No. 468, to line 6] | I huihui ki Paihia, |

I a Hanuere 14, 15, 1874. | | Akarana. | | Na Henry HiU i ta.

St. Stephen's, Taurarua. | 1874.

207 X 182. Pp. 21.

Report of Native Church Board in the Diocese of Auckland. Contains
members (p. 3); minutes (pp. 4-6); rules (pp. 7, 8); statute (pp. 9-11);
lay readers (pp. 12, 13) ; accounts (pp. 14-21).

434 Nga Korcrn | a te | Hui o te Hahi Maori | o nga Takiwa o | Waitemata | i te
Pihopatanga o Akarana, | I Huihui Ki Hauraki.* | I a Pepuere 25, 1874.

I I Akarana : | William Atkin, Church and General Printer, High

Street. | ] 1874.

213 X 140. Pp. 7, with a two-page sheet of accounts. * Gothic.
The word "nga," in line 4, is a misprint for "te."

Report of Native Church Board in the Diocese of Auckland. Contents
similar to No. 480.

495. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I whakaminea ki Turanganoi,
Pepuere 13-16, 1874. | [&c., as No. 481] | 1874.

196 X 136. Pp. 10.

Report of Native Church Board meeting, as No. 481.
meetings see Index.

For other

496. Nga Mahi | a te | Hui [&c., as No. 470, to line 6] | I Huihui ki Omaahu,

Aperira 7, 1874. | | Napier : | Printed by Dinwiddie, Morrison & Co.,

I " Herald " Office. | | 1874.

214 X 133. Pp. 8.

Report of Native Church Board in the Diocese of Waiapu. Contents
as No. 470.

497. Ko nga | Tikanga Nui | o te Ture o Ingarani. | [Royal Arms] | Wellington.
By Authority : G. Didsbury, Government Printer. | | 1874.

212 X 140. Pp. 76. Title rei)eated on coloured wrapper.
A second edition of No. 433.

1874] OP Printed Maori. 103

498. [Tepara Upoko.]

140 X 86. Pp. (20). Nonpareil ; in rules. No title, date, or imprint.
Five sheets pasted together.

The revised Table of Lessons, and Calendar, drawn up in 1871, and
adopted by General Synod in 1874. Apparently printed in New Zea-
land for insertion into the brevier edition of the Prayer Book (No. 302).
P. 1, explanatory matter ; pp. 2-7, " Tepara I, Upoko mo nga Ratapu "
(Sunday Lessons) ; p. 8, *' Nga Waiata i whakaritea mo | etahi ra " (Special
Psalms) ; pp. 9-20, " Tepara II " (Calendar).

499. The | Maori Lesson Book : | an | elementary work, | intended | to facilitate the

Acquisition of Maori. | By | C. 0. Davis. | Printed at Auckland | By John

Henry Field, | at his Steam Printing Office, | Albert Street. | | 1874.

I I Price Is.

130 X 100. Pp. 27.

Table of Contents (pp. 3, 4) ; Preface (p. 5) ; the body of the work
(pp. 7-27) deals with the alphabet and parts of speech, giving also short
vocabularies, and nine exercises interspersed with and illustrating the
preceding lessons.

If Hocken is right in assigning No. 366 to C. 0. Davis, this must be
regarded as a third edition ; but it is difficult to understand why the
vocabularies should have been shortened and the number of phrases reduced,

H 290.

500. Ko te Pukapuka Rituera | o te Hahi onga | Kuru Tepara, | he mea mahi i

raro i te mana | o te Raiiti Waare Karani Temepara. | | A he mea

whakapumau e te Runanga ki Kirirani, i | Mei 24th, 1864. | | I raro

ite mana me te Whakaaetanga ote Raiiti Waare | Karani Temepara nui,

i te Tau 1872. | | Akarana : | He mea whaka Maori ite reo Pakeha

na Hare Parena Te Tiari, | i runga i te mana o te P.G.L. A he mea taa ki
te I Perehia Hone J. H. Whiira, i Arapata Tiriti | Mate huihuinga Kuru
Tepara ki | Niu Tirani. | | 1874.

178 X 127. Pp. 30. Enghsh title-page on p. 3, " The ] Book of the
First Degree | of the | Independent Order f of | Good Templars, | for | Sub-
ordinate Lodges, I under the jurisdiction of the | Provisional Grand Lodge,
I Auckland. [Translated from the English into the Maori language by I

Charles, Baron de Thierry, | Certified Interpreter. | | Auckland : |

Printed by John H. Field, at his Steam Printing Office, | Masefield's Build-
ings, Albert Street. | | 1874."

Contains Rules (Ko nga Ritenga), p. 8, and Ritual (Kote Rituera),
pp. 9-30.

501. Te Ture Taiepa 1855 Ture Whakatikatika, 1874.

Translation of the Fencing Act 1855 Amendment Act, 1874. No copy

602. Te Ture Whakatikatika i te Ture Mahi Tio, 1874.

Translation of the Oyster Fisheries Ac t^ Amendment Act, 1874. No
copy seen.

503. Te Ture Whenua Maori Whakatikatika, 1874.

Translation of the Native Land Act Amendment Act, 1874. No copy

104

A Bibliography

[1874

504. Te Wananga. | He panuitanga tena kia kite koutou. | " Tihe Mauri-ora." |
Nama 1. Pakowhai, Wenerei, Akuhata 5, 1874. Pukapuka 1.

290 X 220. Pp. 4 to 16 ; pagination continuous through each volume.
Double columns. Imprint, " He mea ta e Henare Hira, a he mea panui e
Henare Tomoana, e te tangata nana tenei nupepa, i te Whare ta o ' Te
Wananga ' i Pakowhai, Nepia." There is an English translation to much
of the matter. The date line in the copy in the Grey Collection, Auckland,
is without " Nama 1 " and " Pukapuka 1."

A weekly paper, of which the early numbers appeared somewhat
irregularly, run to oppose the Waka Maori, which was under Government
control. The place of pubhcation was soon changed to Napier. There
were five yearly volumes (pukapuka). The type of the title was changed
in No. 13, and again in No. 14, when a heavy-faced type was finally adopted.
The last number promises that the paper will be improved and enlarged,
but this was never carried out.

Pukapuka I, ten numbers, to December 12, 1874 : 61 pp. No. 1 has
3 pp., the first page of No. 2 is numbered 4, and to the end of the volume
the obverse pages have even numbers.

Pukapuka II, thirty-four numbers (the last being misnumbered 35), to
December 24, 1875 : 485 pp. From August 7 in this year the issue was
fairly regular. A supplement was issued to the number for June 7, con-
taining a report of the Supreme Court case Paora Torotoro and Rewi Haokore
". F. Sutton : 26 pp. in Enghsh, followed by 23 pp. in Maori. There were
also during this year several supplements dealing with the land question.

Pukapuka III, fifty-two numbers, to December 30, 1876 : 496 pp. The
first number is misnumbered 36, and paged 459^74. No. 2 begins with
p. 16.

Pukapuka IV, fifty-one numbers, December 29, 1877, being numbered
51, 52 : 512 pp.

Pukapuka V, fifty-one numl)ers, to December 21, 1878 : 644 pp.

H 544, 545.

505. Ko nga Korero Tawhito a nga Tohunga Maori o Murihiku. By Rev. J. F. H.
Wohlers.

Trans. N.Z. Inst., 1874, vol. vii, pp. 31-53.

506. Ko te Korero o te | Ataiorongo.

430 X 135. 1 p. No date or imprint. Apparently a galley proof
slip. In narrow measure.

507. He Maramataka mo te tau. 1875.

Church almanac for 1875. No copy seen. See Nos. 479, 522.

506. Xgs Mahi a te Hui o te Hahi Maori.

Native Church Board of Te Waimate, Diocese of Auckland : A meeting,
aa No. 493, was arranged for January 13, 1875, at Waiparera, Hokianga,
but no copy of the report has been procured.

609. Nga Mahi a te Hui o te Hahi Maori.

Native Church Board of Waitemata, Diocese of Auckland : A meeting,
as No. 480, was arranged for March 15, 1875, at Muriwai, Kaipara, but no
copy of the report has been procured.

1876] OF Printed Maori. 105

510. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I whakaminea ki Tokomaru,
Maehe 22, 23, 1875. | [&c., as No. 481] | 1875.

198 X 132. Pp. 10.

R^ort of Native Church Board meeting, as No. 481. For other meetings
see Index.

511. Lessons | in the | English Language | for | Maori Schools. [ | By | the Ven.

Archdeacon L. Williams. | | Wellington : | By Authority : Geo. Dids-

bury. Government Printer. | | 1875.

197 X 134. Pp. (2), 71. Title-page repeated in ornamental border on
cardboard cover. Imprint at end, " By Authority : G. Didsbury, Govern-
ment Printer, Wellington."

A continuation of the work with same title published in 1873 (No. 485).
Chapter vi, " Have," to chapter xvi, " Conjunctions." This part of the work
was carried through mainly by Archdeacon W. L. Williams.

H 533.

512. Hokonga Whenua i Waipounamu. — Nga Whakaatu a Mr. Alexander Mackay.

345 X 215, Appendix to the Journal of the House of Representatives,
1875. G.-3.

Report of Mr. Mackay on Native land purchases in the South Island.
3 pp.

513. Visit of Sir Donald McLean to Tawhiao at Waitomo.

345 X 215. Appendix to the Journal of the House of Representatives,
1875. G.-4, pp. 8-11.

An account in Maori of the visit, with a translation.

514. He I Katikihama | kia akona e nga tangata | katoa keiwha kawea ki te Pihopa

I kia whakaukia | | Napier :* | Printed by Dinwiddle, Morrison & Co.,

I " Herald " Office.

134x93. Pp. (2), 11. * Gothic. Title-page repeated in rules on
coloured cover. Imprint at end, " Printed at the Herald Office, Napier."

The Church Catechism. Probable date about 1875. Another edition —
pp. (2), 11 — was printed at the Te Rau Press, 1907.

515. The First Step | to | Maori Conversation : | A Grammar and Phrase Book* | of

the I New Zealand Language | by | the Pakeha Maori. | Fourth edition.* |
New Zealand : | Published by Geo. T. Chapman, Bookseller & Stationer,
I Queen Street, Auckland.

165 X 102. Pp. 80. * Gothic. No date or imprint. Title repeated
in ornamental border on coloured wrapper.

A short preface states that " The first edition of this work was published
in 1848 under the special patronage of the Colonial Government." The
allusion is clearly to the work by H. T. Kemp (No. 174), two editions of
which had been issued by Chapman (Nos. 398, 451). This differs from
No. 451 in placing the vocabulary after the dialogues.

516. He Maramataka mo te tau 1876.

Church almanac for 1876. No copy seen. See Nos. 479, 522,

106 A Bibliography [1876

517. Ko te Pukapuka ] o nga Inoinga, | [&c., as No. 169] | 1876.

An impression of 1,000 from the plates of the 1852 edition, the State
Prayers still containing the name of the Prince Consort, but the prefatory
matter altered by the adoption of the new Table of Lessons, and the second
line of the imprint on verso of title-page is changed from " W. Watts,
Crown Court, Temple Bar," to " Gilbert me R'vington. Whitefriara." (See
Nos. 169, 234, 498.)

518. Nga Mahi | a te | Hui o te Hahi Maori | o te Atirikonatanga o | Te Wai-

mate | i te Pihopatanga o Akarana. | | I noho ki Te Waimate i a

Hanuere 14, 15, 1876. | -. — | Auckland : | William Atkin, Church and
General Printer, High Street. | | 1876.

210 X 137. Pp. 16. Title in rules.

Report of Native Church Board in the Diocese of Auckland. Contents
similar to No. 493.

519. He Pukapuka na Mr. Alexander Mackay. | (Tuku mai i tetahi pire hou mo nga
Whenua Rahui Maori.)

345 X 215. Pp. 6. Appendix to the Journal of the House of Repre-
sentatives. G,-3a.

The translation of G.-3, which contains a draft by Mr. Mackay of a
Bill dealing with Native reserves.

520. [Petitions of Natives.]

345 X 215. Appendix to the Journal of the House of Representatives,
1876.

i, G.-7a. Ko t« kupu a Te Penetana, Tumuaki o te Kooti Whakawa
Whenua Maori, mo te Pukapuka Inoi a Ngaitahu. 2 pp. Contains
translation of the report of Judge Fenton on the petition of
Ngaitahu, which was embodied in G.-7.
ii. G.-7b. Statement by H. K. Taiaroa M.H.R., on the report by
Judge Fenton on the petition of the Ngaitahu Tribe. Original
Maori and translation, 6 pp.
iii. J.-4. Petition of Wi Te Hakiro and 336 others (Part of).

Original and translation, 3 pp.
iv. J.-6. Petition of H. M. Rangitakaiwaho and others. Petition
and translation, 2 pp.

521. Native Affairs Committee | (Report of).

345 X 215. Pp. ii, 31.

Appendix to the Journal of the House of Representatives. I. -4, 1876.
The Report was issued in this and succeeding years in English with a Maori
translation.

622. Maramataka | mo te tau | 1877. | j Printed by l^inwiddie, Morrison & Co.,

Tennyson-street, Napier.

184 X 124. Pp. 16.

Church almanac, giving Sundays and holy days, with the lessons for
each in two bracketed lines, and full and new moon at head of page, pp. 3-14 ;
notice that no eclipse is visible, p. 2 ; imprint repeated Ijetween rules, p. 16.

J

1877] OF Printed Maori. 107

523. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Waipiro,

Nowema 28, 29, 1876. | | Gisborne : | Poverty Bay Printing and Pub-
lishing Company. | | 1877.

211 X 138. Pp. 5. Imprint at end, " Herald Typ., Gisborne."
Report of Native Church Board meeting. Diocese of Waiapu. Minutes
only. For other meetings see Index.

524. Nga Mahi | a te | Hui [«fec., as No. 518, except line 8] | I noho ki Kaitaia i a

Hanuere 12, 13, 1877.

207 X 139. Pp. 20. Title in rules.

Report of Native Church Board in the Diocese of Auckland, as No. 493.

525. Te Pukapuka | o nga Inoi, | me era atu Tikanga | a te Hahi o Ingarani | mo te

Minitatanga | o nga Hakarameta, | me era atu Ritenga hoki a te Hahi ; |
me te Tikanga | mo te Motuhanga | i te Pihopa, i te Piriti, i te Rikona.
I Ranana : | i kiia tenei kia taia e te Komiti mo te whakapuaki | i te
mohiotanga ki a Te Karaiti. | | 1877.

140 X 83. Pp. xxviii, 474. Brevier. Imprint on verso of title-page,
" London : | Gilbert and Rivington, Printers, | St. John's Square."

A new edition after a thorough revision, which was begun in 1868. It
contains the full Ordinal, but not the Thirty-nine Articles or the Table of
Prohibited Degrees. Stereotyped, and 1,000 copies printed. In 1882 a
number of misprints were corrected in the plates. The Articles and Table
of Prohibited Degrees were added in 1890 (No 619). Further corrections and
some slight amendments by Bishop W. L. Wilhams were introduced into the
plates in 1909 by Clowes and Sons, who took over, the printing at that date.
This was the second brevier edition. See No. 302. For other issues see Index.

526. Ko nga Katikihama ewha | na nga Mihanere o te Hahi | o Ingarani. | |

Werengitana :* | James Hughes, Printer, Engraver, &c., Lambton Quay.

I I 1877.

178 X 124. Pp. 23. * Gothic.

A reprint of the 1842 edition (No. 76), with the " wh " inserted where

necessary.

H 513.

527. Ko nga Rongo Pai ewha. | He mea whakamaori mai no te | reo Ingarihi. |

Na Rev. G. Maunsell | i whakamaori. | London : | Society for Promoting
Christian Knowledge ; | Sold at the Depositories : | 77, Great Queen Street,
Lincoln's Inn Fields; 4, Royal Exchange; 48, Piccadilly; and by all
Booksellers. ] 1877.

181 X 109. Pp. (4), 70. Imprint on verso of title-page, " London : |
Gilbert and Rivington, Printers, St. John's Square."

A translation of Archdeacon Norris's Key to the Gospels. See also
No. 546.

527a. Te Rev. Matiu Taupaki. | (He mea kapi mai no roto i te Kahiti o te Hahi.)
The Rev. Matthew Taupaki. | (From the Church Gazette.)

340 X 217. 4 pp. No title-page, date, or imprint. Two columns —
Maori on the left, English on the right.

An obituary notice of the Rev. M. Taupaki, who died at Paihia on
July 10, 1877. Evidently translated from the article in the Church Gazette,
for the benefit of his Maori friends.

108 A Bibliography [1877

528. Maori Deeds | of | I^nd Purchases | in the | North Island of New Zealand. |

(Copied from the originals.) | | Vol. I. | Province of Auckland. |

[Royal Arms] | Wellington : | By Authority : | George Didsbury, Govern-
ment Printer. [ | 1877.

325 X 220. Pp. (vol. 1) XXV, 799, (vol. ii) xx, 600, 2.

Vol. i contains Preface, dated " Wellington, May 8, 1877," and signed
" H. Hanson Turton," p. iii ; Part I, Index to Maori Deeds (499 items),
pp. v-xi ; Part II, Index to Deed Receipts (141 items), pp. xi-xiii ; Part III,
Deeds of Gift (14 items), p. xiii ; Alphabetical Index to Parts I and II,
pp. xv-xxiv ; Note and Erratum, p. xxv ; the documents, the majority in
Maori, with English translations, pp. 1-799. The Index was also issued
separately, and there is an accompanying volume of plans relating to the
deeds.

Vol. ii deals with the Provinces of Taranaki, Wellington, and Hawke'a
Bay, the names of which appear on the title-page. It contains : I, Province
of Taranaki, index to 63 deeds and 13 receipts, pp. v-vi ; I [sic]. Province
of Wellington, ditto, 210 deeds and 84 receipts, pp. vi-x ; III, Province of
Hawke's Bay, ditto, 50 deeds and 43 receipts, pp. x-xi. Alphabetical index :
I, Province of Taranaki, pp. xii-xiii ; II, Province of Wellington, pp. xiii-
xviii ; III, Province of Hawke's Bay, pp. xix-xx. The deeds, mostly in
Maori, with translations, are arranged chronologically in three sections a*
follows : Province of Taranaki, pp. 1-91 ; Province of Wellington, with
sub-title (p. 93), pp. 95-479 ; Province of Hawke's Bay, with sub-title
(p. 481), pp. 483-600. There is an appendix, headed, " List | of | the chief
material errors | as they occur in this issue of Maori Deeds," 2 pp., dealing
with both volumes. There is also a volume of plans referring to the deeds
contained in this volume.

These volumes were very soon suppressed by the Government owing
to serious omissions and inaccuracies. The editor was formerly a Wesleyan
missionary, and had in 1844 attacked Bishop Selwyn, through the Press, in
relation to the Maori war. (See New Zealand and its Aborigines, W. Brown,
pp. 178 and 253-274.)

629. Act : I Te Ture Whakahaere i nga Whenua Tuturu o nga Maori, 1867. | Tihema 10,.
1877. 40 Victoria No. 43.

. 320 X 205. Pp. 2.

Translation of the Maori Real Estate Management Act Amendment
Act, 1877.

530. Te Ture Hoko a te Kawanatanga i nga Whenua Maori, 1877.

Translation of the Native Land Purchases for the Crown Act, 1877.
No copy seen. See No. 536.

531. Te Ture Karauna Karaati mo nga Hawhe Kaihe o te Waipounamu, 1877.

Translation of the Crown Grants for Half-castes of the South Island
Act, 1877. No copy seen.

532. Te Ture Whakahaere Taonga Maori Whakatikatika, 1877.

Translation of the Native Property Management Act Amendment Act^
1877. No copy seen.

533. Te Ture Rahui Maori o Kaiapoi, 1877.

Translation of the Kaiapoi Native Reserves Act, 1877. No copy .seen.

1877] OF Printed Maori. 109

534. Te Ture Whenua Maori Whakatikatika, 1877.

Translation of the Native Land Act Amendment Act, 1877. No copy
seen.

535. Te Ture Takiwa Keri Koura, 1877.

Translation of the Gold Mining Districts Act 187.3 Amendment Act,
1877. No copy seen.

536. Te Ture Whakatikatika i te Ture Hoko a te Kawanatanga i nga Whenua Maori,

1877.

Probably a more correct Maori rendering of the title of the Act under
No. 530.

537. [Petitions of Natives.]

345 X 215. Appendix to the Journal of the House of Representatives,
1877.

i, J.-l. Petitions of Renata Kawepo and 790 others, and Piripi
Ropata and 200 others. Petitions and translations, 4 pp.
ii. J.-3. Petition of Reha Aperahama and 47 others. Petition and
translation, 4 pp.

538. Native Affairs Committee | (Report of).

345 X 215. Pp. iii, 52.

Appendix to the Journal of the House of Representatives. I.-3, 1877.
Contains the Report and Maori translation.

539. Fac-similes | of the | Declaration of Independence | and the | Treaty of Waitangi.

I Wellington. | By Authority : George Didsbury, Government Printer.
I I 1877.

343 X 216. Pp. 14, and twenty-four lithographed sheets.

The introduction prints the English and Maori versions of the Treaty
in parallel columns on pp. 6, 7. The fac-simile of the Declaration (432 X
343 mm.) shows that Colenso in his print (No. 52) varied from his copy,
putting ■' Tirene " for " Tireni," " Haurake " for " Hauraki," and omitting
the names of three of the chiefs. The postscript, which is on a separate sheet,
was signed by ten chiefs a year before it was printed, and by eight others
subsequently ; Colenso gives the names of only six of the former. The
fac-simile of the Treaty shows an original sheet, in Maori only (787 X 572 mm.),
to which another sheet of additional signatures was subsequently attached.
Two other copies bearing further signatures are included. This volume
was reprinted in 1892 (No. 818).

H 304.

540. [Primer.]

204 X 134. Pp. 39. Title-page possibly lost.

Contains a collection of words and syllables in Maori and (?) Scandi-
navian, followed by a number of verses of Scripture and reflections in Maori
(pp. 1-14) ; on p. 15 a title-page, " Ko te Katekismus poto, | Me tona whaka-

maramatanga. | na | Doktor Martin Luther. ] | Ko te tau o to tatou

Ariki, 1877. | | | Printed by A. D. Wilhs, Caxton Buildings,

.Wanganui"; seventeen hymns (pp. 33-38); multiplication table, &c.
(p. 39).

110 A Bibliography [1877

540 a. Ko Muuri raua ko Hangaki.

205 X 130. 1 p. No imprint. Dated " Akarana, Hanuera, 1877."
A circular by Mr. C. 0. Davis in reference to the evangelists Moody and
Sankey.

541. Maramataka | mo | te tau | 1878. | | Napier : ] Piinted by Dinwiddie,

Morrison & Co., " Herald " Office j Tennyson Street, Napier.

205 X 135. Pp. 16. All pages in rules.

Almanac as No. 522, pp. 3-14 ; lunar eclipse, p. 2 ; Easter hymn,
"Rangi tapu, rangi koa," p. 15 ; hymn, " He ahuareka pu ki a au," p. 16.

542. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1878.

An issue of 1,000 from the plates of the 1877 edition (No. 525).

543. Nga Mahi | a te | Hui [&c., as No. 518, except line 8] | I noho ki Kaikohe i a
Hanuere 16, 17, 1878.

212 X 139. Pp. 20. Title in rules.

Report of Native Church Board in the Diocese of Auckland, as No. 493.

544. Nga Korero | a te | Hui o te Hahi Maori | o nga Takiwa | o Hauraki, o Kaipara,
I o Waikato. | I te Pihopatanga o Akarana, | I Huihui Ki Hauraki.* | I a

Mei 20, 1878. | | Akarana :* | WilHam Atkin, Church and General

Printer, High Street. | | 1878.

207 X 138. Pp. 8. * Gothic.

Report of Native Church Board in the Diocese of Auckland, as No. 480.

545. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Te Horo, |

Maehe 19, 20, 1878. | | Turanga : | I taia i te Tari o te " ^^'aka

Maori." 1 1878.

213 X 134. Pp. 8,

Report of meeting of Native Church Board, Diocese of Waiapu, con-
taining Ust of members, and minutes, including address of President, the
minutes signed " W. L. Williams, Upoko." For other meetings see Index.

646. Nga Mahi a nga Apotoro. | [Emblem] | London : | Society for Promoting Christian
Knowledge, ( Northumberland Avenue Charing Cross, W.C.

226 X 105. Pp. (xii), 78. Short title, "Nga Mahi a nga Apotoro"
(p. i) On verso of short title, " Maori version | of | A Key to the Narra-
tive I of the I Acts of the Apostles, | by th.2 \ Venerable Archdeacon Norri.s."
Imprint at end, *' Printed by William Clowes and Sons, Limited, London and
Beccbs."

A companion book to No. 527, translated by the Rev. G. Maunsell about
1878.

H 5.'3.

1878] OF Pkinted Maoki. Ill

547. Ryotwarry : | He Kimihanga tikanga | mo nge. | Whenua Maori. | Na | E. C. G.

Thomas, A.S., R.A.S., | H.M. Inia. | | Te utu kotahi hikipene. | |

Akarana : | He mea ta ki te \\ hare perehi pukapuka a Wiremu | Akene,
Hai Tiriti. | ] 1878.

216 X 140. Pp. 12. Title-page repeated in floral border identical
with that of the Enghsh original.

A translation, presumably authorized, of Ryotwarry. See Hocken, p. 314,
and following entry.

548. Riotewari : | He Kupu Whakamarama | mo nga | raruraru | o nga | Whenua
Maori | na | E. G. S. Tamati, A.S., R.A.S., 1 H.M. Inia C.S. | Na T. S. Kerehi

tamaiti i whakamaori. | | Hikipene te utu. | j Nelson ; | R. Lucas

and Son, Book and General Printers, Bridge-St. | | 1878.

216 X 140. Pp. 11. Title-page repeated in floral border on coloured
wrapper.

A translation, by the Rev. T. S. Grace, of Ryotwarry : a Solution of the
Maori Land Question, by E. C. G. Thomas. See preceding entry.

549. Ture mo nga Mahi Hipi.

" The Sheep Act, 1878." | So far as the same applies to the Maori Race. |
Nga Tikanga o " Te Ture mo nga Hipi, 1878," e paa | ana ki nga Iwi
Maori.

340 X 218. Pp. 16. Government publication, 1878.
Maori translation of the Act, omitting twenty-five of the sixty-nine
sections.

550. Te Ture Whenua Maori 1873 Whakatikatika, 1878.

Translation of the Native Land Act 1873 Amendment Act, 1878. No
copy seen.

551. Te Ture Whenua Maori Whakatikatika, 1878 (No. 2).

Translation of the Native Land Act Amendment Act, 1878 (No. 2).
No copy seen.

552. Native Affairs Committee | (Report of).

345 X 215. Pp. ii, 27.

Appendix to the Journal of the House of Representatives. I.-3, 1878.
Contains the Report and Maori translation.

553. Petition of John Topi Patuki.

3+5 X 215. Pp. 3.

Appendix to the Journal of the House of Representatives. J.-3, 1878.
Contains the petition and translation ; the petition is on behalf of Ngaitahu
Natives.

112 A Bibliography [1878

554. Te Waka Maori ! o Niu Tirani.

345 X 215. Double columns. Printed for the " Gisborne Maori News-
paper Compau}-, Limited."

An attempt to revive the old Waka Maori (No. 463), which had ceased
pubHcation on July 17, 1877. The first number was issued on August 21,
1878. With the fifth number the words " o Niu Tirani " were omitted from
the title, and a rough cut of a Maori war-canoe introduced, having under
it the words, " Hoea te waka, ha !" After No. 31, May 24, 1879, the paper
was removed to Napier, where publication was continued till October 25,
when No. 42 was issued. A further attempt to revive the paper was made
in 1884 (No. 687).

H 544.

554 a. Aotearoa.

270 X 160. Leaflet without date or imprint. Heading as above.
Contains a hymn of five verses of eight lines each, the last line of each
verse being " Aotearoa." A national hymn for New Zealand, composed by
Mr. T. H. Smith, about 1878.

555. Maramataka | mo te tau | 1879. | | Napier : | Printed by Dinwiddie, Morri

son, & Co., Tennyson Street.

175 X 123. Pp. 16.

Almanac as No. 522, pp. 3-14 ; lunar eclipse, p. 2 ; hymn, " Mate koe
i te mauiui," p. 15.

556. Te Fukapuka | o nga Inoi. | [&c., as No. 525] | 1879.

An issue of 1,000 from the plates of the 1877 edition (No. 525).

557. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I whakaminea ki Uawa,

Now. 8, 9, 1879. I I Napier :* | Printed by Dinwiddie, Walker & Co., ]

" Herald Office." | | 1879.

208 X 133. Pp. 8. * Gothic. The date of meeting on title-page is
a misprint for 1878.

Report of meeting of Native Church Board, Diocese of W'aiapu. Con-
tents as in No. 545. Minutes signed " Edward C. W'aiapu, Upoko." For
other meetings see Index.

558. Nga Mahi | a te | Hui [&c., as No. 518, except line 8] | I noho ki Peria i a

Hanuere 23, 1879. [And omitting " and General " in imprint.]

211 X 138. Pp.22. Title in rules.

Report of Native Church Board in the Diocese of Auckland, as No. 493.

559. Ko I te Pukapuka | o nga Inoinga, | [&c., as No. 173] | I taia tenei e Wilsons

and Horton, " Herara " Tari. | | 1879.

178 X 109. Pp 267.

Wesleyan Prayer Book. Follows the general arrangement of the 1861
e<Ution (No. 327). The hymns, printed mainly in double columns, number 119,
and are followed by an index, two pages. The last twelve pages contain
the calendar of lessons.

Bound up with this efUtion is the Psalter (pp. 166, without pagination),
printed by the Society for Promoting Christian Knowledge from the plates
of their 1848 edition of the Prayer Book (No. 169), with a title-page, " Ko
nga Waiata \ a Rawiri. | [Emblem] | London : | Society for Promoting
Christian Knowledge ; | Sold at the Depositories," &c.

// 515.

1879] OF Printed Maori. 113

560. Ko te Ako | me te* | Karakia* | o te Hahi Katorika Romana | | f | |

Napier— 1879.

175 X 121. Pp. 472, iv. * Gothic.

The first 338 pages contain the substance of the 1847 book (No. 160,
pp. i-xlvi and 173-570), omitting St. Matthew's Gospel, inserting Epistles
and Gospels for Sundays (pp. 124-256), transposing the Catechisms to the
end and omitting the fourth division of the longer one. Then follows
an epitome of parts of various books of the Old Testament (pp. 339-433) ;
the list of Popes, with a column of important events in Church historj-^
(pp. 434-466) ; a form of service for holy days (pp. 467-472) ; table of
contents (iv pp.).

H 517.

560 a. Parikarangaranga o te Aroha noa.

188 X 127. 1 p. No date or imprint.

A tract issued by Mr. J. G. Deck, of Nelson. It was subsequently
reset and printed as No. 1 of the following series, No. 561.

561. [Tracts.]

188 X 127. A series of ten tracts, with imprint, " R. Lucas & Son,
Printers, ' Evening Mail ' Office, Nelson." From No. 3 onwards a P.S. is
printed assuming responsibility for publication, dated " Motueka, 5th May,
1879," and signed " James G. Deck." The translations were by Mr. J. G.
Baker, of Gisborne, whose initials are generally affixed. The titles are as
follows : —

i. No. 1. Parikarangaranga o te Arohanoa. Kua hou rawa ki toku

ngakau. (Echo of Grace. You have cut me to the heart.) 1 p.

ii. No. 2. Parikarangaranga o te Arohanoa. Nga Kara e torn. (The

Three Flags. ) The title of the original is " The Two Flags." 2 pp.

iii. No. 3. Etahi Kupu marama. Ka rite hoki ki nga ra i a Noa.

(Some Plain Words. As it was in the days of Noah.) 3 pp.
iv. No. 4. He taro maka ki te mata o te wai. Na wai te he ?

(Bread cast upon the water. Who is to blame ?) 2 pp.
V. No. 5. Etahi Kupu marama. Naamana, te repara, me ona Rukunga
i te awa o Horano. (Some Plain Words. Naaman the Leper
and his dipping in the River Jordan. 4 pp.
Vi. No. 6. Etahi Kupu marama. Ka rite ki nga ra i a Rota. (As it

was in the days of Lot. ) 4 pp.
vii. No. 7. Na te Atua ake tona whakaaro Id te tono mai i a Ihu. (God

chose to send Jesus.) 3 pp.
Vili. No. 8. I ruia ki roto ki nga tataramoa. (Sown among Thorns.)
3 pp.
ix. No. 9. He taro maka ki te mata o te \^ai. Me i matau koe ki ta
te Atua e homai ai. (Bread cast upon the water. If thou
knewest the Gift of God.) 2 pp.
X. No. 10. Te Nakahi Parahi. (The Brazen Serpent.) 4 pp.

562. [Tracts.]

188 X 127. Reprints of Nos. 1-3, 6-8, and 10 of the items of the
preceding entry, similar in form, but without the P.S., and having the
imprint, " Printed by S. Clapham, Willis St., Wellington." The other
numbers may have been reprinted, but have not been seen.

562 a. Parikarangaranga o te Arohanoa.

187 X 129. 1 p. No date. Imprint, "J. H. Field, Printer, Albert
Street, Auckland." Headed " No. 1."

A tract ; another edition of No. 560a and 561, i.

114

A Bibliography

[1879

563. Te Ture Whenua Raupatu Uiui me te Whakawa i nga Herehere Maori, 1879.

Translation of the Confiscated Lands Inquiry and Maori Prisoners*
Trials Act, 1879. No copy seen.

563 a. Nga Tikanga tuku e riro ke ai nga Whenua | Maori.

340 X 218. 9 pp. Government publication.

Maori version of a Bill as presented to the House by Sir G. Grey, dealing
with Maori -land transfer. It has heading, " Ta H. Kerei," and the Short
Title is given as " Ko te Ture tuku mo nga Whenua Maori, 1879."

564. Native difficulties at Taranaki.

345 X 215. 1 p.

Appendix to the Journal of the House of Representatives. G.-6, 1879,
first session. Contains an address to His Excellency the Governor and the
Honourable the Premier from the Ngapuhi and Te Rarawa, with a trans-
lation.

565. Native Affairs Committee | (Report of).

345 X 215. Pp. 2.

Appendix to the Journal of the House of Representatives,
first session. Contains Report and translation.

I.-5, 1879,

566. Native Affairs Committee | (Report of).

345 X 215. Pp. ii, 31.

Appendix to the Journal of the House of Representatives. I. -5, 1879,
second session. Contains Report and Maori translation.

566 a. [Circular.]

205 X 130. 1 p. Dated " Turanga , Nowema 1, 1879."
A circular, signed " Na Te Wiremu," giving dates and places in the
itinerary of Archdeacon W. L. AVilliams.

567. Te Hapi. | Te Whakatupuranga me te Mahinga. | He korero i panuitia i roto i te

Waka Maori.

370 X 255. 1 p. Two columns. Imprint at end, " He mea ta e
Whereriki Tuwha, he mea panui nana i te whare ra o te Papata Pei Herara,
Karahitana Rori, Kihipana."

A paper on the raising and use of herbs, reprinted from the Waka Maori.
The Waka Maori was removed to Napier in May, 1879.

568. Ko nga Tikanga o nga Upoko o te Paipera.

212x140. Pp.49. Double columns. No title-page or date. Imprint
at end, " Wiremu Ekeni, Perehi, Hai Tereti, Akarana."

An analysis of the books of the Bible, chapter by chapter.

569. Te Utu mo te Paipera Maori.

225 X 145. 1 p.

A notice giving the prices of Maori Bibles, dated " Akarana, 29 o nga
ra o Aperira, 1879," and signed by Te Manihera and To Rore (IVlaunsell
and Ijawry).

1880] OF Printed Maori. 115

570. He Panui Tenei.

335 X 220. Pp. 3. No title-page or imprint.

A notice signed by Taiaroa and others, wdth an English ^translation,
dealing with steps to be taken to test the legahty of the confiscation of Native
lands. Dated " Poneke, Akuhata 26, 1879."

571. Maori Proverbs. By W. Colenso.

Trans. N.Z. Inst., 1879, vol. xii, pp. 115-147.

572. Te I Whakaminenga | ki te Whare Karakia. | He kupu ki nga tangata Maori.

178 X 115. Pp. 4. Imprint at end, " I taia tenei ki te Perehi o
R. Lucas, Whakatu, Nui Tirene."

" The Congregation in the Church." After the imprint is, " He mea
whakamaori i te tuhituhinga o Pihopa Pewhariha " (Translated from the
writing of Bishop Beveridge).

573. He I Maramataka : | ara | He Pukapuka | hei whakakite i nga Ra Tapu, i nga
Ra I Hakari, i nga ra e kowhiti, ai, e hua | ai te marama, i nga aha noa atu,
I o nga ra katoa o te tau | 1880. | [Emblem] | No Nepia : | He mea Ta e
R. C. Haaringi ki tana Perehi kei Hehitingi Tiriti. | 1879.

218 X 135. Pp. 10. Title in rules, and repeated in ornamental border
on coloured wrapper.

An almanac issued by R. C. Harding, of Napier. One page to a month,
giving memorials of past events on certain days. P. 15 has tables of time,
measure, &c.

574. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Turanganui, |

Nowema, 3, 4, 1879. | | Turanga : | Printed at the " Evening Herald "

Office, Gisborne | 1880.

225 X 145. Pp. 7. Imprint on verso of p. 7, " Gisborne : | Printed
at the ' Evening Herald ' Office, Gladstone Road. | 1880."

Report of Native Church Board meeting, Diocese of Waiapu. Con-
tents as No. 545. For other meetings see Index.

i75. Maramataka | mo te tau | 1880. | | Printed by H. E. Webb, Gladstone Road,

Gisborne.

185 X 128. Pp. 16. Title in rules.

Church almanac as No. 522, pp. .3-14 ; two lunar eclipses, p. 2 ; hymn,
" Au, e Ihu, tirohia," p. 15.

576. Maramataka | mo te tau | 1880. ] He mea ta mo nga Minita Maori | mo nga

Kai-Karakia | o te Hahi o Ingarani | i Niu Tireni. | | Akarana : |

Wiremu Akene, mo perehi o te pukapuka, Hai Tiriti. | | 1880.

212 X 137. Pp. 14.

A Church almanac containing in two columns the lessons for the
mornings and evenings of Sundays and holy days, Avith an explanatory
note on verso of the title-page,

From this date the Church Maramataka was printed only at Napier
or Gisborne.

116 A Bibliography [1880

677. Nga Mahi ( a te | Hui [&c., as No. 518, except line 8] | I noho ki Ohaeawai i a
Hanuere 14, 15, 1880. [And omitting " and General " in imprint.]

« 213 X 139. Pp. 22. Title in rules.

Report of Native Churcli Board in the Diocese of Auckland, as No. 493.

678. Nga Korero | a te | Hui o te Hahi Maori | o nga Takiwa | o Hauraki, me Waikato.
I i te Pihopatanga o Akarana, | I Huihui Ki Hauraki.* | i a Maehe 8, 1880.

I I Auckland :* | William Atkin, Church Printer, High Street. | |

1880.

215 X 139. Pp. 7. * Gothic. Title in rules.

Report of Native Church Board in the Diocese of Auckland, as No. 480.

679. Te pukapuka | o nga Inoi, | [&c., as No. 525] | 1880.

An issue of 1,000 from the plates of the 1877 edition (No. 525).

580. [He Inoi.]

181 X 127. ] p.

A leaflet headed with a text, Ruka xi, ], and containing five prayers
for children.

581. Ko etahi Ako | me etahi | Karakia | o te | Hahi Katorika Romana. | |

Imprimatur | f Franciscus. | Episcopus Wellingtoniensis. | | Napier : |

Printed by Dinwiddle, Walker, & Co., | 1880.

162 X 103. Pp. 45. Title and matter in rules. Imprint at end,
" Printed at the ' Herald ' Office, Tennyson -street, Napier."

Contains prayers, " Ko nga Inoinga " (pp. 2-19) ; Vespers, " Ko nga
Weperi " (pp. 19-31); short Catechism, in eleven chapters, " Katikihama
poto " (pp. 32-44) ; hymn (p. 45).

" Waiata " is used for Psalm in place of the " Ham! " of other
Roman devotional works.

582. Ture Whakarite Wahi Tuunga Kura Maori.

340 X 218. P. 1. Government publication, 1880.
Maori translation of the Native Schools Sites Act, 1880.

683. Te Ture Rehita Kuri.

340 X 218. Pp 4. Government publication, 1880.
Maori translation of the Dog Registration Act, 1880.

684. Ture Parani me te Paraoitanga.

340 X 218. Pp. 4. Government publication, 1880.
Maori tranalation of the Brands and Branding Act, 1880.

686. Te Ture Rapeti, 1880.

Translation of the Rabbit Nuisance Act, 1880. No copy seen.

i

1880] OF Printed Maori. 117

586. Te Ture Kooti VVhenua Maori, 1880.

Translation of the Native Land Court Act, 1880. No copy seen.

587. Te Ture Whenua Raupatu o Waikato, 1880.

Translation of the Waikato Confiscated Lands Act, 1880. No copy seen.

588. Te Ture Whakatau mo te Tai Hauauru (Aotearoa), 1880.

Translation of the West Coast Settlement (North Island) Act, 1880.
No copy seen.

590. Te Ture mo Toanui-Ahu-o-Turanga, 1880.

Translation of the Taonui-Ahuaturanga Land Act, 1880. No copy seen.

591. Legendary History of the Maoris.

345 X 215. Appendix to the Journal of the House of Representatives,
1880. G.-8. Pp. 31.

Contains Memorandum on Maori History, by John White, with trans-
lations of fifteen legends from various sources, pp. 1-17; Maori version
of the memorandum and the original Maori of the legends, pp. 17-30 ; a
genealogical table, p. 31.

592. Specimen of Mr. Colenso's English-Maori Lexicon.

345 X 215. Appendix to the Journal of the House of Representatives,
1880. G.-6. Pp. 4. Compare No. 642.

593. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1880. I.-2. Pp. ii, 38.

Contains the Report and Maori translation.

594. Ture Whakahaere Korero | me nga tikanga mahi | a te | Whare i Pootitia* | mo
nga I mahi katoa. | | Niu Tireni | By Authority : G. Didsbury, Govern-
ment Printer. | | 1880.

170 X 102. Pp. 86. * Gothic. Marginal epitome of paragraphs.

The Standing Orders of the House of Representatives, in 391 paragraphs
arranged in twenty-two sections (pp. 3-84) ; table of contents, headed
" Apiti " (pp. 85, 86).

595. [Letter.]

325 X 210. 1 p. No imprint.

A letter from the Governor to Te Whiti, dated from Whare o te Kawant,
Poneke, Tihema 22, 1880 ; signed " Arthur Gordon, Kawana."

118

A Bibliography

[1881

596. Ahua C. | Panui whakaatu ka whakaaria te pukapuka rarangi ingoa o nga tangata

I Maori e mana ana, e tika ana hoki kia tu hei tangata mo nga Huuri.

168 X 214. 1 p. Blank date, 188—.

Maori version of Form C, notifying the compilation of list of persons
to serve on juries.

597. Maramataka | mo te tau | 1881. | | Gisborne : | Printed at the " Poverty

Bay Herald " Office, Gladstone Road.

207 X 135. Pp. 16.

Almanac as No. 522, pp. 3-14 ; two lunar eclipses, p. 2 ; hymn,
" Pahure marie ana ra," p. 15.

597 a. Te Pukapuka | o nga Inoi, | [&c., as No. 625] | 1881.

An issue of 1,000 from the plates of the 1877 edition (No. 526).

598. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Te Kawakawa, |

Tihema 13, 14, 1880. | &c., &c. | 1881.

213 X 137. Pp. 8. Imprint at end, " S. P. Craig, Printer, ' Evening
Herald ' Office, Gisborne."

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 545. Minutes signed " W. L. Wilhams." For other meetings
see Index.

599. Nga Mahi | a te | Hui o te Hahi Maori | o nga Atirikonatanga o | Te Waimate,

o Waitemata, | o Waikato, | i te Pihopatanga o Akarana. | | I noho

ki Maramatawhana (Kaipara) | ia Maehe 7, 8, 1881. | | Auckland : |

William Atkin, Church Printer, High Street. | | 1881.

213 X 136. Pp. 30. Title in rules.

Report of combined Native Church Boards in the Diocese of Auckland.
Contents similar to No. 493.

800. He Kohikohinga | no roto i | nga Karaipiture Tapu | no te hangahanga | o te
ao tae noa ki | te whanautanga o to tatou Ariki. | Na te Matenga. | I whaka-
maoritia e te Ahirikona Wirimu. | London : | Society for Promoting Christian
Knowledge.* | Northumberland Avenue, Charing Cross, S.W. ; | 43, Queen
Victoria Street, B.C. ; 48, Piccadilly, W. ; and 136, North Street, Brighton.

210 X 102. Pp. iv, 118. Imprint at end, " Wyman and Sons, Printers,
Great Queen Street, London." * Gothic. In the earher copies the pub-
lisher's imprint was slightly different, " 20, St. George's Place, Hyde Park
Corner, S.W." appearing instead of " 48, Piccadilly, W."

Outline of Scripture History, by Lady Martin, translated by Arch-
deacon W. L. Williams. Published 1881.

H 524.

801. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Te Kawakawa |

Tihema 10, 12, 1881. | | Turanga : | Printed by Webb & Mogridge,

Standard Office, Gisborne. | | 1881.

214 X 136. Pp. (2), 5.

Report of meeting of Native Church Board, Diocese of Waiapu.
Contents as No. 545. Minutes signed by Edward C. Waiapu. For other
meetings see fndex.

1881] OF Printed Maori. 119

602. He I Pukapuka Whakaako | mo nga | tamariki Maori. | | Napier : | Din-

widdie. Walker & Co., Printers, Tennyson Street. | | 1881.

178 X 124. Pp. 22. Title-page repeated in ornamental border on
stiff grey cover.

Graduated reading lessons, beginning with syllables, to accounts
(pp. 14-21) of the Creation, Adam and Eve, Cain and Abel, the Flood,
and the Tower of Babel. On p. 22 is a hymn.

603. He Korero | no te Haere ki Nawhekairangi | (Te kainga tuturu o nga kaikawe i te

Kongo Pai ki | nga motu o waenga-moana, ki Meranihia.) | i te tau 1880, |
i te wa o te whakatapunga o te Whare | Karakia whakamahara mo Pihopa

I Patihana. | | Na Rev. Renata Tangata, | Minita o Peria, Mango-

nui. I I Na te Pihopa o Akarana i mea kia taia ki te perehi. | |

Akarana : | Na Wiremu Atikini i ta. | | 1881.

213 X 137. Pp. 10. Title-page in rules.

An account by the Rev. R. Tangata of his visit to Norfolk Island for
the consecration of St. Barnabas Chapel.

604. Ture Riwhi mo nga Maori e mate oha-aki kore ana.

340 X 218. Pp. 2. Government publication, 1881.
Maori translation of the Native Succession Act, 1881.

605. Te Ture Arai mo te Hoko Tahae i nga Whenua Maori.

340 X 218. Pp. 4. Government pubhcation, 1881.

Maori translation of the Native Lands Frauds Prevention Act, 1881.

606. Ture mo nga Rahui ki te VVhakataunga o te Tai Hauauru.

340 X 218. Pp. 7. Government pubhcation, 1881.

Maori translation of the West Coast Settlement Reserves Act, 1881.

607. Ture Whakatikatika i te Ture Rehita Kuri, 1881.

340 X 218. P. 1. Government publication, 1881.

Maori translation of the Dog Registration Act Amendment Act, 1881.

608. Te Ture Taiepa.

285 X 225. Pp. 11. Government pubhcation, 1881.
Maori translation of the Fencing Act, 1881.

609. Ture Rapeti.

340 X 218. Pp. 7. Government pubhcation, 1881.
Maori translation of the Rabbit Nuisance Act, 1881.

610. Ture Raihana Waipiro.

340 X 218. Pp. 3. Government pubhcation, 1881.

Maori translation of sections 1 and 17-25 of the Licensing Act, 1881.

120 A Bibliography [1881

611. Te Ture Whenua Maori Whakatikatika, 1881.

Translation of the Native Land Acts Amendment Act, 1881. No copy
seen.

€12. Te Ture mo nga Takiwa Ngawha, 1881.

Translation of the Thermal Springs Districts Act, 1881. No copy seen.

613. Niu Tireni. | Nga Korero Paremete | Whare o Runga, Tau 1881. | Nga whai
korero a nga Mema Maori.

242 X 165. Pp. 5. Double columns. No title-page or imprint, but
succeeding yearly issues have imprint of the Government Printer.

Report of speeches of Maori members of the Legislative Council, in form
similar to Hansard, with the heading as above. Issued annually till 1906.

H 535.

614. Niu Tireni. | [&c., as above, except " Whare o Raro," in line 3].

Report of speeches of Maori members of the House of Representatives.
Issued annually till 1906.

H 535.

615. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1881. I.-2. Pp. ii, 29.

Contains Report and Maori translation.

616. Translation of Report of Middle Island Native Land | Purchase Commissioners. |
Nga Hoko Whenua Maori o te Waipounamu | (Te Whakatau a te Komihana).

345 X 215. Appendix to the Journal of the House of Representatives,
1881. G.--6. Pp. 5.

Contains the Maori translation only.

617. Matariki. | " Ko ia he taringa ona hei whakaronga me whakarongo." | No. 1.
Supplement to the " Auckland Free Lance," April 23, 1881.

292 X 229. Pp. 4. Three columns. Last one and a half pages blank.
Wholly Maori.

Most of the matter in this number refers to Povertj' Bay. The date
line of the next number was " No. 2. Turanganui, Mei 14, 1881 " ; the
imprint, " Printed by John Dickson Wickham, of Vulcan Lane, in the City
of Auckland, for the Proprietors and PubHshers, John Dick and Wiremu
Mahuika, of Gisborne, in the Provincial District of Auckland. — Saturdaj,
May 14th, 1881." No other numbers have been traced.

618. Maramataka | mo te tau | 1882. | | Nepia : | R. C. Haaringi, kai-ta puka-

puka, kei Hehitingi Tiriti. 1881.

209 X 137. Pp. 16. Title in rules.

Church almanac as No. 522, pp. 3-16 : lunar eclipse, p. 2 ; hymn,
p. 15,

1882] OP Printed Maori. 121

619. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1882.

An issue of 1,000 from the plates of the 1877 edition (No. 525), in which
a large number of corrections had now been made.

620. Nga Mahi a te Hui o te Hahi Maori.

Native Church Board, Diocese of Auckland : A meeting as No. 49.3 was
arranged for February, 1882. at Ahipara, but no copy of the report has
been procured.

621. Nga Korero a te Hui o te Hahi Maori.

Native Church Board, Diocese of Auckland : A meeting as No. 480 was
arranged for March 20, 1882, at Hauraki, but no copy of the report has
been procured.

622. He Mahi | na | te Hui o te Hahi Maori | o te | Takiwa o Heretaunga |

i whakaminea nei ki | Omaahu | i a Oketopa 8, 9, 1882. | [&c.]

Report of Native Church Board meeting of Hawke's Bay. No copy
of this has been traced.

623. [Ornament] | Katikihama | hei akoranga | ma te tamariki | [Ornament] | No
Nepia :* | Na Te Haringi i ta i tana Whare perehi pukapuka. | 1882.

175 X 112. Pp. 11. Title-page in rules. Imprint at end, "Harding,
Printer, Napier."

Fifty-six questions and answers on simple theology, rather more than
half of them being taken from Katikihama I of the 1840 edition (No. 49).
Another edition (185 X 111, pp. 12), with Scripture references inset, was
printed at Turanga, 1901.

H 513.

624. Grammar | of the | New Zealand Language, | by | R. MaunseU, LL.D. | Arch-
deacon of Auckland | Third edition | George Robertson | Melbourne, Sydney,
and Adelaide | Auckland : N. G. Lennox (late E. Wayte) | MDCCCLXXXII.

165 X 102. Pp. xvi, 162. Title on p. iii ; short title on p. i,
" Grammar [ of the | New Zealand Language."

A reprint of the second edition (No. 350), omitting the preface to that
edition and substituting a short unsigned preface dated May, 1882.

H 104.

625. First Lessons | in the | Maori Language | of New Zealand ; | with a | short

Vocabulary | by | W. L. Williams, B.A. | | Williams and Norgate,

14, Henrietta Street, Covent Garden, London ; | and 20, South Frederick
Street, Edinburgh. | Upton & Co., Auckland, N.Z. | ] 1882.

165 X 102. Pp. (2), 97, xii. Imprint on verso of title, " London : |
G. Norman and Son, Printers, Hart Street, \ Covent Garden." Issued in
cloth, lettered, " Lessons | in | Maori, j WiUiams " ; and also in paper
boards with the title-page repeated on the cover.

Third edition of No. 351. Contains Part I, Grammar, in eleven chapters
with eighty-five sections (pp. 1-69) ; Part II, Vocabulary, 1,000 words
(pp. 70-97, double columns) ; Appendix, eight Conversations (pp. i-xii).

123

A Bibliography

[1882

626. Agathos* | | Ko te ritenga o te ingoa nei, | Ko | te Tangata Pai. | |

Na I Samuel Wilberforce, M.A., i tuhi ki te reo pakeha. | a | ko te wbaka-
maoritanga tenei o aua korero. | Poneke, Noema, | 1882.

169 X 109. Pp. 2. * Greek type.

A third edition of the booklet issued from Waimate in 1843 (No. 91).

H 518.

627. He Ara Taki | ki te | Kawenata Tawhito | e marama ai | etahi o nga tino

kupu I o te Karaipiture. | Na | Rev. T. S. Grace, | Putiki, Whanganui.
I [Emblem] | London : | Society for Promoting Christian Knowledge ; |
Northumberland Avenue, Charing Cross.

159 X 102. Pp. (4), 74. On verso of title-page, " [Guide to the Old
Testament and explanation of its difficulties | in Maori. For use in the
various dioceses of New Zealand.] " Imprint at end, " Printed by William
Clowes and Sons, Limited, | London and Beccles."

Translation made about 1882.

628. Te Korero Whakatepe | o te | Hahi Karaitiana | o te timatanga mai | tae noa

ki te tau 1517. | E Rev. T. S. Grace, | Putiki, Whanganui | [Emblem]
I London : | Society for Promoting Christian Knowledge, | Northumberland
Avenue, Charing Cross.

159 X 102. Pp. vi, map, (2), 99. Imprint at end, " Printed by
William Clowes and Sons, Limited, London and Beccles."

A Church history to the year 1517. Published about 1882.

629. He Whakaaturanga | i nga kupu | korero o te Hui | i tu ki te | Kawakawa,

wahi o Waiapu, | i te Rawhiti, i hui nei i te | 20 o nga ra o Hurae, | 1882.
I — — I Printed by Webb and Mogridge, Peel Street, Gisborne.

220 X 143. Pp. (2), 9. Imprint repeated at end.

Contains two addresses by Major Ropata on the revival of Church
Ufe, delivered, one at Waiomatatini, on March 31, 1881, and the other at
Te Kawakawa, at the reopening of St. Stephen's Church, on July 20,
1882 ; followed by a hst, on p. 9, of the contributions received at the
latter meeting.

630. Te Korimako. | He Nupepa whakaatu i nga rongo o te ao katoa, nga tikanga
o Te I Whakapono me era atu mea. | Nama 1. Akarana, Maehe, 1882.
Te Utu, 3d.

280 X 215. Pp. 4 to 12, each number paged independently ; with
occasional illustrations. Three columns. English translations provided for
a few of the articles. Imprint, " Ho mea ta e Henare Peret« mo te Ranga-
tira o tend nupepa i VV'inamutirete, Akarana. i te 2') o n','a ra o Maehe,
1882." The heading was at first in roman type, but in No. 23 «as changed
to gothic ; at the same time the descriptive title was reset in one hue,
slightly altered, and the price raised to sixpence. From an early issue
Mr. Snow's name was ipserted in the imprint after the word "nupepa" in
the form " Te No."

A monthly periodical of an improving character, founded by Mr. W. P.
Snow, an .-\merican gentleman, and edited by Mr. C. 0. Davisr No. 75,
May It), 1888, was probably the last number. In the following year an
attempt to revive it was made by the Rev. G. Maunsell (No. 777). During
1883 a supplement, printed by Wilsons and Horton, was issued with several
numbers.

H 040.

1882] OF Printed Maori. 12S

632. Ture Whakatikatika 1882 i nga Ture Whenua Maori.

340 X 218. Pp. 3. Government publication, 1882.

Maori translation of the Native Land Acts Amendment Act, 1882.

633. Ture Whenua Rahui Maori, 1882.

340 X 218. Pp. 8. Government publication, 1882.
Maori translation of the Native Reserves Act, 1882.

^634. Ture Whakapumau i te Rangimarie o te Tai Hauauru, 1882.

340 X 218. Pp. 3. Government pubUcation, 1882.

Maori translation of the West Coast Peace Preservation Act, 1882.

635. Ture Reiti i nga Whenua o te Karauna me nga Whenua Maori, 1882.

340 X 218. Pp. 4. Government publication, 1882.

Maori translation of the Crown and Native Lands Rating Act, 1882.

636. Ture Whakatika i te Ture Rehita Kuri, 1882.

340 X 218. Pp. 2. Government publication, 1882.

Maori translation of the Dog Registration Act Amendment Act, 1882.

637. Ture Wehewehe Whenua Maori, 1882.

340 X 218. Pp. 4. Government publication, 1882.
Translation of the Native Land Division Act, 1882.

638. Akoranga : | Nga Kura Maori.

345 X 215. Appendix to the Journal of the House of Representatives,.
1882. E.-2. Pp. 14.

Contains a translation of the report of the Inspector of Native Schools.
Apparently this is the only occasion on which that report was so translated.

639. Letter from Major Te Wheoro, M.H.R., to the Speaker, forwarding proposals
from Tawhiao.

345 X 215. Appendix to the Journal of the House of Representatives,
1882. G.-4. Pp. 2.

Contains letter and translation.

640. Letter from Rewi Maniapoto to Sir G. Grey.

345 X 215. Appendix to the Journal of the House of Representatives,
1882. G.-4B. 1 p.

Contains the letter in EngUsh and Maori, the latter marked " Trans-
lation."

124 A Bibliography [1882

€41. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1882, I.-2. Pp. ii, 12.

Contains the Report and Maori translation.

€42. G.-2. I 1882. | New Zealand. | | Mr. Colenso's Maori - English Lexicon |

(Specimen of). | | Presented to both Houses of the General Assembly

by Command of His Excellency. | | A | Comprehensive Dictionary |

of the I New Zealand Tongue, | including | Mythical, Mythological, " Taboo "
or Sacred, Genealogical, Proverbial, Tropological, | Sacerdotal, Incantatory,
Natural-history, Idiomatical, Abbreviated, Tribal, and other Names and
Terms of, and Allusions to. Persons, Things, Acts, and Places in Ancient
Times ; | also, | showing their affinities with cognate Polynesian Dialects

and Foreign Languages ; | with copious pure Maori examples. | |

Part I. — Maori-English. | Part II. — English-Maori. | | " In magnis et

voluisse sat est." | Wellington. | By Authority ; George Didsbury, Govern-
ment Printer. | ] 1882.

340 X 215. Pp. 20.

Parliamentary paper, containing specimen words chosen more or less at
random. Part I, pp. 2-18 ; Part II, pp. 18, 19. Compare Nos. 692, 965.

€43. Maramataka | mo te tau | 1883. | | Nepia : | Na te Haaringi i ta i tana

Whare perehi pukapuka. | 1882.

180 X 124. Title in rules.

Almanac as No. 522, pp. 3-14 ; two lunar eclipses, p. 2 ; hymn, p. 15.

From this year to 1890, inclusive, and 1892, the almanacs were printed
by Harding with no alteration in form, except that in 1885 there were
introduced entries of events, chiefly in local history, on certain days. The
back pages were occupied with Table of Kindred and Affinity, 1885 ;
hymn, " Hoia o te Hahi," 1886 ; Easter hymn, " Tenei te Ariki," 1887 ;
Maori names for the nights of the moon, 1888 ; remarks on missionary
work, 1889 ; prayers for children, reprinted from No. 326, 1890 ; table
of Jewish months and feasts, 1892. Extra copies of these items were
sometimes struck off and issued separately.

€44. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Tuparoa, |
Tihema, 6, 7, 1882. | Turanga : | Printed at the " Evening Herald " 'Office,
Gladstone Road. | 1883.

216 X 134. Pp. 7.

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 545. Minutes signed " Edward C. Waiapu." For other
meetings see Index.

€45. Nga Mahi | a te | Hui [&c., as No. 518, except line 8] | I noho ki Waimamaku
ia Maehe 7, 8, 1883. [And omitting " and General " in imprint.]

212 X 139. Pp. 24. Title in rules.

Report of Native Church Board in the Diocese of Auckland, as No. 493.

1883] OF Printed Maori. 125

646. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1883.

181 X 134. Pp. xxiv, 460. Double columns, in rules throughout.
A large-print (pica) edition of the Prayer Book. Imprint on verso of
title-page, " Printed by | S. Straker and Sons, | London and Redhill."
Pp. xxiv and 1 are not numbered, and Morning Prayer opens on the
verso of p. xxiii. The Thirty-nine Articles begin on p. 448, under the
heading, " He Roherohenga." The verso of p. 459 is blank, and facing it
is p. 460, containing the Table of Prohibited Degrees, without rules.

This edition follows the text of the 1877 edition (No. 525), but unfor-
tunately one of the issues previous to the corrected one of 1882 (No. 619)
was used as copy, and an otherwise handsome volume is disfigured by
numerous misprints. This issue numbered 2,000. The plates were corrected
in 1901, when a further 1,000 were issued. In this later issue p. 460 is
backed to 459, and the title of the Articles changed to " He Whakarohe."

647. Te Pukapuka | o nga Inoi, | [&c., as No. 525] ] 1883.

An issue of 2,000 from the corrected plates of the 1882 edition (No. 619).

648. He Roherohenga.

143 X 83. Pp. 16. Brevier. No title-page, date, or imprint.

Contains the Thirty-nine Articles under the heading above, p. 15
having table of contents. This was evidently printed in New Zealand
for insertion into the brevier edition of the Prayer Book (No. 647). The
matter was reset and inserted, with the heading " He Whakarohe," as
pp. 475-490 in the edition of 1890 (No. 780).

649. He I Himene | mo te Karakia | ki te Atua. | f | Nepia : | Na te Harangi i ta

ki tona \A hare | perehi pukapuka. | 1883.

137 X 86. Pp. viii, 136. Title-page in rules. Imprint at end,
" Harding, Printer, Napier, N.Z."

An edition of hymns edited by Archdeacon W. L. Williams, consisting
of 172 hymns arranged in ten sections. A large number of the new hymns
were translated by Mr. E. M. Williams. The production of this edition
put out of use the old inset hymnals (Nos. 211, 321). For other editions
see Index.

649 a. He Hamumu Peketua na " Te Korimako." | Ko te Matenga o Ahapa Te Tirarau
Kukupa. I Maehe, 15, 1883.

280 X 220. Pp. 2. Three columns. Imprint at end, " He mea ta
e Hone Pereme, mo te Rangatira o | tenei nupepa i Hai Tiriti, Akarana,
Nui I Tireni. | Maehe 15, 1883." Maori, with English translation. A sup-
plement to the Korimako, containing an obituary notice of the Ngapuhi
chief Ahapa Te Tirarau Kukupa, signed by Taurau Kukupa, E. M. Mokoare,
Wereta Pou, and Rata Tiakiriri.

650. How to learn | Maori. | A short treatise on the structure and | idiom of the

language. | By | Edward Shortland, M.A., M.R.C.P., | late Native Secre-
tary New Zealand. | Author of " Traditions and Superstitions of the
New Zealanders," " Maori | Religion and Mythology," &c. | Auckland : |
Upton & Co. I 1883. | All rights reserved.

185 X 109. Pp. (6), ii, 56. Title-page repeated in rules on stiff wrapper.
Short title on p. (1), " How to learn | Maori." Imprint, p. (2), facing title,
" H. Brett, General Steam Printer, Auckland, N.Z.," and at end, " Auck-
land : I H. Brett, General Steam Printer, Wyndham Street. | 1883."

Contains Preface (p. i) ; Introduction (pp. 1-7) ; The Maori Language
(pp. 7-19) ; Syntax (pp. 19-52) ; Miscellaneous (pp. 52-55).

E 349.

126 A Bibliography [1883

650 a. Maori Hymn Book. | A Collection | of | Hymns | in the | Maori Language |

Set to European ] Tunes and Airs. | By C. 0. Davis. | ] Opotiki : |

Guardian General Printing Office, | 1883.

123 X 92. Pp. 12. Title in ornamental border on coloured wrapper..
P. 1 has the heading, " He Himene | mo nga Karakia Maori."
Contains translations of fifteen hymns.

651. Ture Whakatikatika 1883 i nga Ture Whcnua Maori.

285 X 225. Pp. 4. Government publication, 1883.

Maori translation of the Native Land Laws Amendment Act, 1883.

652. Ture Whakatikatika 1883 i te Ture Whakatau i nga Rahui o te Tai Hauauru.

285 X 225. Pp. 4. Government publication, 1883.
Maori translation of the West Coast Settlement Reserves Act 1881
Amendment Act. 1883.

653. Ture Whakaroa atu i te Ture Whakapumau i te Rangimarie o te Tai Hauauru,

1883.

285 X 225. P. 1. Government publication, 1883.
Maori translation of the West Coast Peace Preservation Act 1882 Con-
tinuance Act, 1883.

654. Ture Rahui Maori o te Waipounamu, 1883.

285 X 225. Pp. 3. Government publication, 1883. Set in small type.
Maori translation of the South Island Native Reserves Act, 1883.

655. Ture Karauna Karaati mo nga Hawhe-kaihe o Te Waipounamu, 1883.

285 X 225. Pp. 4. Government pubUcation, 1883.

Maori translation of the Middle Island Half-caste Grants Act, 1883.

656. Pire mo nga Whakamananga me nga Whakaritenga | Motuhake.

285 X 225. Pp. 3. Government publication, 1883. Set in small type.
Maori translation of the Special Powers and Contracts Act, 1883.

657. Ture o nga Whenua a Taiaroa, 1883.

286 X 226. Pp. 2. Government publication, 1883.
Maori translation of the Taiaroa Land Act, 1883.

658. Ture Mo Te Kainga Maori i Taumutu, 1883.

285 X 226. Pp. 3. Government publication, 1883.

Maori translation of the Taumutu Native Commonage Act, 1883.

659. Ture mo nga Karaati mo nga Rahui Maori o Murihiku, 1883.

285 X 226. Pp. 3. Government publication, 1883.

Maori translation of the Muriliiku Native Reserves Grants Act, 1883.

1883] OF Printed Maori. 127

660. Ture Reiti i nga Whenua Karauna me nga Whenua Maori, 1883.

285 X 225. Pp. 2. Government publication, 1883.
Maori translation of the Crown and Native Lands Rating Act 1882
Amendment Act, 1883.

661. Ture Whakatikatika 1883 i te Ture Ngawha.

285 X 225. Pp. 2. Government publication, 1883.
Maori translation of the Thermal Springs District Act 1881 Amend-
ment Act, 1883.

662. Ture mo nga Pukapuka Pire tuku Moni, 1883.

285 X 225. P. 1. Government publication. 1883.

Maori translation of section 99 of the Bills of Exchange Act, 1883.

663. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1883. I.-2. Pp. ii, 31.

Contains Report and Maori translation.

664. Petition of the Maniapoto, Raukawa, Tuwharetoa, and Whanganui tribes.

345 X 215. Appendix to the Journal of the House of Representatives,
1883. J.-l. Pp. 4.

Contains translation and original petition.

665. Petition of Manuhiri and 488 others of the Maniapoto and Waikato tribes (and
correspondence relative thereto).

345 X 215. Appendix to the Journal of the House of Representatives,
1883. J.-lA. Pp. 2.

Contains translations and originals of petition and two letters.

666. Petition of Rutene te Umanga and 204 others, and correspondence relatipe
thereto.

345 X 215. Appendix to the Journal of the House of Representatives,
1883. J.-2. Pp. 3.

Contains translations and originals of petition and three letters.

667. Kupu o roto o te Kupu tohutohu j mo nga Kura Maori.

216 X 137. 15 pp. No title-page. Imprint at end, " By Authority :
George Didsbury, Government Printer, Wellington. — 1883."

Directions for the guidance of Native School Committees, under the
above heading, consisting of twenty-four sections, signed by Thomas Dick,
dated " Poneke, Aperira 18, 1883 " ; followed by seven sections and a
schedule relating to the Makarini Scholarships.

128 A Bibliography [1883

668. Takitimu. | Hoea te Waka, Ha ! | Name 2, Takitimu, Kihipone, Turei, Mei, 22^

1883. Te utu, e ono kapa.

285 X 222. Pp. 8. Three columns. A woodcut of a war-canoe fully-
manned appears beneath the name. Imprint at end, " Printed and pub-
lisliod by the proprietor, Charles Henry Collins Webb, at his Registered
J'riiiting Office, Peel Street, Gisborne, New Zealand. — Tuesday, May 8th^
1883."

A paper wholly in Maori. No other number has been seen, but, from
the error in the date of the imprint, it was evidently issued fortnightly.

669. He Maramataka mo te tau 1884.

Church almanac for 1884. No copy seen. See No. 643.

670. He Mahi | na | te Hui o te Hahi Maori | o te | Takiwa o Heretaunga | i whaka-

minea nei ki | Omaahu | i a Hepetema 17, 18, 1883. | [Emblem] | Nepia : |
Na te Haaringi i ta ki tona Whare perehi -pukapuka. | 1884.

213 X 137. Pp. 7. Title in rules and repeated in border on coloured
wrapper.

Report of Native Church Board in the Diocese of Waiapu. Contains
minutes of opening and President's address, pp. 3, 4 ; resolutions, pp. 5, 6 ;
accounts, p. 7.

671. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Tuparoa, |

Tihema 7, 8, 1883. | | Turanga : | Printed at the " Herald " Office,

Gladstone Road. | [ 1884.

221 X 142. Pp. 7. A comparison with p. 3 shows that " Tuparoa "
in the title is a mistake for " X^awa." See No. 644. '

Report of meeting of Native Church Board, Diocese of Waiapu.
Contents as No. 545. Minutes signed by W. L. WilUams. For other
meetings see Index. J

672. Nga Mahi | a te | Tuarua o nga Hui Nui o te Hahi Maori | o te | Pihopatanga

o Akarana. | | I noho ki Paihia, Peiawhairangi, | ia Maehe 26, 27,

1884. I I Akarana : | I perehitia e Wiremu Atakini, Hai Tiriti. | |

1884.

212 X 136. Pp. 30, (1). Title in rules.

Second meeting of combined Native Church Boards in the Diocese
of Auckland. Contains members, pp. 3, 4 ; Bishop's address, pp. 5-8 ;
minutes, pp. 8-12 ; rules, pp. 13-15 ; lay readers, pp. 16-20 ; accounts,
pp. 21-30; imprint, facing p. 30, "Auckland: j William Atkin, Printer,
High Street."

673. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1884.

An issue of 1,000 from the con'ec:t€d plates of the 1882 edition.

674. Te Ora mo te Maori : | he pukapuka | mo nga Kura Maori. | Na | Hemi Henare

te Popi, Kai-tirotiro o nga Kura Maori. | Poneke : | He mea whakahau :
Greorge Didsbury, Kai-ta o te | Kawanatanga. | | 1884.

166 X 102. Pp. 129. Imprint at end, " He mea ta i runga i te mana
o te Kawanatanga, e G. Didsbury."

A translation of Mr. J. H. Pope's Health for the Maori, 1884, consisting of
two parts : (i) Te Mate — The Disease, and (ii) Te Rongoa — The Remedy.
A revised edition was published in 1896 (No. 913).

H 534.

1884] OF Printed Maori. 129

675. [He Reta.]

165 X 109. Pp.3. No title-page or imprint.

A letter dated " Poneke, Mei 11, 1885," and signed " Te Paranihi,"
commending the book, Te Ora mo te Maori, to the Maoris.

676. He Kupu Whakaatu | enei mo to matou haerenga mai | ki Ingarani me o matou

haererenga, | me nga mahi, ki reira. | Na Pererika H. Peneha, | Minita, i
whakarite mo te perehi. | London : | Printed by Gilbert and Rivington,
Limited, | St. John's Square, Clerkenwell. | 1884.

210 X 130. Pp. 20. Title repeated on coloured wrapper.

An account of a visit by Tawhiao and other chiefs to England to lay
their grievances before the Queen ; edited by Rev. F. H. Spencer, who
accompanied them.

677. Rituera | mo nga | Rore Takiwa | o te | Oota Initipenetana | o nga | Kuru
Tepara. | [Emblem] | I taia i runga i te mana o te tino Waati Rore o te
Ao. I 1884.

182 X 123. Pp. (4), 03. Title in ornamental border. Two pages of
explanation of terms and a plan precede the title.
Contains ritual, &c., of the Good Templars.

677 a. Himene | mo nga f Rore Takiwa | o te | Oota Initipenetana | o nga | Kuru
Tepara. | [Emblem] | I taia i runga i te mana o te Tino Waati Rore o te
ao. I 1884.

183 X 125. Pp. 16. Title in ornamental border. Subject-matter
begins on verso of title.

Nineteen hymns for the Independent Order of Good Templars.

678. Ture Arai i te Tuku Whenua Maori, 1884.

285 X 225. Pp. 2. Government pubhcation, 1884.

Maori translation of the Alienation of Native Lands Restriction Act, 1884.

679. Ture Whenua Raupatu o Waikato, 1884.

285 X 225. P. 1. Government pubhcation, 1884.

Maori translation of the Waikato Confiscated Lands Act, 1884.

680. Ture Whakatikatika, 1884, i " Te Ture Whakatau | i nga Rahui o te Tai
Hauauru, 1881."

285 X 225. Pp. 5. Government pubhcation, 1884.

Maori translation of the West Coast Settlement Reserves Act 1881
Amendment Act, 1884.

681. Ture Whakatikatika, 1884, i te Ture Pire Tuku Moni.

285 X 225. P. 1. Government publication, 1884.

Maori translation of sections 1 and 3 of the Bills of Exchange Act 1883
Amendment Act, 1884.

5 — Maori Bib.

130 A Bibliography [1884

682. Ture Whakatikatika, 1884, i te Ture mo nga Hipi.

285 X 225. Pp. 2. Government publication, 1884.

Maori translation of the Sheep Act 1878 Amendment Act, 1884.

683. Ture Pauna Kararehe, 1884.

285 X 225. Pp. 15. Government publication, 1884.
Maori translation of the Impounding Act, 1884.

684. Te Ture Tiaki Tio, 1884.

Translation of the Oyster Fisheries Preservation Act, 1884. No copy
seen.

685. Pire mo nga Whakamananga me nga Whakaritenga Motuhake.

285 X 225. Pp. 3. Government publication, 1884.
Translation of the Special Powers and Contracts Act, 1884,

686. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1884, second ses.sion. I. 2. Pp. ii, .30.

Contains Report and Maori translation.

687. Te Waka Maori | o Aotearoa.

345 X 215. Double columns. Wholly Maori.

A final attempt made in Gisbome to revive the Waka Maori, imder the
editorship of Mr. G. H. Wilson. No. 1 was issued on March 7, and No. 16
on October 17, 1884, when apparently publication ceased. See No. 554.

H 544.

688. Maramataka | mo te tau | 1885.

See No. 643.

689. He Mahi | na | te Hui [&c., as No. 670, to line 7] | 6 Oketopa, 1884. | [Emblem]
I Nepia : | Na te Haaringi i ta ki tona Whare perehi pukapuka. | 1885.

218 X 140. Pp. 8. Title in rules and repeated in border on coloured
wrapper. Imprint at end, " Harding, Printer, Napier."

Report of Native Church Board of the Diocese of Waiapu. Contains
list of members, p. 3 ; minutes (including President's address), pp. 5-8.

690. Nga Mahi | a te | Hui [&c., four lines, as No. 481] | I huihui ki Te Awapuni |
Tihema 8, 9, 1884. | [&c., as No. 671] | 1885.

203 X 132. Pp. 9.

Report of meeting of Native Church Board, Diocese of Waiapu. Contains
list of members ; minutes (including address by the President), signed by
Edward C. Waiapu ; and accounts. For other meetings see Index.

1885] OF Printed Maori. 131

691. Nga Mahi | a te | Hui [&c., as No. 518, except line 8 and imprint] | I huihui

ki Parengarenga i Pepuere 27, 28, 1885. | | Akarana : | I perehitia e

Wiremu Atakini, Hai Tiriti. | | 1885.

212 X 137. Pp. 29, (1). Title in rules. Imprint on verso of p. 29,
" Auckland : \ William Atkin, Printer, High Street."

Report oJF Native Church Board in the Diocese of Auckland, as No. 493.

692. He Mahi | na | te Hui o te Hahi Maori | o te | Takiwa o Heretaunga |
i whakaminea nei ki | Waipatu ] i a Oketopa 4, 5, 1885. | [&c.]

Report of meeting of Native Church Board of Hawke's Bay. No copy
of this has been traced.

693. He Kupu | ma te Ngakau Inoi. | | " Kei whakamutua te inoi." | |

Nepia : | Na te Haringi i ta ki tona Whare perehi pukapuka. | 1885.

181 X 121. Pp. 37. Title-page in double rules.

A fifth edition of No. 126, with corrections and additions made by Arch-
deacon W. L. Williams, which differ from those made in the fourth edition
(No. 442). There was a sixth edition (190 X 125 mm., pp. (2), 14), printed
at the Te Rau Press in 1909.

694. Ko I nga Mahi | a nga Tupuna Maori | He mea kohikohi mai | na | Sir George

Grey, K.C.B., | Govemor-in-Chief of the New Zealand Islands. | |

Second Edition. | | Auckland : | Printed by H. Brett, " Evening Star "

Office, Shortland Street. | | MDCCCLXXXV.

226 X 143. Pp. 199.

Second edition of No. 260. Published in the same volume with the
second edition of Polynesian Mythology, which is the Enghsh translation.
Though the pagination is independent, the signatures follow those of the
Enghsh, signature S appearing on the title-page of the Maori version.

H 360.

695. He I Himene | [&c., as No. 649] | 1885.

137 X 86. Pp. viii, 136.

A second edition, without alteration, of No. 649.

696. He Whakaako i nga mea | o Te Ariki o Ihu Karaiti | (More about Jesus.) |

Ko whaka-maoritia i | M. A. Hastings, | me | Atanatiu Te Kairangi. |
[Cut] I London : | Printed by the Religious Tract Society. ] — — | 1885.

165 X 102. Pp. 122. Title-page in rules. Frontispiece. Illustrated,
Map of Palestine at end.

A translation as stated on the title-page.

H 524.

697. Nga Reme e rua. | [Cut] | London : | Printed by the Religious Tract Society.

i I 1885.

134 X 96. Pp. 48. Coloured paper cover with title repeated in rules,
a different cut, and no date. Frontispiece. Illustrated.

Translation of " The Two Lambs,''' an allegory for children.

132

A Bibliography

[1885

698. Te Karere o te Kongo Pai.

187 X 125. A series of twenty-nine tracts ; from No. 3 onwards bearing
the heading, " Te Karere o te Kongo Pai," in various styles, published by
the New Zealand Native Tract Institution, between the years 1885 and
1902. No. 1 was printed by Baldwin ; Nos. 2-20 by the Herald Office,
(Jisborne ; and Nos. 21-29 by H. J. Bushnell, Gisborne. No. 14 has at the
end, " He manaakitanga mo te Kirihimete " (A Blessing for Christmae).
No. 13 was translated by the Kev. G. Maunsell ; the others by Mr. J. G.
Baker, of Gisborne.

The titles of the tracts are as follows : 1 . Tera e totohu te Kaipuke i
te puta kotahi. 2. Ta te Atua whakaoranga, and To tatou ake Tikanga.
3. Te korerotanga ki te Whakaminenga. 4. Kei hea nga Tokoiwa ? 5. Te
Timatanga o nga ra. 6. Te Waipuke. 7. Te Arani maoa me te Aporo
raata. 8. Te Nakahi Parahi. 9. He Kongo Mau mo katoa. 10. VVahi
iti kua riro atu i ta Te Karaiti tikanga. 11. Te Kupu o te Kongo Pai.
12. Te Kitenga me te Mana o te Toto o Te Karaiti. 13. Te Turanga u.
14. Te Hahi Pono. 15. Kua mate a Hoani Tawhito, ko Hoani Hou tenei.
16. Nga Kai whakarongo i te taha o te ara. 17. He Whaikorero na tetahi
Minita. 18. Ta te Kingi tangata i pai ai kia whakahonoretia. 19. Te
Iniana me te toke. 20. Te Haerenga tuarua mai a Te Karaiti. 21. Ko
Ahau te Huarahi. 22. Kahore he Pokanga Ketangi [sic ; misprint for
" Ketanga "]. 23. Te Huarahi ki te Rangi. 24. He Tikanga nui. 25. Kei
te rite ahau, e pehea ana koe ? 26. Nga Kupu whakahoki a te Atua ki
ou patai. 27. Ka taea ranei ahau te whakaora ? 28. He kupu mai no
te Takiwa mutunga kore. 29. Te Kupu whakaari a Kuini Wikitoria.

H 023.

698 a. Te Karere o Te Kongo Pai.

210 X 130. 1 p. No date or imprint. Coloured paper.

A circular with respect to the tracts issued with the above heading.
Issued with No. 3 of the same. Signed " Na Hohepa Peka, Kihipane "
(Joseph Baker, Gisborne).

699. Te Honae ; | being | a small collection | of | temperance and sacred melodies, |

in Maori, | by | C. 0. Davis. | | Second edition enlarged. | | He

tau I puru ripene, aha, aha, | Na Hare Rewiti | Akarana | Brett, " Evening
Star " Office, Shortland and Fort Streets | 1885.

162 X 102. Pp. 88. Printed on laid paper.

A second edition of the author's Temperavce Son^s (No. 484), containing
101 pieces without the English translation. Dedicated to W. P. Snow.
The Preface to the first edition is reprinted,

B 534.

700. New and complete Manual | of Maori Conversation : | containing | Phrases and
Dialogues | on | a variety of useful and interesting topics, | together with |
A few General Kules of Grammar : | and a | Comprehensive Vocabulary : |
By S. A. I [Device] | Wellington, N.Z. : | Lyon and Blair, Printers, Lambton
Quay I 1 MDCCCLXXXV. | Rights Reserved.

153 X 96. Pp. 197. Pp. 15-197 in double columns.

Contains Part i, (Jrammar (pp. 7-14) ; Parts ii-iv, sixty-one conversa-
tions (pp. 15-164) ; Part v. Vocabulary, in twenty-five sections (pp. 165-197).
By Mother Marie Joseph Aubert.

Another edition was published by Whitcombe and Tombs in 1906. This
is described on the title-page as " Revised and enlarged edition. Edited by
A. T. Ngata, M.A., LL.B." He re-wrote the grammatical introduction
(Part i), but the remainder of tbe book is simply a reprint of the work by S. A.

// 3,57.

1885] OF Printed Maori. 133

701. Te Hoa Maori. | (The Maori Friend.) | Nama 1. Akarana.

228 X 180. Pp. 1. The pages in rules. Illustrated. Double columns.

The next issue was 8 pp., the third line of the heading running, " Nama 2.
Akarana, Aperira 1885. Registered as a Magazine." Nama G was pub-
lished in October, 1886.

The above were published by George Coutts, Auckland.

With the next number the st3de changed as follows : —

Issued quarterly | Te Hoa Maori, | with | Good News for all. | Nama 7.
Akarana, Hanuere 1, 1888. Registered as a Magazine.

217 X 172 Pp. 8. First page in ornamental border, the rest in
rules. No illustrations. Pubhshed by the Bible, Book, and Tract Depot
Karangahape Road, Auckland.

A rehgious magazine issued, apparently by the Plymouth Brethren,
for a number of years. No. 41 was issued in 1897. The latest number
inspected is 89, which is undated, and the Maori articles are followed by the
English originals ; 16 pp. in all.

702. Ture Whenua, 1885.

285 X 225. Pp. 2. Government publication, 1885.

Maori translation of sections 247-249 of the Land Act, 1885.

703. Ture Whakatikatika 1885 i te Ture Whakatau- | nga Rahui o te Tai Hauauru,

1881.

285 X 225. P. 1. Government publication, 1885.

Maori translation of the West Coast Settlement Reserves Act 1881
Amendment Act, 1885.

704. Ture Whakatikatika 1885 i te Ture Pane | Kuini, 1882.

285 X 225. Pp. 3. Government pubhcation, 1885.
Maori translation of eight sections of the Stamp Act 1882 Amendment
Act, 1885.

705. Ture Whakarite utu Takoha, 1885.

286 X 225. P. 1. Government pubhcation, 1885.

Maori translation of sections 18 and 32 of the Property Assessment
Act, 1885.

706. Te Ture mo nga Mahi Motuhake, 1885.

Translation of the Special Powers and Contracts Act, 1885. No copy
seen.

707. Te Ture Whakawhiti Whenua, 1885.

Translation of the Land Transfer Act, 1885. No copy seen.

707 a. Ture Whakamana i nga mahi a te Kooti Whakawa Takiwa, 1885.

285 X 226. Pp. 3. Government pubhcation, 1885.
Translation of the Resident Magistrates' Courts Proceedings Validation
Act, 1886.

134

A Bibliography

[1885

706. Native Affairs Committee | (Report of).

345 X 216. Appendix to the Journal of the House of Representatives,
1385. I.-2. Pp. iii, 38.

Contains Report and Maori translation.

709. Petition of Raniera Turoa and 695 others.

345 X 215. Appendix to the Journal of the House of Representatives,
1886. J.-l. Pp. 2.

Contains petition from Poverty Bay Natives, and translation.

709 a. [Notice.]

345 X 210. 2 pp. No title or imprint.

A notice re the Wellington Exhibition, issued from Tari Maori, Poneke,
Aperira 30, 1885, and signed *' Na te Ruihi I T. W. Lewis."

709 b. He Whakaaro | na | Aperahama Taonui | me | Maihi Paraone Kawiti | 1886.

1886.

335 X 210. Pp. 7. Title-page on coloured wrapper. No imprint.
Fifteen letters (Upoko i-xv), by Taonui and Kawiti, dated from 1863 to

710. Nga Mahi | a te | Hui o te Hahi Maori | o te | takiwa o Turanga, | o te | takiwa
hoki o Te Kaha, | i te Pihopatanga o Waiapu, | i huihui ki Te Kaha |

Tihema 7, 8, 1885. | | Turanga. | Printed at the " Herald " Office,

Gladstone Road. | 1885.

210 X 135. Pp. 10.

Report of meeting of Native Church Board, Diocese of Waiapu. Contents
as No. 690. Minutes signed by W. L. Williams. For other meetings see
Index.

710 a. Kotahi Pauna | Ko te Peeke o Aotearoa.

127 X 215. No date or imprint. Printed in black, red, and green.
A one -pound note issued by Tawhiao.

711. Maramataka | mo te tau | 1886.

See No. 643.

712. Nga Mahi | a te | Hui [&c., as No. 691, except line 8] | I noho ki Pehiaweri,

Whangarei, ia Maehe 25, 26, 1886.

214 X 138. Pp. 31, (1). Title in rules. Imprint on verso of p. 31,
" Auckland : | Wm. McCuUough, Printer, High Street."

Native Church Board meeting in the Diocese of Auckland, as No. 493.

713. He Mahi | na | te Hui [&c., as No. 670, to line 6] | Te Waipatu | 4 o nga ra o
Oketopa, 1886. | [Emblem] | [Imprint as No. 670.]

Pp. 8. Title in rules. Imprint at end, " Harding,

212 X 136.
Printer."

Report of Native Church Board in the Diocese of Waiapu. Contents
as No. 689.

1886] OF Printed Maori. 135

714. Ture Whakahaere i nga Whenua Maori, 1886.

285 X 225. Pp. 12. Government publication, 1886.

Maori translation of the Native Land Administration Act, 1886.

715. Ture Kooti Whenua Maori, 1886.

285 X 225. Pp. 19. Government publication, 1886.
Maori translation of the Native Land Court Act, 1886.

716. Ture Whakapumau Take Tika, 1886.

285 X 225. Pp. 2. Government publication, 1886.

Maori translation of the Native Equitable Owners Act, 1886.

717. Te Ture Whakamana Karaati Rahui Maori, 1886.

285 X 225. Pp. 2. Government publication, 1886.
Maori translation of the Native Reserves Titles Grant Empowering
Act, 1886.

718. [Royal Arms] | Ture Whenua Maori, | 1886. | | Te Ture Whakahaere i nga

Whenua Maori. 1 | Te Ture Kooti Whenua Maori. 14 | Te Ture Whaka-
pumau Take Tika. 35 | Te Ture Whakamana Karaati Rahui Maori. 38.

245 X 156. Pp. 39. Title as given on coloured wrapper.
Contains the four preceding items (Nos. 714-717), printed from the same
type, made up into smaller pages.

719. Ture Whakatikatika Ture Pane Kuini, 1886.

285 X 225. P. 1. Government publication, 1886.

Maori translation of section 5 of the Stamp Acts Amendment Act, 1886.

720. Te Ture mo nga Mana, me nga whakaritenga Motuhake, 1886.

Translation of the Special Powers and Contracts Act, 1886. No copy
seen.

721. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1886. I.-2. Pp. iv, 46.

Contains Report and Maori translation.

721 a. He Panui | na te | Komiti Takiwa | mo te | Ture Whenua Maori | a t« | Para-

nihi. I I I hui ki te Waipatu, Heihitingi, Nepia : [ Na te Haaringi i

ta ki tona Whare perehi pukapuka. | 1886.

215 X 137. Pp. 8. Title repeated in ornamental border on coloured
wrapper.

An announcement by the District Committee under the Native Lands
Act.

136

A Bibliography

[1886

722. Ko nga | Tatai Korero whakapapa | a te Maori | me nga Karakia o nehe | a nga

Tohunga | o Taki-timu, ara o Horouta. | Na Hone Waiti | i mahi. | |

Pukapuka tua-tahi. | | Werengitane : | Na te Kawanatanga i ki kia

taia e Hori Titipere, kai ta perehi | a te Kawanatanga. | | 1886.

210 X 134. Pp. 164.

The Maori portion of White's Ancient History of the Maori, vol. i, which
was published in 1887. Though the pagination is independent, the signa-
tures follow on the English portion, and this part actually begins in sheet 12
of the volume.

For subsequent volumes see Nos. 723, 724, 745, 746, 775.

H384.

723. Ko nga | Tatai Korero [&c., as No. 722] | Pukapuka tua-rua. | | Werengi-

tana | [&c.] | 1887.

207 X 134. Pp. 177 and three illustrations.
Vol. ii, as No. 722.

H384.

724. Ko nga | Tatai Korero [&c., as No. 723, except " Pukapuka tua-toru "].

210 X 134. Pp. 126 and two illustrations.
Vol. iii, as No. 722.

H384.

725. Ko te Hahi | o | Ihukaraiti o te Hunga Tapu | ongara, | o muri nei | e kiia nei

I I Ko te I Hahi Momona.

212x114. Pp.18. No date or imprint.

Contains seventeen short chapters explaining Mormon tenets (pp. 1-16) ;
a list of Mormon prophets (p. 17) ; index (p. 18). Compare No. 953.

726. [A Letter.]

262 X 208. Pp. 2. Reverse of both pages blank.

A letter addressed " Ki nga Iwi Maori katoa e noho nei i Aotearoa,"
dated " Poneke, Hune 30, 1886," and signed " Na Kapene Mea, Tawa,"
written by Captain G. Mair, who was called by the Maoris " Tawa." An
English translation was published with notes explaining the mythological
allusions in the original.

726 a. Ko Karanimana. | (Clansman.)

230 X 153. Card. Title surmounted by figure of a horse.
Particulars of pedigree, &c., of the stallion Clansu^^n.

727. Maramataka | mo te tau | 1887.
See No. 643.

728. Nga Mahi | a te | Hui [&c., six lines, as No. 710] | i whakaminea ki VVaipare |
Tihema 8, 9, 1886. | [&c.] | 1887.

208 X 140. Pp. 11.

Report of meeting of Native Church Board, Diocese of Waiapu. Contents
as No. 690. For other meetings see Index.

1887] OP Printed Maori. 137

729. Nga Mahi | a te | Tuatoru o nga Hui nui [&c., as No. 672, except line 7] | I noho
ki Parawai, i a Maehe 28, 29, 30, 1887.

217 X 139. Pp. 32. Title in rules.

Third meeting of combined Native Church Boards in the Diocese of
Auckland. Contents as No. 672.

730. He Mahi | na | te Hui [&c., as No. 713, except date] | 3 o nga ra o Oketopa, 1887.

218 X 140. Pp. 8. Title in rules.
As No. 689.

731. Ko te I Paipera Tapu | ara, ko te | Kawenata Tawhito | me te | Kawenata Hou.
I He mea whakamaori mai no nga reo | i oroko-tuhituhia ai. | London : |
Printed for the British and Foreign Bible Society. | 1887.

216 X 134. Pp. 855. Double columns; brevier. On verso of title,
" Maori Old Testament."

A revised translation, based on that of 1868 (No. 434), printed in para-
graphs, with an epitome of contents at head of each chapter. Issued only
bound with the following item, constituting the second edition of the Bible.
There have been no other editions to present date (1923).

732. Ko te | Kawenata Hou | a | to tatou Ariki a te Kai Whakaora | a Ihu Karaiti. |
He mea whakamaori mai no te Reo Kariki. | London : | Printed for the
British and Foreign Bible Society. | 1887.

216 X 134. Pp. 270, and (4) of errata, headed, "Me whakatika ki to
Paipera enei kupu he." Double columns ; brevier. On verso of title,
" Maori New Testament."

A revised version of the translation, printed in paragraphs, with headings
at beginning of each chapter. Issued with the previous item, and also
separately forming the seventh edition of the New Testament.

733. Ko nga Rongo Pai e wha. | a Matin, a Maka, a Ruka, a Hoani | me | Nga Mahi
a nga Apotoro. | He mea whakamaori mai no te Reo Kariki. | Ranana : |
He mea ta | ma te Komiti ta Paipera mo Ingarani mo te ao katoa. | 1887.

216 X 134. Pp. 154. Double columns ; brevier.

The Gospel and Acts of the above edition, issued separately in stamped
cloth, lettered, " Nga Rongo Pai | me | Nga Mahi."

734. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1887.

An issue of 1,000 from the corrected plates of the 1882 edition.

735. He I Himene | mo te Karakia | ki te Atua. | [Emblematic device] | Nepia : | Na
te Haringi i ta ki tona Whare | perehi pukapuka. | 1887.

137 X 86. Pp. viii, 141. Title-page in rules. Imprint at end,
"Harding, Printer, Napier, N.Z."

Third edition of No. 649, containing 175 hymns.

138

A Bibliography

[1887

736. Ko te Hahi | i muri | i a Te Karaiti. | | Ko te korero tuatabi. | | Nepia ;

1 Na te Haringi i ta ki tona Whare perehi | pukapuka. | | 1887.

162 X 99. Pp. 88.

A second edition of No. 363.

737. Te Pukapuka Kura Maori | he korero kohikohi | He mea tuhituhi na | Hemi
Henare te Popi, | Kai-tirotiro o nga Kura Maori | Na Emiri Wei i
whakamaori | Poneke : | He mea whakahau : George Didsbury, Kai-ta o
te I Kawanatanga. | | 1887.

165 X 102. Pp. 144. Imprint at end, " He mea ta i runga o te mana
o te Kawanatanga, e | G. Didsbury."

A translation, by Mrs. Way, of the Native School Reader compiled by
Mr. J. H. Pope, 1886. Issued bound up with that work.

H 534.

738. Ko nga Kape o a matou take Kua tukua Ki te Pirimea ratou ko te Minita
Maori.

330 X 210. 1 p. No title-page or imprint.

A circular giving particulars of a memorial to the Premier and the
Native Minister. Dated from Peiawhairangi, March 10, 1887, and signed
" Maihi P. Kawiti, Paora Tuhaere, Taurua Kukupa."

739. Te Tiriti o Waitangi | He Karo Whakaora | mo nga tangata Maori. | He Reo
Maori | me | Te Reo Pakeha | Akarana : | He mea ta e Henare Perete, i
Hoterani-tiriti. | | 1887.

280 X 215. Pp. 6. Title in rules on coloured wrapper. Two columns,

Maori on the left, English on the right, with headings as follows : " Ko te

I Tiriti o Waitangi : | He Karo Whakaora mo nga tangata ] Maori. | Na

Hare Haari." " The | Treaty of Waitangi : | A Defence for the Maori

People. I By Charles Hardy."

740. Te Ture Whakatikatika 1887 i te Ture Whakatau | Rahui o te Tai Hauauru,
1881.

285 X 225. Pp. 3. Government publication, 1887.
Maori translation of the West Coast Settlement Reserves Act 1881
Amendment Act, 1887.

741. Ture Rahui Whenua Maori o te Hauauru me Whakatu (Waipounamu), 1887.

285 X 225. Pp. 6. Government publication, 1887.
Maori translation of the Westland and Nelson Native Reserves Act,
1887. A reprint was issued in 1892 (No. 835).

742. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the Houae of Representatives,
1887, first session. I.-2. Pp. ii, 8.

Contains Report and Maori translation.

1888] OF Printed Maori. X39

743. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1887, second session. 1-3. Pp. ii, 15.

Contains Report and Maori translation.

744. Hopukia te Oranga | Tonutanga. | — ■ — • | May be had from the Printer on

payment of Postage. | [ Christchurch : | Printed by H. J. Weeks,

183, Gloucester Street, W- | 1 1887.

148 X 105. Pp. 12. Title in ornamental rules.

A tract, with a hymn, eight verses of four lines, on p. 12.

744 a. Tenei te taonga nui rawa | ake i nga Moni-koura katoa o | Niu Tirani !

222 X 140. 1 p. Leaflet. No date or imprint. Title preceded by a
left-hand pointer.

An advertisement for " Baxter's lung preserver," issued by R. C.
Harding, printer, of Napier, who was apparently acting as agent. The type
used appears in other items issued by Harding in 1887.

745. Ko nga ] Tatai Korero [&c., as No. 723, except " o Tainui " and " Pukapuka

tua-wha "]. | 1887.

210 X 134. Pp. 236 and three illustrations.

Maori portion of White's Ancient History of the Maori, vol. iv, following
the English portion, which is dated 1888, though the pagination and the
signatures are independent. See Nos. 722, 723, 724.

H 384.

746. Ko nga [ Tatai Korero [&c., as preceding entry, except " Pukapuka tua-rima "

and " 1888 "].

210 X 134. Pp. 174 and four illustrations.
Vol. V, as No, 722.

H 384.

747. Maramataka | mo te tau 1 1888.

See No. 643.

748. Nga Mahi | a te | Hui o *e Hahi Maori | o te Takiwa o Turanga tae atu ki ]

Te Kaha. | I te Pihopatanga o Waiapu, ] i whakaminea ki Ti-Kapu-a-
Hinekopeka | Tihema 16, 17, 1887. ] [&c.] i 1888.

212 X 137. Pp. 7.

Report of meeting of Native Church Board, Diocese of Waiapu.
Contents as No. 690. Minutes signed by Edward C. Waiapu. For other
meetings see Index.

749. Te Korero Tawhito, Tawhito | Whakamaoritia | na Ropina Takana, Poketaone. |

Manawatu, N.Z. : [ J. P. Leary, Printer, The Square, Palmerston North. |

1888.

165 X 102. Pp. 12 and cover. Title-page in ornamental border.
Short title on p. 1, "Te Kupu Tawhito."

A verse translation of " Tell me the old, old story."

140 A Bibliography [1888

750. He I Himene ] [&c., as No. 735] | 1888. | Eighth Thousand.
A reprint, without alteration, of No. 735.

751. Ko te Ako | me te | Karakia | o te | Hahi Katorika Roniana* | [Emblem] |
E hato Hohepa, inoi mo matou. | Akarana :* | He mea ta e E. H. Perete,
Hoterani Tireti. | [ 1888.

150 X 97. Pp. 520, and 1 of corrigenda. First 19 pp. unnumbered.
Fifteen full-page illustrations and various woodcuts. * Gothic.

Contains Calendar (pp. 6-17) ; short statement of doctrine (pp. 19-29) ;
prayers (pp. 30-56) ; catechism, in four divisions (pp. 57-224) ; devotions
for the Mass (pp. 225-293) ; the Sacraments (pp. 294-343) ; prayers for the
sick and the dead (pp. 344-369) ; various devotions, including the Stations
of the Cross and the Rosary, which are illustrated (pp. 370-442) ; thirty-
nine hymns, " Ko nga Waiata " (pp. 443-484) ; Benediction (pp. 484-489) ;
list of Popes (pp. 490-493) ; short catechism (pp. 49.5-508) ; glossary
(pp. 509-515) ; table of contents (pp. 516-520).

752. Ture Whenua Maori, 1888.

285 X 225. Pp. 2. Government publication, 1888.
Maori translation of the Native Land Act, 1888.

753. Ture Whakakore i te Ture Reiti Whenua | Karauna Whenua Maori.

285 X 225. Pp. 2. Government publication, 1888.
Maori translation of the Crown and Native Lands Rating Acts Repeal
Act, 1888. •

754. Te Ture mo Mokau-Mohakatino, 1888.

285 X 225. Pp. 2. Government publication, 1888.
Maori translation of the Mokau-Mohakatino Act, 1888.

755. Ture Whakaritenga, Wliakaetanga, Take Maori, 1888.

286 X 225. Pp. 5. Government pubUcation, 1888.

Maori translation of the Native Contracts and Promises Act, 1888.

756. Ture Karaati mo nga Hawhe-kaihe o te Waipounamu, 1888.

285 X 225. Pp. 3. Government publication, 1888.

Maori translation of the Middle Island Half-caste Grants Act, 1888.

757. Ture Whakahaere i nga Whenua Tuturu o nga | Maori, 1888.

285 X 225. Pp. 5. Government publication, 1888.

Maori translation of the Maori Real Estate Management Act, 1888.

758. Ture Whakatikatika 1888 i te Ture Kooti Whenua | M:aori, 1886.

285 X 225. Pp. 8. Government publication, 1888.
Maori translation of the Native Land Court Act 1886 Amendment
Act, 1888.

1889] OF Printed Maori. 141

759. Ture Whakatikatika 1888 i te Ture Aral mo te | Hoko Tahae i nga Whenua

Maori, 1881,

285 X 225. Pp. 3. Government publication, 1888.
Maori translation of the Native Lands Frauds Prevention Act 1881
Amendment Act, 1888.

759 a. Native Land Acts | (In English and Maori), | Passed by the General Assembly,

I Session 1888. | Contents | Crown and Native Lands Rating Acts Repeal.

I Native Land. \ Native Land Court Act 1886 Amendment. [ Native
Lands Frauds Prevention Act 1881 Amendment. | Maori Real Estate
Management. | Mokau-Mohaka-tino. | Native Contracts and Promises. |
Middle Island Half -castes Grants. | [Royal Arms] | Wellington : | By Au-
thority : Greorge Didsbury, Government Printer. | 1888.

Title-page for the above eight Act?, Nos. 752-759, which were issued in
one volume.

760. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1888. I.-3. Pp. iv, 40.

Contains Report and Maori translation.

760 a. He mea whakamaumahara ki a Pihopa Wiremu kua | mate atu ra.

262 X 208. 1 p. No imprint.

Maori version, signed " Erueti C. Waiapu," of a circular letter issued
by the Bishop of Waiapu (Dr. E. C. Stuart), from Napier, March 31, 1887,
inviting contributions for the erection of a chapel in the cathedral, to the
memory of Bishop William Williams.

761. 1888. I Proposals | of | Mr. Sydney David Taiwhanga, M.H.R., | for the Colon-

ization and Settlement | of | Maori Lands. | [ Contents. | [23 items]

I I Wellington : | Edwards & Co., ] General Printers, Brandon Street.

I I 1888.

207 X 135. Pp. 20. Title in rules on coloured wrapper.

Contains Preface, p. 1 ; the proposals, in twenty-three numbered para-
graphs, with marginal epitome, pp. 3-6 ; Treaty of Waitangi and other
State papers, pp. 7-9. P. 11 has Maori title in rules as follows : " 1888. |
Nga Tikanga | a | Hirini Rawiri Taiwhanga, M.H.R., | mote | whaka-

kainga whakanoho tangata ki | runga i nga whenua Maori. | | Nga

Tikanga. | [23 items] | | Wellington, N.Z. :" [&c., as above]. Maori

version, following the English in form and order, pp. 13-20.

762. Maramataka | mo te tau | 1889.

See No. 643.

763. Nga Mahi | a te | Hui [&c., six lines, as No. 710] | i whakaminea ki Te Wai-

takaro, | Tihema 3, 1888. | [&c.] | 1889.

214 X 138. Pp. 10. Imprint at end, "1899; Gisborne, N.Z. |
Printed at the "Poverty Bay Herald " Office, Gladstone Road."

Report of meeting of Native Church Board Diocese of Waiaru. Con-
tents as No. 690. Minutes signed " Eruera Tianene " (Edward Jennings).
For other meetings see Index.

142 A Bibliography [1889

764. He Mahi | na 1 te Hui [&c., as No. 713, except date] | 31 Tihema, 1888.

223 X 142. Pp. 8. Title in rules. Date at foot, 1889.
As No. 689.

765. Nga Mahi | a te | Tuawha o nga Hui Nui [&c., as No. 672, to line 7] | I noho

ki Paihia, Peiawhairangi, i a Maehe 13, 14, 1889. j | Akarana : |

I Perehitia e Wiremu McCuUough Hai Tiriti. [ 1889.

212 X 137. Pp. 31, (1). Title in rules. Imprint on verso of p. 31,
" Auckland : | Wm. McCullough, Printer, High Street."

Fourth meeting of combined Native Church Boards in the Diocese of
Auckland. Contents as No. 672.

766. Nga Mahi | a te Hui o te Hahi Maori | o te | Takiwa o Rotorua | ta« noa | ki

Whangaparoa, | i te Pihopatanga o Waiapu, | i whakaminea ki Opotiki, |

Mei 13, 14, 1889. | | Tauranga : | Printed at " The Bay of Plenty

Times " Office. | 1889.

225 X 145. Pp. 7.

Report of Native Church Board in the Diocese of Waiapu. Contents
as No. 689.

767. Ko te j Pukapuka Karakia Poto* | o te | Hahi Katorika Romana* | t | Akarana :

I He mea ta E. H. Perete, i Hoterani Tiriti. | • | 1889.

153 X 102. Pp. 140. * Gothic. Inside front fly-leaf is a form for
date of birth, baptism, &c.

Devotions for Romanists, in Latin and Maori.

768. Ko te | Pukapuka a Moromona : j he tuhituhinga | i tuhituhia e te ringa o

Moromona, ] i runga i nga papa | i tangohia i nga papa a Niwhai. ] No

reira he whakapotonga [&c., twenty lines]. | | He mea whakamaori

mai ki te reo Ingarihi e | Hopeha Mete, tamaiti. | | Niu Tireni : |

He mea ta e Henare Perete, Akarana. | 1889.

175 X 118. Pp. xii, 748.
The Book of Mormon.

H 524.

769. Te Ture Whakatikatika 1889 i te Ture Kooti Whenua Maori.

285 X 225. Pp. 8. Government publication.

Translation of the Native Land Courts Act Amendment Act, 1889.

770. Te Ture Whakatikatika 1889 i te Ture whakatau 1 nga Nama mo te Tino

Reriwe o Aotearoa.

285 X 225. Pp. 2. Government publication.

Translation of the North Island Main Trunk Railway Loan Application
Act Amendment Act, 1889.

771. Te Ture Whakatarewa 1889 i nga Ture Whakatau Rahul o te Tai Hauauru.

285 X 225. Pp. 2. Government publication, 1889.
Translation of the West Coast Settlement Reserves Amendment Act
Suspension Act, 1889.

1889] OF Printed Maori. 143

771 a. Ture Whakatikatika 1889 i te Ture Aral mo te Hoko Tahae i nga Whenuft
Maori 1881.

285 X 225. Pp. 2. Government publication.

Translation of the Native Lands Frauds Prevention Act Amendment
Act, 1889.

771 b. Ture Whakamana i te Ota o te Kaunihera mo Waipa, 1889.

285 X 225. Pp. 2. Government publication.

Translation of the Waipa Order in Council Validation Act, 1889.

771 C. Ture Whakamana i te Whakataunga Take mo Orimakatea, 1889.

285 X 225. Pp. 2. Government publication.

Translation of the Orimakatea Title Empowering Act, 1889.

771 d. Ture Whakarite Whakawa mo te Ngarara me Waipiro, 1889.

285 X 225. Pp. 3. Government publication.

Translation of the Ngarara and Waipiro Further Investigation Act,
1889.

771 e. Ture Whakawa mo Poututu, 1889.

285 X 225. Pp. 2. Government publication.
Translation of the Poututu Jurisdiction Act, 1889.

771 f. Ture Whenua mo Wi Pere, 1889.

285 X 225. Pp. 2. Government pubHcation.
Translation of the Wi Pere Land Act, 1889.

771 g. Ture mo te Rahui o Karamu, 1889.

285 X 225. Pp. 7. Government publication.
Translation of the Karamu Reserve Act, 1889.

772. A Moriori Vocabulary.

345 X 215. Appendix to the Journal of the House of Representatives,
1889. G.-5. Pp. 7.

Contains the English, arranged alphabetically, with the Moriori and
Maori equivalents, in parallel columns, six columns to a page, preceded
by a short explanatory note signed by S. Deighton, the Resident Magistrate
at the Chatham Islands.

773. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1889. I.-3. Pp. ii, 13.

Contains Report and Maori translation.

144 A Bibliography [1889

774. He Korero Paremete | no | Meiha Ropata Wahawaha. | | Tau, 1889. |

247 X 155. Pp. 5. Double columns. No title-page. Imprint at end,
" George Did.sbury, Government Printer, Wellington." Heading repeated
on coloured wrapper.

An account of the session of 1889, written in Maori and signed by
Major Ropata.

774 a. Huihuinga o nga Rangatira Maori.

253 X 322. 2 pp., folded ; outside pages blank. Four columns of
Maori on right, faced by three columns of the English original on left,
under the title, " Meeting of New Zealand Chiefs."

Accoimt of a meeting held at Orakei on March 28, 1889, reprinted from
the Auckland Evening Star, with corrections and emendations. The Maori
title is preceded by the translation of a note to that effect which follows
the English title.

775. Ko nga | Tatai Korero [&c., as No. 722, except " Pukapuka tua-ono " and
" 1889 "].

210 X 134. Pp. 70 and two illustrations.

Maori version printed as a supplement to vol. vi of White's Ancient
History of the Maori. See No. 722.

H 384.

776. [He Powhiri.]

210 X 131. 1 p.

A leaflet dated " Turanga, 16 Tihema, 1889," and signed " Rongo-
whakaata, Te Aitanga a Mahaki, Ngaitahupo," containing an invitation
to a meeting in the following March.

777. Te Korimako. | He nupepa whakaatu i nga rongo o te ao katoa, nga tikanga
o te I Whakapono me era atu mea. | Nama 1. Opotiki, Tihema 2, 1889.
Te utu 3d.

308 X 229. Pp. 8. Two columns. The heading over the leader is,
" Te Korimako Hou [The New Korimako]," and this became the title in
No. 7. Imprint at end, " He mea ta e Rapata Henare mo te rangatira o
tenei. nupepa, e Hemi Karaparehi, i tana Whare perehi, Wikitoria Tiaima,
Wiro Teriti, Tauranga, a he mea perehi e te Rev. H. Manihera, Opotiki,
Mane, Tihema 2, 1889."

An attempt by the Rev. G. Maunsell to revive Te Korimako (No. 630).
No. 7, August 8, 1890, seems to have been the last issued.

778. Te I Haerenga | Tuaruatanga Mai | o Ihu KaraitL

178 X 109. Pp. 32. Title-page in ornamental border. No date. Six
illustrations. Imprint, " He mea ta na te Avondale Perehi, Cooranbong,
N.S.W."

"The Second Coming of Jesus Christ." By the Seventh -day
Adventists.

779. Mararaataka | mo te tau | 1890.
See No. 643.

1890] OF Printed Maori. 145

780. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1890.

An issue of 1,000 from the corrected plates of the 1882 edition, but
now increased to 491 pages by the addition of the Thirty-nine Articles,
imder the heading, " He Whakarohe " (pp. 475-490), and the Table of
Prohibited Degrees (p. 491). The text is that of 1882 (No. 619), with
corrections and parts reset. The imprint on verso of title-page now appears
as " London : | Printed by Gilbert and Rivington, Ld., | St. John's House,
Clerkenwell Road, E.G."

781. Nga Mahi | a t€ | Hui Topu o te Hahi Maori | o te | Pihopatanga o Waiapu, |

te Minenga tuatahi, | i tu ki Manutukea, | Maehe 3, 4, 1890. | |

Turanga : | Printed at the " Herald " Office, Gladstone Road. | 1890.

209 X 135. Pp. 12.

Report of meeting of combined Native Church Boards, Diocese of
Waiapu. Contents as No. 690. Minutes signed by Edward C. Waiapu,
W. L. Williams, and A. F. Williams. For other meetings see Index.

782. He Mahi | na | te Hui [&c., as No. 670, except lines 7, 8] | Korito ] 22 Hepetema,
1890.

220 X 132. Pp. 8.
As No. 689.

783. He I Himene ] [&c., as No. 735] | 1890. [ Twelfth Thousand.

A reprint, without alteration, of No. 735.

784. Ture Whakatikatika 1890 i nga Ture Whenua | Maori.

285 X 225. Pp. 2. Government pubhcation, 1890.

Maori translation of the Native Land Laws Amendment Act, 1890.

785. Ture Whakawhanui 1890 i te Ture Turanga Kura | Maori.

285 X 225. Pp. 3. Government publication, 1890.

Maori translation of the Native Schools Sites Act Extension Act, 1890.

786. Te Ture Hipi, 1890.

285 X 225. Pp. 20. Government publication, 1890.
Maori translation of the Sheep Act, 1890.

787. Ture Whakatikatika, 1890, i te Ture Rehita Kuri.

285 X 225. P. 1. Government pubhcation, 1890.

Maori translation of the Dog Registration Act Amendment Act, 1890.

788. Ture Karaati Whenua mo Horomona Paatu, 1890.

285 X 225. P. 1. Government publication, 1890.

Maori translation of the Horomona Paatu Land-grant Act, 1890.

146 A Bibliography [1890

789. Acts affecting Native Lands, | Etc. | (In English and Maori) | passed by the

General Assembly, | Session 1890. | | Contents. | Native Land Laws

Extension. | Native School Sites Act Extension. | Sheep. | Dog Registration
Act Amendment. | Horomona Paatu Land-grant. | [Royal Arms] ] Wel-
lington : I By Authority : George Didsbury, Government Printer. — 1890.

285 X 225. A title-page printed for the issue together of the five
preceding items (Nos. 784-788), with the English originals.

790. Native AfEairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1890. I.-3. Pp. ii, 15.

Contains Report and Maori translation.

790 a. Te Whakataunga mo Ngawakaakupe me era [ atu Poroka.

255 X 163. Pp. ? Dated from Native Land Court, Greytown North,
24th Noema, 1890.

Decision of the Court on Ngawakaakupe and other Blocks. A defective
copy in the Turnbull Library breaks off at p. 56.

790 b. Tenei ka panuitia nei nga korero o te hui i tu ki Otorohanga i te ] taenga o
Kawana Anaro ki reira, kia mohio ai te Katoa. | He mea Whakahau, |
Na.Te Ruihi, | Hekeretari. | Tari Maori, Poneke, | Akuhata 5, 1890.

343 X 218. 2 pp. No imprint.

A notification by the Native Secretary in regard to a meeting at
Otorohanga between the Governor (Lord Onslow) and the Waikato Natives.

791. Nga I Huarahi Whakahaere | o | te Kooti Whenua Maori [ [Royal Arms] ]

\\'ellington : | By Authority : George Didsbury, Government Printer. | • |

1890.

160 X 100. Pp. 19.

Rules for the Native Land Court, in eighty-nine numbered paragraphs,
pp. 3-13 ; schedules, pp. 13-19.

792. Ki nga Tangata Katoa i roto i te Takiwa Pooti mo te Tai Hauauru | o Aotearoa.

330 X 210. 1 p. No imprint.

A circular to the electors of the West Coast of the North Island, dated
from Paroutawhao, October 13, 1890 ; signed " Te Tatana te Whakaupoko."
Followed by an English translation.

793. Toole's Experiences | in New Zealand.

280 X 204. Pp. 4. No title-page, date, or imprint. Double columns.
Contains reprints of some .songs and legends, with the heading, " Toole's
Experiences | in New Zealand." Issued by him in 1890 in jest.

794. [Scripture Card.]

122 X 75. Printed in red, black, and gold, with an ornamental wood-
cut. At foot of the card is " Mrs. Grimke, Manchester. Maori."

Various texts were issued, printed, some horizontally and some
vertically.

1891] OF Printed Maori. 147

795. Te Konetetuhiana o nga Rore | Takiwa.

182 X 122. Pp. (28).

Contains constitution and rules for District Lodges of Good Templars,
with four pages, on blue paper, of additional matter. Translated by
Pererika H. Peneha (Rev. F. H. Spencer).

796. Aroha noa.

217 X 127. Pp. 4. No title-page or date. Imprint, "George Jones,
Printer, Cathedral Square, Christchurch."

A sermon on Grace, with the heading, " Aroha noa. | Ruka xxiv, 46, 47."

797. Maramataka | mo te tau | 1891. | | Kihipane : | Na te Muri i ta ki tona

Whare perehi pukapuka. ] | 1890.

180 X 122. 16 pp. Title in rules.

Almanac as Nos. 522 and 643. A schedule for shortened form of
Church Service, p. 15.

This almanac and those for 1893-1897 were printed by A. R. Muir,
of Gis borne. The back pages were filled as follows : A sacred poem in
Maori style by the Rev. Mohi Turei, 1893 ; table of distances between places
mentioned in the Bible, 1894 ; two hymns, " E Ihu, Reme a t' Atua," and
" Ta Ihu poroaki mai," 1895; list of Our Lord's miracles, 1896; list of
Our Lord's parables, 1897.

798. Nga Mahi | a te | Hui o te Hahi Maori | o nga [ Takiwa o Tauranga, o Turanga,

I i te Pihopatanga o Waiapu, | i tu ki Te Kaha. | Tihema 8, 9, 1890. |
I Turanga : | Printed at the " Herald " Office, Gladstone Road. 1891.

217 X 139. Pp. 12.

Report of meeting of Native Church Board, Diocese of Waiapu.
Contents as No. 690. Minutes signed by W. L. Williams. For other
meetings see Index.

799. Nga Mahi | a te | Hui [&c., as No. 691, except fine 8] | Huihui ki Peria, Oruru,

ia Aperira 4, 6, 1891.

217 X 138. Pp. 28. Title in rules. Imprint at foot of p. 28,
" W. McCuUough, General Printer, High Street, Auckland."

Report of Native Church Board in the Diocese of Auckland, as No. 493.

800. He Mahi | na | te Hui [&c., as No. 670, except lines 7, 8] | Mohaka | 19 Oketopa,

1891.

206 X 140. Pp. 8.
As No. 689.

801. He I Whakamakoha j i te | Rongo-pai a Maka. | [Emblem] | London: | Society
for Promoting Christian Knowledge, | Northumberland Avenue, Charing
Cross, W.C.

185 X 124. Pp. 116. Title on p. 3 ; facing title, " S.P.C.K. | Com-
mentary on the I Holy Gospel | according to | St. Mark. | [Emblem] |
London :" | [&c., as above].

A commentary in Maori by Archdeacon W. L. Williams. Published
in 1891.

148 A Bibliography [1891

802. He I Whakamakoha | i te | Pukapuka a Paora Apotoro | ki te | Hunga o Karatia.
I [Emblem] | London : | Society for Promoting Christian Knowledge, |
Northumberland Avenue, Charing Cross, W.C.

185 X 121. Pp. 37. Title on p. 3 ; facing title, " S.P.C.K. | Com-
mentary on I Galatians. | [Emblem] | London :" | [&c., as above].

A commentary in Maori by Archdeacon W. L. Williams, uniform with
the preceding. Published in 1891.

H524.

803. Ko te Hikurangi [ Tainui Marama Whiti,* | 1891. | — — | He mea Tango mai

no ta te Maori | Whakahaerenga i nga ra o | te tau. | | E Hoani Nahi.

Omahu, Hauraki. | | Printed at the Advertiser Office, Albert Street,

Thames.

216 X 140. Pp. (36) and coloured wrapper. * Gothic. Title-page
repeated in ornamental border on wrapper. Inset slip in English making
three corrections.

Gives the days of each month, with their Maori names, and classification
as lucky or unlucky according to ancient Maori lore, phases of the moon,
and explanatory matter in Maori, several pages of advertisements, and blank
pages for memoranda.

H547.

804. The | Maori- Polynesian | Comparative Dictionary | by | Edward Tregear ] [Four
lines of honours] | " Manus manum lavat." | [Device] | WelUngton, N.Z. :
I Lyon and Blair, Lambton Quay | 1891. | (The rights of translation and
of reproduction are reserved).

242 X 153. Pp. xxiv, 676. Pp. 1-665 in double columns. Short
title, p. 1, "Maori-Polynesian | Comparative Dictionary." Imprint at end,
" Lyon and Blair, Printers, Wellington, | New Zealand."

' Contains Dedication to Max Miiller (p. v) ; Preface (pp. x-xii) ;
Introduction (pp. xiii-xxiv) ; Dictionary (pp. 1-628) ; an unpaged leaf
of addenda and corrigenda ; Key to Words (pp. 629-665) ; Appendices
(pp. 666-673) ; Geographical Index (pp. 674-675). In 1897 Whitcombe and
Tombs took over the remaining stock, and issued them with a new title-
page, undated, with the imprint, " Christchurch, Wellington, and Dunedin,
N.Z. I Whitcombe and Tombs, Limited." A slip of corrigenda was inserted
before p. 1, and a page between pp. 199 and 200 repeating the corrigenda,
and giving, under the heading " Additional," the words " makurakura,"
" makuru," " makururangi," and " makutu," which had been omitted.

895. Te Ture Whakatikatika 1891 i ] Ture Kooti Whenua Maori.

285 X 225. P. 1. Government publication, 1891. »^

Maori translation of the Native Land Court Acts Amendment Act, 1891.

The short title is, " Te Ture Whakatikatika 1891 i nga Ture Kooti Whenua

Maori."

806. Te Ture Maina, 1891.

Translation of the Mining Act. No copy seen.

807. Te Ture Tiaki i te Awa o Whanganui, 1891.

Translation of the Wanganui River Trust Act, 1891. Nc copy seen.

1892] OF Printed Maori. 149

808. Te Ture Whakatikatika 1891 i te Ture whakahaere Moni Nama mo te Tino
Reriwe o Aotearoa.

Translation of the North Island Main Trunk Railway Loan Application
Act Amendment Act, 1891. No copy seen.

809. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1891, second session. I. -3. Pp. iii, 34.

Contains Report and Maori translation.

810. Te Paki o Matariki. | Ko te mana motuhake o te Kingitanga o Aotearoa. |
Te Kauhanganui, Maungakawa.

Size and form very irregular. No. 5, a folio, 350 X 210, and No. 6,
a broadside, 665 X 415, having four columns in rules. Some numbers have
the title surmounted by a rough, grotesque design of a quasi-heraldic character.

The official paper of "King" Tawhiao, published at irregular intervals
from some time in 1891 to October, 1902. It was printed at Cambridge,
Waikato.

H545.

811. Maramataka | mo te tau 1892.
See No. 643.

812. Nga Mahi | a te | Hui o te Hahi Maori | o te | Takiwa o Turanga, | i te
Pihopatanga o Waiapu, | I tu ki Horowera. | Nowema 30, Tihema 1,

1891. I I Turanga :* | Printed at the " Herald " Office, Gladstone

Road. I I 1892.

216x135. Pp. 10, (1). * Gothic.

Report of meeting of Native Church Board, Diocese of Waiapu, con-
taining list of members (p. 3) ; minutes, including President's address,
signed by W. L. WiUiams (pp. 5-10) ; accounts (p. 10) ; statistical table
(p. 11). For other meetings see Index.

813. Nga Mahi | a te ] Tuarima o nga Hui Nui [&c., as No. 672 to line 7] | Noho ki

te Kura i Tipene, Panera, Akarana i a | Hanuere 8, 9, 1892. | |

Akarana : ] I perehitia e Wiremu Makura, Hai Tiriti. | | 1892.

215 X 136. Pp. 28. Title in rules.

Fifth meeting of combined Native Church Boards in the Diocese of
Auckland. Contents as No. 672.

814. He Mahi | na | te Hui [&c., as No. 670, except lines 7, 8] | Waipatu | 14 Maehe,
1892.

222 X 141. Pp. 8. Title in rules.
As No. 689.

150 A Bibliography [1892

815. Nga Korero | o te Hui o te | Whakakotahitanga | i | tu ki te | Tiriti o Waitangi.

I I Aperira 14, 1892. | Akarana : | I perehitia e Wiremu Makura,

Hai Tiriti.

210 X 135. Pp. 20. Title repeated in ornamental border on coloured
wrapper.

Report of a meeting held at the Bay of Islands to discuss the Treaty
of Waitangi.

H 536.

816. A 1 Dictionary | of the | New Zealand Language | by the Right Reverend |
William Williams, D.C.L. | Bishop of Waiapu, New Zealand. | Fourth
edition | with numerous additions and corrections, and an Introduction,
and a New English-Maori Vocabulary. | By the Venerable | W. L. Williams,
B.A. I Archdeacon of Waiapu. | [Device] | Upton and Co., | Auckland. |
WilUams and Norgate, | 14, Henrietta Street, Covent Garden, London,
and 20, South Frederick | Street, Edinburgh. | 1892.

216 X 140. Pp. xvi, 326, the latter in double columns. Imprint at
end, " Printed by | R. Co upland Harding | Wellington and Napier, New
Zealand."

Fourth edition of No. 107, with the prefatory matter of the third edition
unaltered, the two parts of the dictionary much increased, and addenda and
corrigenda (pp. 321-325). The Maori-English portion was reprinted in 1915.

A fifth edition was printed by the Government, under the auspices of
the Poljmesian Society, in 1917. This has no English-Maori section.

H 118.

817. Aotearoa. | He Nupepa ma nga tangata Maori. | Pukapuka I. Nepla, 4 Hune,
1892. Nama 1.

380 X 255. Pp. 8, of three columns. Imprint at end, " He mea Ta
ki te Whare ta o te Iwinini Niuhi i raro i te Mana o Hone Tamati Mariata
Honepi, Nepia, Hatarei Hune 4, 1892."

No other numbers of this paper have been noticed.

818. Fac-similes | of the | Declaration of Independence | and the | Treaty of Waitangi.
I Wellington. | By Authority : George Didsbury, Government Printer.
I 1 1892. Reprint.]

See No. 539.

819. Ture Whakatikatika 1892 i " Te Ture Rahui Maori | o Kaiapoi, 1877."

286 X 225. Pp. 4. Government publication, 1892.
Maori translation of the Kaiapoi Native Reserves Act 1877 Amendment
Act, 1892.

820. Ture Moni Tiaki mo Kaihau, 1892.

286 X 225. Pp. 3. Government publication, 1892.
Maori translation of the Kaihau Trust Money Act, 1892.

J

1892] OF Printed Maori. 151

821. Ture Rahui o Kaipo (Nama 2).

285 X 225. Pp. 2. Government publication, 1892.

Maori translation of the Kaipo Reserve Act, 1892 (No. 2). This Act
repealed the original Act of the same session, which presumably was not
printed.

822. Ture Karaati Whenua mo Mere Taka, 1892.

285 X 225. P. 1. Government publication, 1892.
Maori translation of the Mere Taka Land-grant Act, 1892.

823. Ture Whakatikatika 1892 i te Ture Maina.

285 X 225. Pp. 2. Government publication, 1892.
Maori translation of sections 1, 3, 16, and 17 of the Mining Act Amend
ment Act, 1892.

824. Ture Hoko Whenua Maori, 1892.

285 X 225. Pp. 5. Government publication, 1892.
Maori translation of the Native Land Purchases Act, 1892,

825. Ture Whakamana Take Whenua Maori, 1892.

285 X 225. Pp. 5. Government publication, 1892.

Maori translation of the Native Land (Validation of Titles) Act, 1892.

826. Ture Whakatikatika 1892 i te Ture whakahaere | Moni Nama mo te Tino

Reriwe o Aotearoa.

285 X 225. Pp. 2. Government publication, 1892.

Maori translation of the North Island Main Trunk Railway Loan Appli-
cation Acts Amendment Act, 1892.

827. Ture Whakawa ano i nga Take Kairiiwhi Tupapaku | mo Orakei, 1892,

285 X 225. Pp. 2. Government publication, 1892.
Maori translation of the Orakei Succession Further Investigation Act,
1892.

828. Ture Mahi Tio, 1892.

285 X 225. Pp. 11. Government publication, 1892.
Maori translation of the Oyster Fisheries Act, 1892.

829. Ture Whiriwhiri i nga Take o te Rohe Potae, 1892.

285 X 225. Pp. 2. Government publication, 1892.

Maori translation of the Rohe Potae Investigation of Title Act, 1892.

830. Ture Whakatikatika Whakamana i nga Take o | Tahoraiti.

285 X 225. Pp. 2. Government publication, 1892.
Maori translation of the Tahoraiti Titles Amendment and Validation
Act, 1892.

152 A Bibliography [1892

831. Ture Rahui o Waikouaiti, 1892.

285 X 225. Pp. 9. Government publication, 1892.
Maori translation of the Waikouaiti Reserves Act, 1892.

832. Ture Whakatikatika 1892 i te Ture Tiaki mo te Awa | o Whanganui, 1891.

285 X 225. P. 1. Government publication, 1892.

Maori translation of the Wanganui River Trust Act 1891 Amendment
Act, 1892.

833. Ture Whakatau Rahui o te Tai Hauauru, 1892.

285 X 225. Pp. 20. Government publication, 1892.

Maori translation of the West Coast (Settlement Reserves Act, 1892.

834. Acts affecting Native Lands, ] [&c., as No. 789] | 1892.

286 X 225. A title-page printed for the issue together of the fifteen
preceding items (Nos. 819-833), with the English originals.

835. Ture Rahm Maori o te Tai Hauauru o te Waipounamu me | Whakatu.

285 X 225. Pp. 6. A reprint, in smaller type, of No. 741 ; issued from
the Government Printing Office in 1892.

836. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1892. I.-3. Pp. ii, 19.

Contains Report and Maori translation.

837. Kupu o roto o te Kupu Tohutohu | mo nga Kura Maori.

187 X 125. Pp. 14. No title-page or imprint.

Regulations for Native schools, under the above heading, signed, " Na
Te Riwhi, | W. P. Reeves, | Minita mo nga Kura," and dated " Poneke,
Tihema 9, 1892." P. 11 has the heading, "Kupu Apiti, Te Makarini
Scholarships," giving regulations in seven numbered paragraphs.

838. Paremata Maori o Niu Tireni. | | Nohoanga tuatahi | | I tu ki Te

Waipatu, Hune 14, 1892.

243 X 184. Pp. 26. No title-page. Imprint at end, " Otaki, N.Z. : |

Weepu me ona hoa (Webbe & Co.) Kai Taa Whakaputa. | | 1892."

Report of meeting of so-called Maori Parliament.

839. A Message to the Government of New Zealand.

390 X 225. 1 p. Imprint, " Printed by the authority of King
Tawhiao. By T. K. M. Hadfield, Maungakawa, Cambridge, Waikato, New
Zealand. Tuesday, 15 November, 1892."

The message is in English, followed by a Maori translation.

840. Ko te Horonga o Maunga-a-kahia. By Timi Wata Rimini.

Journal Pol. Sac., 1892, vol. i, pp. 149-151.

1893] OF Printed Maori. 153

841. On a Maori Waiata. By R. C. Bruce.

Trans. N.Z. Inst., 1892, vol. xxv, p. 427.

842. Tirohanga ki nga taha e rua. | Te Huarahi ki te ] Oranga Tonutanga. | Na

Henare Karani. | | He mea whakamaori e Paraire Tomoana. | A. A.

George, Kai-ta, Market Street, Hastings.

115 X 85. Pp. 36, and coloured wrapper. Title on wrapper only.
A tract, " Looking to both sides. The Road to Eternal Life." Trans-
lated by P. Tomoana.

843. Maori. | Ora-tuturu, [ Mohiotanga-tuturu, | me te Hari-tuturu. | | Translated

from the English. | | A. S. Rouse, ] 15 & 16 Paternoster Square,

London. ] | Price One Penny.

118 X 75. Pp. 48, including covers. Title-page in rules on the cover
only.

A tract, signed " Hori Katinga," dealing with "Unfailing Life, Know-
ledge, and Happiness." On the back cover is " Bible and Tract Depot, |

Cuba Street, | Wellington, N.Z. ] | Bible and Tract Depot, | Karanga-

hape Road, Newton, Auckland, N.Z."

844. Maramataka { mo te tau | 1893.

See No. 797.

845. Nga Mahi ] a te | Hui [&c., four lines, as No. 812] | i tu ki Kakariki, |
Tihema 12, 13, 1892. i [&c.] | 1893.

209 X 138. Pp. 9, (1).

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 812. For other meetings see Index.

846. Nga Mahi | a te | Hui Topu [&c., three lines, as No. 781] | te minenga tuarua,

I i tu ki Manutukea, | Maehe 6, 7, 1893. | [&c.] | 1893.

210 X 139. Pp. 10, (1).

Report of second meeting of combined Native Church Boards, Diocese
of Waiapu. Contents as No. 781, with statistical table. For other meetings
see Index.

847. Nga Mahi | a te ] Hui [&c., as No. 518, except line 8 and imprint] | I huihui

ki Mangakaahia, ia Aperira 5, 6, 1893. | — | Akarana : | I perehitia e
Wiremu Makura, Hai Tiriti. | 1 1893.

208 X 135. Pp. 24. Title in rules. Imprint at end, " W. McCullough,
General Printer, High Street, Auckland." . , , ^ tvt ^r>o

Report of Native Church Board in the Diocese of Auckland, as No. 49.J.

848. Te Pukapuka | o nga Inoi, ] [&c., as No. 525] | 1893.

An issue of 1,000 of the 1890 edition (No. 780).

154 A Bibliography [1893

Himene.

127 X 80. Pp. 16. No title-page, date, or imprint.

A collection of twenty hymns, with the heading " Himene " on the
first page. The hymns are all taken from the larger collection. No. 736,
and each has above the first verse the metre and the name of the tune.
Printed in Gisborne, 1893.

849 a. He Kupu | ma te Ngakau Inoi | " Kei whakamutua te inoi." — 1 Teha. 5, 17 |
No Akarana : | Taia ki te Perehi a McCuUough. | 1893.

210 X 130. Pp. (4) and 19. On p. (3) is a commendatory note signed
by Hori Kerei (Sir G. Grey), in which he mentions that he had assisted in
setting the type for the first edition at Purewa in 1845. In cloth boards.

A reprint of the first nineteen pages of the 1850 edition (No. 200), but
having the three opening paragraphs for Sunday morning repeated at the
opening for each day of the week.

860. Ko te I Katikihama | o te | Hahi Katorika | [Woodcut] | Riona | He mea ta ki
nga perehi o | Emanuera Wita | Te Kaita o te Ahipihopa, | o nga Whare
Pukenga ano hoki. | | 1893.

145 X 96. Pp. xii, 217. Title on p. v ; short title, " Ko te Kati-
kihama I o te I Hahi Katorika," on p. i ; imprint, " He mea ta," &c.,
as above, p. ii ; frontispiece, p. iv ; imprimatur, p. vii ; Kupu Whakaari
(Preface), pp. ix-xii. Eleven full-page illustrations and numerous woodcuts
in the letterpress.

Contains Devotions (pp. 1-54) ; Catechism and Instructions (pp. 67-182) ;
hymns (pp. 183-209) ; Glossary (pp. 210-213) ; Table of Contents
(pp. 215-217).

851. Popular | Maori Songs. ] As written by the Maoris of Waikato, | February,
1864. I I Collected and arranged by | John McGregor. | | Auck-
land : John Henry Field, Printer, Albert Street. | | MDCCCXCIII.

I I All Rights Reserved. |

216 X 140. Pp. 140. Title-page repeated on coloured wrapper.

Contains Preface (p. 3) ; Maori title, " Ko nga | Waiata Maori. | Na

te Maori o Waikato e tuhituhi, | Pepuere, 1864. | | Na Hone Maka-

reka, | e whakarite. | | Akarana : | Na Hone Henare Piira, i ta. |

I 1893 " (p. 5) ; Maori Preface (p. 7) ; 258 pieces (pp. 9-132), one of

them being in prose (pp. 24-28) ; Index (pp. 133-139) ; Glossary and
Errata (p. 140).

A supplement was issued in 1898 (No. 966).

H 421.

862. He Whakaaturanga tere. | He huihuinga no nga rarangi Karaipiture, | he mea
ata whakatakoto ki tona wahi ki tona | wahi kia rite ki tona tikanga ki |

tona tikanga. | | He mea ata whakarite ma nga kai kauwhau me nga

I kai-ako Karaipiture. | | Akarana : | He mea ta na Henare Pereti.

i Hotereni-tiriti.

159 X 109. Pp. vii, 174. No date, but Preface signed " Na W. T.
Tuati," and dated " Hepetema 17, 1893." Margiilal notes.

Concise proofs of Mormon doctrine, compiled by W. T. Stuart. Con-
tains a statement of faith, signed " Hohepa Mete " (Joseph Smith), pp. 1-4 ;
a number of passages from the Old and New Testament, with the doctrines
supported thereby stated in marginal notes.

1893] , OF Printed Maori. . 155

853. Te Karoro | Tipi Hau. | He Kimihanga, he Hahunga | i te Whare Nui *o

Tongameha. | — | Printed at the Bay of Plenty Times Office, Tauranga.
I 1893.

135 X 105. Pp. 20. Title repeated in border on coloured wrapper ;
pages in rules.

Contains petitions to the Queen and other documents relating to the
Hot Lakes, arranged in five sections.

853 a. Huia Tangata Kotahi.

280 X 220. Pp. 8. No. 1. February 8, 1893.

A newspaper printed at Hastings. In No. 2 the title was surmounted
by a rough emblematic cut. With No. 7 the size changed to 380 X 250 mm.
Latest issue seen, No. 49, vol. 2, February, 1893. It was edited by Ihaia
Hutana.

854. Ture Pooti, 1893.

285 X 225. Pp. 6. Government publication, 1893.
Maori translation of portions of the Electoral Act, 1893.

855. Ture Whakatikatika 1893 i te Ture Taiapa, 1881.

285 X 225. Pp. 2. Government publication, 1893.

Maori translation of the Fencing Act 1881 Amendment Act, 1893.

856. Ture Whakamaroke Whenua, 1893.

285 X 225. P. 1. Government publication, 1893.
Maori translation of the Land Drainage Act, 1893.

857. Ture Whakamana mo Mangatu Nama 1, 1893.

285 X 225. Pp. 4. Government pubhcation, 1893.

Maori translation of the Mangatu No. 1 Empowering Act, 1893.

858. Tur© Whakatikatika 1893 i te Ture Whakahaere i nga Whenua | Tuturu o nga

Maori, 1888.

285 X 225. Pp. 2. Government publication, 1893. Type not that
usual in Acts, but similar to that of No. 835.

Maori translation of the Maori Real Estate Management Act 1888
Amendment Act, 1893.

859. Ture Whakapumau i nga Tiwhiket« o te Kooti | Whenua Maori, 1893.

285 X 225. Pp. 9. Government publication, 1893.
Maori translation of the Native Land Court Certificates Confirmation
Act, 1893.

860. Ture Hoko Whakawhiwhi Whena Maori, 1893.

285 X 225. Pp. 12. Government . publication, 1893. " Whena " in
heading a misprint for "Whenua." Type as No. 858, above.

Maori translation of the Native Land Purchase and Acquisition Act,
1893.

156 . A Bibliography [1893

861. Ture Whakamana Take Whenua Maori, 1893.

285 X 225. Pp. 10. Government publication, 1893.

Maori translation of the Native Land (Validation of Titles) Act, 1893.

862. Ture Whakamarama Rehita hoki i nga Tiaki | Maori me nga Tono, 1893.

285 X 225. Pp. 3. Government publication, 1893.
Maori translation of the Native Trusts and Claims Definition and
Registration Act, 1893.

863. Ture Whakatikatika 1893 i nga Ture Reiti.

285 X 225. Pp. 3. Government publication, 1893. Type as No. 868,
above.

Maori translation of Part II (sections 16-21) of the Eating Acts Amend-
ment Act, 1893.

864. Ture Whakatikatika 1893 i te Ture Whiriwhiri i nga | Take ki te Rohe Potae.

285 X 225. Pp. 2. Government publication, 1893.
Maori translation of the Rohe Potae Investigation of Title Act Amend-
ment Act, 1893.

865. Ture Whakatikatika 1893 i te Ture Whakatere | Rakau.

'285 X 225. P. 1. Government publication, 1893. Type as No. 858,
above.

Maori translation of the Timber-floating Act Amendment Act, 1893.

866. Ture Whakatikatika 1893 i te Ture Tiaki mo te Awa o Whanganui.

285 X 225. P. 1. Government publication, 1893. Type as No. 858,
above.

Maori translation of the Wanganui River Trust Amendment Act, 1893.

867. Ture Whakatikatika 1893 i te Ture Whakatau Rahui | o te Tai Hauauru.

286 X 225. Pp. 4. Government publication, 1893.

Maori translation of the West Coast Settlement Reserves Act Amend-
ment Act, 1893.

868. Acts affecting Native Race | (in English and Maori), | [&c., as No. 789] | 1893.

286 X 225. A title-page printed for the issue together of the fourteen
preceding items (Nos. 854-867), with the English originals.

869. Native Affairs Committee [ (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1893. I.-3. Pp. ii, 24.

Contains Report and Maori translation.

870. Te Ture Kohinga Whakatopu.

210 X 140. Pp. 8. Printed by Samuel Costal], Government Printer,
in 1893.

Rules for meeting of Maoris in a union at Poverty Bay, with names of
officers and committee, under above heading.

J

1894] OF Printed Maori. 157

871. [Articles from the Journal of the Polynesian Society.]

i. Ko te Horonga o Pukehina, o Oreiwhata me Poutuia. By Timi

Wata Rimini. Journal Pol. Soc, vol. ii, 1893, pp. 44-46.
ii. He Karakia Whaiwhaia na Ngati-Porou. By Tuta Tamati. lb.,

pp. 103-104.
iii. He Waiata whangai Ariki. By Hare Hongi. lb., p. 122.
iV. Te Haerenga mai o Kupe i Hawaiki. ByTeWhetu. /6., pp. 147-149.
V. The Kurahaupo Canoe. By Te Kahui Kararehe. lb., pp. 187-188.
Vi. Te Patunga o Ngarara-Huarau. By Te Whetu. lb., pp. 212-215.
Vii. Ko te Hoenga mai o te Arawa, raua ko Tainui i Hawaiki. By
Takaanu Tarakawa. lb., pp. 220-231.

872, Maramataka | mo te tau | 1894.
See No. 797.

873. Nga Mahi | a te | Hui [&c., four lines, as No. 812] | i tu ki Tuparoa, |
Tihema 4, 5, 1893. | [&c.] | 1894.

216 X 139. Pp. 10.

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 812, without the statistical table. For other meetings see
Index.

874. Nga Mahi | a te | Hui [&c., as No. 518 to line 8] ] I huihui ki Ohaeawai i a
Maehe 29, 30, 1894. | - — | Akarana : | I perehitia e Henare Perete,
Hoterani Tiriti. [ | 1894.

215 X 140. Pp. 24. Title in rules. Imprint at end, " H. Brett,
General Printer, Shortland Street, Auckland."

Report of Native Church Board in the Diocese of Auckland, as No. 493.

875. He Mahi | na | te Hui [&c., as No. 670, except lines 7, 8] | Waipatu | 1 Oketopa,
1894.

216 X 134. Pp. 8. Title in rules.
As No. 689.

876. Ko te j Kawenata Hou | a | to tatou Ariki a te Kai Whakaora | a Ihu Karaiti.

I He mea whakamaori mai no te Reo Kariki. [ London : | Printed for the
British and Foreign Bible Society. | 1894.

194 X 134. Pp. 250. Titles in rules. Double columns and two columns
of marginal references, all in rules ; minion. On verso of title, " Maori
New Testament."

The eighth edition, with references, the text and arrangement following
the 1887 edition (No. 732, above). Printed by Clowes, from copy supplied
by Archdeacon W. L. Williams, who corrected the proofs as far as signa-
ture H ; the remainder was corrected by the Rev. G. Maunsell, who was
visiting England.

877. He Inoi | Mo te whakaritenga i tetahi Pihopa mo te | Pihopatanga o Waiapu.

140 X 83. 1 p. No date or imprint. A leaflet with the above heading.
Contains a prayer issued in 1894 for use in the Diocese of Waiapu during
a vacancy in the bishopric.

158 A Bibliography [1894

878. Ko te Pukapuka | o nga Inoinga, | [&c., as No. 173] | 1894.

140 X 93. Pp. 198, (100). Brevier.

A revision of the 1879 edition of the Wesleyan Prayer-book (No. 559),
the arrangement being unaltered. The hymns, now 114, mainly in tw^o
columns, have initials of author, where known, and are followed by index
(2 pp.), and authors' names (1 p.). The calendar (12 pp.), in rules, is fol-
lowed by a table of contents (2 pp.), also in rules. At end an imprint, " Ko
Wirihana ma ratou ko Hotene nga kai-ta, kei Akarana." The unnumbered
pages contain the Psalter, printed by the Socety for Promoting Christian
Knowledge, from the plates of their 24mo. edition of the Prayer Book.

879. Ko te | Hitoria poto | o te | Hahi Katorika | No nga ra ano o Hehu Kerito tae

noa ki a tatou. | [Cut] | E kore e ngaro, he waka takere nui. ] Riona |
He mea ta ki nga perehi o Emanuera Wita | Te kaita o t« Ahipihopa, o
nga Whare Pukenga ano hoki. | | 1894.

156 X 115. Pp. 517, (3). Short title, four lines as above (p. 1);
imprint, " He mea ta ki nga perehi o Emanuera Wita " (p. 2) ; frontispiece

(p. 4) ; title (p. 5) ; imprimatur, [Emblem] j De licentia superiorum | |

Imprimatur | f Franciscus | Archiepiscopus Wellingtoniensis. | Imprimatur |
Lugduni, 21 decembris 1893, | J. Dechelette. | Vic. Gen. \ [Emblem] | (p. 7).
Errata (p. 519).

Short history of the Catholic Church to our own times, printed at
Lyons.

880. Ko te I Karakia | Katorika | me ana | ritenga nunui katoa | [Cut] | Riona |

He mea ta ki nga perehi o | Emanuera Wita | Te kaita o te Ahipihopa, o
nga Whare Pukenga ano hoki. | | 1894. .

172 X 140. Pp. (8), 285. Illustrated. Short title, imprint, frontis-
piece, title, and imprimatur, as in preceding entry, on pp. 1, 2, 4, 5,
and 7 of the unpaged sheet.

Service book for use at Mass and in private.

881. Grammar | of the | New Zealand Language | by | R. Maunsell, LL.D., | Arch-

deacon of Auckland. | Fourth edition. | Upton & Co., ] Auckland | |

MDCCCXCIV.

165 X 102. Pp. xvi, 162. Title on p. v ; short title on p. iii,
" Grammar | of the | New Zealand Language." Imprint at end, " Wilsons
and Horton, General Printers, Auckland, NZ | Ko Wirihana ma raua ko
Hotene, nga kai-ta, kei Akarana."

A reprint from the third edition (No. 624), omitting the preface to that
edition and giving only that to the first as printed in the second edition.

882. First Lessons | [&c., as No. 625] | Second edition. | Revised. | Upton & Co., |

Auckland. | Williams and Norgate, | 14 Henrietta Street, Covent Garden,
London ; and [ 20, South Frederick Street, Edinburgh. | | 1894.

159 X 102. Pp. (2), 92, (2), xii, (2). In stiff wrapper, with short

title in rules, " Lessons | in | Maori | | Williams." Imprint at end,

" H. Brett, General Printer, Shortland Street, Auckland." Issued in paper
boards lettered " Lessons | in | Maori. | Williams."

Fourth edition of No. 351. Notwithstanding the statement of the
title-page, this is a page-for-page reprint of the third edition (No. 625), with
a few unimportant corrections. A new title-page was printed in 1896
(No. 932).

A fifth edition was issued in 1904. In this many sections were entirely
rewritten ; new examples were given, chiefly from published Maori works ;
the English-Maori vocabulary was revised and enlarged to 1,128 words;
a Maori-English vocabulary of 334 words was added ; and a series of twenty-
three graduated exercises introduced, together with a key to the same.

The sixth edition, differing little from the fifth, followed in 1910, and
the seventh, further revised, in 1924.

1894] OF Printed Maori. 159

882 a. [He Reta.]

270 X 211. Pp. 2. No title-page or imprint. The second page is
ruled for the entering of the names of subscribers and amounts.

Maori version of a circular letter, dated " Nepia, Hanuere 5, 1894,"
and signed " J. B. Fielder," appealing for subscriptions for a presentation
to Bishop Stuart on his leaving the Diocese of Waiapu.

883. Ture Kooti Whenua Maori, 1894.

285 X 225. Pp. 32. Government pubHcation, 1894.
Maori translation of the Native Land Court Act, 1894.

883 a. Ture Whakamana Take Paanga Whenua Maori Whakatikatika i nga Kereeme
me nga Rohe, 1894.

285 X 225. Pp. 5. Government publication.

Translation of the Native Land Claims and Boundaries Adjustment and
Titles Empowering Act, 1894.

883 b. Ture Whakatikatika 1894 i te Ture Whakamana Take Whenua Maori, 1893.

285 X 225. Pp. 2. Government publication.

Translation of the Native Land (Validation of Titles) Act 1893 Amend-
ment Act, 1894.

883 C. Ture Whakapai Whenua Whakawhiwhi Whenua Maori, 1894.

285 X 225. Pp. 4. Government publication.

Translation of the Lands Improvement and Native Lands Acquisition
Act, 1894.

883 d. Ture Paaka mo te Iwi Katoa i Tongariro, 1894.

285 X 225. Pp. 3. Government publication.
Translation of the Tongariro National Park Act, 1894.

883 e. Ture Hoko o Hauturu Motu, 1894.

285 X 225. Pp. 2. Government publication.

Translation of the Little Barrier Island Purchase Act, 1894.

883 f. Ture Whakatikatika i nga Take Paanga o nga Maori ki Ngaere me etahi atu
Poraka, 1894.

285 X 225. Pp. 2. Government publication.

Translation of the Ngaere and other Blocks Native Claims Adjustment
Act, 1894.

883 g. Ture Reiti, 1894.

285 X 225. Pp. 2. Government publication.
Translation of a portion of the Rating Act, 1894.

160 A Bibliography [1894

883 h. Ture Whakahau kia Haere tonu nga Tamariki ki te Kura, 1894.

285 X 225. Pp. 4. Government publication.
Translation of the School Attendance Act, 1894.

883 i. Ture Whenua Tuunga Kura Maori i Kirikiri, 1894.

285 X 225. P. 1. Government publication.
Translation of the Kirikiri Native School Site Act, 1894.

883 j. Ture mo nga Mahi Nunui o te Koroni, 1894.

285 X 225. Pp. 7. Government publication.
Translation of portions of the Public Works Act, 1894.

884. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1894. I.-3. Pp. ii, 19.

Contains Report and Maori translation.

885. Petition of Major Kemp Te Rangihiwinui.

345 X 215. Appendix to the Journal of the House of Representatives,
1894. J.-l. Pp. 8.

Contains the petition in English and Maori, the latter marked
" Translation."

885 a. Kupu Whakaatu.

342 X 227. 2 pp. Signed " Na Te Hepene " (William James Habens),
and dated " Poneke, 11 Oketopa, 1894."

A notice from the Chief Inspector to the Committees of Native Schools.

[Articles from the Journal of the Polynesian Society.]

i. Ko te Patunga o te Kaiwhakaruaki. By Te Whetu. Journal Pol.

Soc., 1894, vol. iii, pp. 16-17.
ii. Maori, i?angata Maori. By Hoard Nahe. lb., pp. 27-31.
iii. Ko te Rerenga mai o Mata-atua, me Kurahaupo me era atu Waka,

i Hawaiki. By Takaanui Tarakawa. lb., pp. 59-64.
iv. Ko Hinepopo. By E. W. Pakauwera. lb., pp. 98-100.

V. Te Pakanga o te Ahi raua ko te Wai. By Hare Hongi. lb.,

pp. 156-158.

VI. Te Patunga o Mokonui. By Te Aro. lb., pp. 165-166.

Vii. Te Hoenga mai o Te Arawa raua ko Tainui. Bv Takaanui Tara-
kawa. lb., pp. 168-171 and 204-207.
Viii. Te Takenga mai o enei Kupu a Pakeha, a Kaipuke. By Hoani
Nahe Jb., pp. 233-234.

887. Ko I te Panui o Aotearoa. | Mo te | Kooti whakawa Whenua Maori. | No. 1.
Nowema 20, 1894.

280 X 204. Pp. 4. Double columns. Has a rough woodcut head-piece.
A periodical issued by the Maori " king " as a gazette.

1895] OF Pbinted Maori. 161

888. Hicks's | Maori Shorthand | [ Can be learned in a few hours. Is read as

easily as ] longhand. | Invaluable to every Maori scholar. | | To be

obtained from | C, Hicks, | The School-house, Lakeside, near Christchurch.
[ I Printed by Smith, Anthony, Sellars & Co., Limited, Christchurch.

216 X 140. Pp. 8, 8. Title in rules on cover only, having the head-
lines, " Price Ninepence, Post Free | Six Copies, .3/6. Twelve Copies, 6/6."

Consists of Introduction and nine exercises (pp. 1-8), followed by eight
lithographed pages of signs. PubUshed about 1894.

889. The Moriori People of the Chatham Islands.

A series of articles by Alexander Shand appeared under the above
heading in the Journal of the Polynesian Society during the years 1894-1898,
as follows : Vol. iii, pp. 76-92, 121-133, 187-198 ; vol. iv, pp. 33-46, 89-98,
160-176, 209-225; voL v, pp. 13-32 and 73-91 (one chapter), 131-141,
195-211 ; vol vi, pp. 11-18, 145-151, 161-168 ; voL vii, pp. 73-88.
Fourteen chapters in all. Chapters ii, iii, and v-x give original legends
and the translations.

The whole was reprinted by the Government in 1911, the first four
chapters having to be reset, and published in book form with the title : —

Memoirs of the Polynesian Society. | Vol. ii. | | The Moriori

People I of the | Chatham Islands : | their History and Traditions. | — ■ — | By

the late Alexander Shand, of the Chatham Islands. | | Illustrated with

Plates. 1 Wellington and New Plymouth : | Published by the Polynesian
Society of New Zealand. | | 1911.

245 X 155. Pp. x, 218, with three plates and a plan. The title-page
reprinted on coloured wrapper. Imprint on verso of title-page, " Printed
by John Mackay, Government Printer, Wellington. — 1911." Pp. 135-182
and 208-218 were misnumbered, and renumbered with a hand numbering-
machine.

Mr. S. Percy Smith contributed a preface and a final chapter (xv), as
Mr. Shand unfortunately lost his life by fire on July 28, 1910.

890. Maramataka | mo te tau | 1895.

See No. 797.

891. Nga Mahi | a te | Hui [&c., four lines, as No. 812] [ i tu ki Waipiro, | Tihoma 10,

1894. I [&c.] I 1895.

218 X 142. Pp. 7, (1).

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 812. Minutes signed by H. W. Williams. For other meetings
see Index.

892. Nga Mahi | a te | Tuaono o nga Hui Nui [&c., as No. 672, to line 7] | I huihui

ki te Kura i Tipene, Panera, Akarana i a Hanuere 4, 5, 1895. | • |

Akarana : | I perehitia e Henare Perete, Hoterani Tiriti. | | 1895.

212 X 138. Pp. 25. Title in rules.

Sixth meeting of combined Native Church Boards in the Diocese of
Auckland. Contents as No. 672.

893. He Mahi | na | te Hui [&c., as No. 670, to line 6] | Omaahu | 30 Hepetema,

1895. I [Emblem] | Kihipane : | Na te Muri i ta ki tona Whare perehi
pukapuka. | • | 1895.

212 X 139. Pp. 8. Title in rules. Imprint at end, " Herald Print,
Gisborne."

As No. 689.

6— Maori Bib.

162 A Bibliography [1895

894. Te Pukapuka | o nga Inoi, | [&c., as No. 525] | 1895.

An issue of 1,500 of the 1890 edition (No. 780).

895. He Wini Whakamaharatanga ki a | Pihopa Herewini.

213 X 133. 1 p.

A leaflet, dated " Akarana, Nowema, 1895," inviting subscriptions for
a window to be placed in Selwyn College, Cambridge, to the memory of
Bishop Selwyn.

896. Niu Tireni. ] ] Nga Korero mo Tuhoe ] Taenga ki Poneke kia kite i

te Kawanatanga | | Tau 1895. ] | Poneke. | He mea whakahau :

H*amuere Kohitare, Kaita a te Kawanatanga. ] - — - | 1895.

234 X 155. Pp. 15. Title-page on coloured wrapper. Imprint at
end, " He mea Whakahau : i taia e Hamuera Kohitare, Kaita a te Kawana-
tanga. Poneke. — 1895."

Report of a conference of the Urewera tribe with the Premier. The
heading on the first page runs, " Nga Korero o te Huinga atu o te Urewera
ki te Aroaro | o te Pirimia i te whitu o nga ra o Hepetema, 1895."

ia. Kupu tohutohu ki nga Kai-whakahaere mo te | Mahi whakahaere tikanga o te
Mahi I pooti i nga Mema mo te Komiti mo te Kura.

337 X 210. 1 p.

Government publication. Instructions for election of Native School
Committees. Signed " Na te Popi, kai-tirotiro Kura Maori."

897. Maramataka haere [ timata i a Hanuere | tau 1895.

190 X 125. Pp. 142.

Contains prefatory matter and general information (pp. 1-20) ; almanac
(pp. 21-32) ; spaces for memoranda and advertisements (pp. 33-142). On
p. 135 is a note signed by Ihaia Hutana and Paraire Tomoana as publishers.

898. Ture Whakatikatika, 1895, i te Ture Whaka- | haere Tikanga mo te Hoko
Waipiro.

285 X 225. Pp. 2. Government publication, 1895.
Maori translation of sections 24-27 of the Alcoholic Liquors Sale Control
Act Amendment Act, 1895.

899. Ture Taiapa, 1895.

285 X 225. Pp. 14. Government publication, 1895.
Maori translation of the Fencing Act, 1895.

900. Ture Whakatikatika 1895 i te Ture Rahul Maori o | te Tai Hauauru o t«
Waipounamu me Wha- | katu.

286 X 226. Pp. 2. Government publication, 1895.
Maori translation of the Westland and Nelson Native Reserves Act
Amendment Act, 1896.

1895] OF Printed Maori. 163

901. Ture Rohe o Hikutaia Nama 1 Poraka, 1895.

285 X 225. Pp. 2. Government publication, 1895.

Maori translation of the Hikutaia No. 1 Block Boundary Act, 1895.

901 a. Ture Whakatikatika 1895 i nga Ture Whakarite Taake Whenua Taake Utu
tau hoki.

285 X 225. Pp. 2. Government publication.

Translation of a portion of the Land and Income Tax Assessment Acts
Amendment Act, 1895.

901 b. Ture Taone Maori, 1895.

285 X 225. Pp. 6. Government publication. .
Translation of the Native Townships Act, 1895.

901 C. Ture Whakatikatika i nga Ture Whenua Maori, 1895.

285 X 225. Pp. 17. Government publication.

Translation of the Native Land Laws Amendment Act, 1895.

901 d. Ture Whakatikatika 1895 i te Ture Rahui Maori.

285 X 225. Pjj. 3. Government publication.

Translation of the Native Reserves Act Amendment Act, 1895.

901 e. Ture Whakatikatika 1895 i te Ture Reiti.

285 X 225. Pp. 2. Government publication.

Translation of a portion of the Rating Act Amendment Act, 1895.

901 f. Ture Whakariterite Kereeme Whenua Maori, 1895.

285 X 225. Pp. 4. Government publication.

Translation of the Native Land Claim [Adjustment Act, 1895.

901 g. Ture mo Horowhenua Poraka, 1895.

285 X 225. 1 p. Government publication.
Translation of the Horowhenua Block Act, 1895.

902. Ture ] Komiti | Maori.

170x110. Pp.8. Printed on laid paper. Title repeated on wrapper.
Imprint at end, " Printed at the Herald Office, Gisborne." The date, 1895,
appears in the first paragraph. u t?

A set of regulations, drawn up apparently by the Maoris of the East
Coast, for the conduct of the kainga, thrown into the form of an Act of
Parliament consisting of twenty-three clauses.

903. Native AfFairs Committee \ (Report of).

345 X 215. Appendix to the Journal of the House of Representacives-
1895. I.-3. Pp. ii, 27.

Contains Report and Maori trauslatiou

164 A Bibliography [1895

904. Nga Bitenga Hopu Manu a te Maori, o mua. By Tamati Ranapiri.

Journal Pol. 8oc., vol. iv, 1895, pp. 132-142.

905. Haere mai !

255 X 200. P. 1. No title-page, date, or imprint. Yellow paper.
A circular, signed " Na Te Maketanara," inviting patronage for the
British Empire Stables, Gisborne. Issued by A. F. McDonnell.

906. Korero Maori. | [&c., as No. 412] | | Fifth Edition. | ] Wanganui,

N.Z. : I Printed and Published by A. D. Willis, Bookseller and Stationer,
I Caxton Buildings, Victoria Avenue.

159 X 102. Pp. 40. No date. Title-page with arrangement altered
repeated in rules on cardboard cover.

This is a reprint of Chapman's third edition (No. 413). Several reissues
without alteration have since been made by the same firm.

907. Maramataka { mo te tau | 1896.

See No. 797.

908. Nga Mahi | a te | Hui [&c., four lines, as No. 812] | i tu ki Tokomaru, |

Tihema 16, 1895. | [&c.] | 1896.

225 X 143. Pp. 8.

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 812, without statistical table. Minutes signed by W. L. Waiapu.
For other meetings see Index.

909. Nga Mahi | a te | Hui o te Hahi Maori | o te | Atirikonatanga o Te Waimate

I i te Pihopatanga o Akarana. | | I Huihui ki Waimamaku ia

Hanuere 31 me Pepuere 1, | 1896. | | Me nga Mahi | a te | Hui o te

Hahi Maori | o te | Atirikonatanga o Waikato. | | I Huihui ki Otoro-

hanga ia Aperira 14, 15, 1896. | | Akarana : | I perehitia e Henare

Perete, Hoterani Tiriti. | | 1896.

211x137. Pp.29. Title in rules.

Reports of two Native Church Boards in the Diocese of Auckland, the
first, as No. 493, pp. 2-25 ; the second, as No. 480, pp. 26-29.

910. Nga Mahi | a te | Hui Topu [&c., three lines, as No. 781] | te Minenga tuatoru,

I i tu ki Manutukea, | Maehe 16, 1896. | [&c.] | 1896.

212 X 138. Pp. 11.

Report of third meeting of combined Native Church Boards, Diocese
of Waiapu. Contents as No. 781. Minutes signed by W. L. Waiapu. For
other meetings see Index.

911. He I Hiniene | [&c., as No. 735] | Poneke : | Na te Haringi i ta | ki tona Whare

perehi pukapuka. { 1896.

137 X 86. Pp. xi, 152. Border round title-page. Imprint at end,
" Wellington, New Zealand : j Printed and published by R. Coupland
Harding, Farish-streot."

Third edition of No. 649. containing 183 hymns. At end is a list
making this the fifth edition, but the second and fourth of that list were
only reprints. A fourth edition was brought out in 1906 by the Society
for Promoting Christian Knowledge, who then assumed the publication.

1896] OP Printed Maori. 165

912. He Karakia | Kua whakaritea i te Pihopatanga o Waiapu mo | te nehu i te
Tupapaku.

140 X 83. Pp. 2. No date or imprint.

A short form of Burial Service for use in the Diocese of Waiapu, issued
about 1896, with the heading above.

913 Te Ora mo te Maori : | he pukapuka | hei korerotanga | mo nga Kura Maori. |
I tuhia I e Hemi H. Popi, | te Kai-tirotiro i nga Kura Maori. | Poneke : |
Hamuera Kohitare, Kai-ta a te Kawanatanga. | — — | 1896.

169 X 102. Pp. 138. Imprint at end, " He mea whakamana :
Hamuera Kohitare, Kai-ta a te | Kawanatanga, Poneke. — 1896."
A revised edition of the work published in 1884 (No. 674).

914. Ture mo Horowhenua Poraka, 1896.

285 X 225. Pp. 7. Government publication, 1896.
Maori translation of the Horowhenua Block Act, 1896.

915. Te Ture Whakatau Whenua o Wairewa, 1896.

285 X 225. Pp. 2. Government publication, 1896.

Maori translation of the Lake Forsyth Lands Vesting Act, 1896.

916. Ture Whakatikatika 1896 i te Ture Maina.

285 X 225. Pp. 5. Government publication, 1896.
Maori translation of twenty-one sections of the Mining Act Amendment
Act, 1896.

917. Ture Whakatikatika 1896 i nga Ture Whenua Maori.

285 X 225. Pp. 9. Government publication, 1896.

Maori translation of the Native Land Laws Amendment Act, 1896.

918. Te Ture Whakatikatika 1896 i te Ture Rahui Maori.

285 X 225. Pp. 6. Government publication, 1896.

Maori translation of the Native Keserves Act Amendment Act, 1896.

919. Te Ture Tiaki mo Ngatitoa, 1896.

285 X 225. Pp. 3. Government publication, 1896.
Maori translation of the Ngatitoa Trust Act, 1896.

920. Te Ture Whakatikatika 1896 i te Ture Reiti.

285 X 225. Pp. 3. Government publication, 1896.
Maori translation of the Rating Act Amendment Act, 1896, omitting
sections 5 and 6.

921. Te Ture Reiti Whenua i runga i tona Utu o te | Whenua ake haunga atu nga

Whakapainga, 1896.

285 X 225. Pp. 4. Government publication, 1896.
Maori translation of thirteen sections of the Rating on Unimproved
Value Act, 1896.

166 A Bibliography [1896

922. Ture Whakatikatika i te Ture mo nga Mahi Hi | Ika o te Moana, 1896.

285 X 225. P. 1. Government publication.

Maori translation of the Sea-fisheries Act Amendment Act, 1896.

923. Ture Rahui Maori o te Takiwa o te Urewera, | 1896.

285 X 225. Pp. 6. Government publication, 1896.

Maori translation of the TJrewera Native Reserve Act, 1896.

924. Acts affecting Native Lands, | [&c., as No. 789] | 1896.

285 X 225. A title-page printed for the issue together of the ten
preceding items (Nos. 914-923), with the English originals.

925. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1896. I.-3. Pp. ii, 27.

Contains Report and Maori translation.

926. Nga Huarahi whakahaere | o te | Kooti Whenua Maori : | me te ] Kooti Maori

whakawa tuarua. j Nga Huarahi whakahaere i raro i Wahi II. o | Wahanga II.,
o " Te Ture Kooti Whenua | Maori, 1864." ( Me nga Huarahi whakahaere
i raro i nga | tikanga o " Te Ture Taone Maori, 1895." | [Royal Arms] |
" Poneke : | He mea whakamana : Hamuera Kohitare, Kaita a te Kawana-
tanga. [ — | 1896.

160 X 100. A general title-page to the following : —

i. Nga Huarahi whakahaere | o te | Kooti Whenua Maori, j He mea
tango mai i roto i te New Zealand Gazettie, o te 7 o | nga ra o Maehe, 1895.
I [Royal Arms] | Poneke : [&c., as above] | 1895.

Regulations for the Native Land Court, from the Gazette. Pp. (2), 40.

ii. Huarahi whakahaere apiti atu ki nga Huarahi whakahaere o te Kooti
Whenua Maori Whakawa tuarua.

A leaflet, dated " 15 Hepetema, 1896," and signed " J. F. Andrews,"
giving supplementary regulations.

iii. Huarahi whakahaere, Apiti atu ki nga | Huarahi whakahaere |
o te I Kooti Whenua Maori. | He mea tango mai i roto i to New Zealand
Gazette, o te 19 o | nga ra o Maehe, 1896. j [Royal Arms] | Poneke :
[&c., as above] | 1896.

Additional regulations from the Gazette. Pp. 8.

iv. Nga I Tikanga whakahaere | i raro i | Wahi II., o Wahanga II., |
o I "Te Ture Kooti Whenua Maori, | 1864." | [Royal Arms] | Wellington:
I By Authority : Samuel Costall, Government Printer. | 1896.
Regulations for the Native Land Court Act, 1864. Pp. (4), 20.

V. Nga Huarahi whakahaere | i raro i nga tikanga o | Te Ture Taone
Maori, 1895. | He mea tango mai i roto i te New Zealand Gazette, o te
13 o I nga ra o Pepuere, 1896. | Royal Arms] | Poneke: | [&c., as above]
I 1896.

Regulations for Maori townships, from the Gazette. Pp. 10.

927. Kooti Whakawa Tuarua | ki | Akarana, a te 9 o nga ra o Hanuere, 1896.

345x216. I p. No imprint.

Notice of rehearing under the Native I..and Court Act, 1894.

There were many such notices.

1896] OF Printed Maori. 167

928. Nga Hui Maori | i | Poneke. | 1896. | [Royal Arms] | Poneke : | He mea whaka-
hau. I I taia ai e Hoani Make, Kai-ta perehi a te ] Kawanatanga. | 1896.

205 X 135. Pp. 52.

Report of meetings held at Wellington to discuss with the Premier and
the Hon. J. Carroll matters affecting the Native race.
An English translation of this has been published.

H 536.

929. Nga Korero o Te Hui o Hinetapora.

242 X 153. Pp. 16. No title-page or date. Imprint, " J. H. Field,
Printer, Albert St., Auckland."

Report of a meeting held on February 6, 1896, at Mangahanea, near
Tuparoa, for the opening of the house " Hinetapora." Issued by A. T.
Ngata, with the above heading.

H 536.

930. Whakaaturanga | o nga | tikanga | o te | whakapuaretanga o Hauraki | mo te

mahinga koura. | | Na Tiemi Make. | | (All Rights Reserved.)

Narrative | of the | opening of the Hauraki district | for | Gold mining. |
By James Mackay.

216 X 140. Pp. 32. No date. Imprint at end, " Wm. McCuIlough,
General Printer, High Street, Auckland." Coloured wrapper with title
repeated in ornamental border, with the addition of the lines, " Te utu
Is. 6d." and " Price Is. 6d.," and the imprint, " Wm. McCuIlough, Printer,
High Street, Auckland." Folded map between pp. 16 and 17.

Maori address to the Ngatimaru tribe, dated and signed (pp. 3-15) ;
Introduction, in English, signed, and dated " Auckland, 27th May, 1896 "
(pp. 17-19); English translation of address, signed, and dated "Thames,
25th May, 1896 " (pp. 20-32).

931. He Whakaako | ki te | korero pukapuka | me te tatau a reta. | Hei mahi ma |
nga Kura Maori. | He mea whakamaori. | Poneke. | He mea whakamana :
Hamuera Kohitare Kai-ta a te Kawanatanga. | | 1896.

185 X 123. Pp. 16. Line 7 of title hand-stamped. Imprint at end
as line 9 of title.

Contains fifty reading lessons, graduated as to length rather than
difficulty.

932. First Lessons | [&c., as No. 882, substituting " New Edition " for " Second
Edition," and dated 1896].

This is simply the remainder of the 1894 impression (No. 882), with a
new title-page, printed, no doubt, when the publisher noticed that the
edition was the fourth, and not the second as stated.

933. A system | of | Shorthand | for | Maori. | By j Rev. H. W. Williams, M.A., |
Gisborne. | Wellington : | Samuel Costall, Government Printer. | — — ■ | 1896.

223 X 140. Pp. 5, with two lithographed pages of signs. Title-page
on grey cover.

Four sections of description, and Tables A-K, lithographed.

H 535.

168 A Bibliography [1896

934. [Articlos from the Journal of the Polynesian Society. "l

i, Te Tangi a te Rangi-mauri mo Tonga-awhikau. By Karepa To

Whetu. Journal Pol. Soc, vol. v, 189(5, pp. 112-116.
ii. To Korero mo Whaki-tapui ; mo Tu-taia-roa hoki. By Kerehoma

Tu-whawhakia. lb., pp. 163-170.
iii. Tama-ahua. By Hare Hongi. lb., pp. 233-234.

935. Maramataka | rao te tau | 1897.

See No. 797.

936. Nga Mahi | a te | Hui o te Hahi Maori* | o te | Takiwa o Turanga | i te

Pihopatanga o Waiapu | i tu ki | Whangara | Maehe 15, 1897. | |

Turanga :* | Na Te Wiremu Hapata i ta, ki Re Rau Kahikatea. | |

1897.

228 X 145. Pp. 7. * Gothic. Imprint at end, "Printed by H. W.
Williams at the Te Rau Press, Gisborne."

Report of meeting of Native Church Board, Diocese of Waiapu, con-
taining list of members and minutes, including address of President, signed
by H. W. Williams. For other meetings see Index.

937. Nga Mahi | a te | Hui d te Hahi Maori* | o te Pihopatanga o Akarana | |

I huihui to te | Atirikonatanga o te Waimate | ki Te Pupuke, Whangaroa,

I i a Maehe 18, 19, 1897. | | Me te to | Atirikonatanga o Waikato |

ki te Pourewa, Waipa, | i a Aperira 27, 28; 1897. | | Turanga :* |

Na te Wiremu Hapata i ta ki Te Rau Kahikatea. | | 1897.

228 X 145. Pp. 28. * Gothic. Imprint at end, " Printed by H. W,
Williams at the Te Rau Press, Gisborne."

Reports of two Native Church Boards in the Diocese of Auckland, the
first, as No. 493, pp. 2-20 ; the second, as No. 480, pp. 21-28.

938. Ho Mahi | na | te Hui o te Hahi Maori | o te | Takiwa o Heretaunga |

i whakaminea nei ki | Waipatu | i a Nowema 28, 29, 1897. | [&c.]

Report of meeting of Native Church Board of Hawke's Bay. No copy
of this has been traced.

939. Ko te | Kawenata Hou | a | to tatou Ariki a te Kai Whakaora, | a Ihu Karaiti.

I He mea whakamaori mai no te Reo | Kariki. | London : | Printed for
the British and Foreign Bible Society. | 1897.

137 X 89. Pp. 619. Title in rules. , Double columns, minion, in rules.
Short title prefixed to title-page, "Maori | New Testament and Psalms."

A reprint of the 1887 version (No. 732, above), arranged in verses,
with two maps. The ninth edition of the New Testament, but issued only
with the Psalms, as above, which begin on p. 497, with the heading, " Ko
nga Waiata a Rawiri," but no separate title-page. Printed by the Clarendon
Press, and corrected by Bishop W. L. Williams.

940. Te Fukapuka | o nga Inoi, [ [&c., as No. 525] | 1897.

An issue of 3,CX)0 of the 1890 edition (No. 780).

Similar issues were made in 1!>02 and 1905. In 1909 the ])latcs were
repaired and further corrected by Clowes and Sons, who printed an issue
of 6,(X)0, and a similar issue three years later.

1897] OF Printed Maori. 169

941. Nga Korero o te Hui | i tu ki | Te Aute Kareti, | Nepia, Takiwa o Heretaunga,

I Pepuere, 1897. | [Monogram] | " Whakatangata ! Kia Kaha ! " | Gis-
borne : | Printed at the " Herald " Office, Gladstone Road. | | 1897.

243 X 153. Pp. 31. Title repeated in rules on coloured wrapper.

Report of the first meeting of the Te Aute College Association.
Contains objects, &c., of the Association (p. 3) ; members and officers
(pp. 4-6) ; report (pp. 7-31). There were published at the same time, in
English, the report and the papers read at the Conference.

942. Ture Whakatikatika i nga Tore VVhenua Maori, 1897.

285 X 225. Pp. 3. Government publication, 1897.

Maori translation of the Native Land Laws Amendment Act, 1897.

943. Ture Rahul 1 Kapiti Moutere mo te Katoa, 1897.

285 X 225. Pp. 2. Government publication, 1897.

Maori translation of the Kapiti Island Public Reserve Act, 1897.

944. Acts affecting Native Lands, | [&e., as No. 789] | Sessions I. and II., 1897.

285 X 225. A title-page printed for the issue together of the two
preceding items (Nos. 942 and 943), with the English originals.

945. Native Affairs Committee | (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1897. I.-3. Pp. ii, 12.

Contains Report and Maori translation.

946. Kooti Whenua Maori.

345 X 215. Pp. 1 or more. No title-page or imprint.

A series of notices (Panuitanga) in connexion with the Native Land
Court. The headings give various places and dates for the sittings of the
Court — e.g., " Akarana, a te 28 o nga ra o Hepetama, 1891," or " Rawene,
Hokianga, a te 17 o nga ra o Pepuere, 1897 " — followed by particulars of
the cases to be heard.

947. New Zealand. — ^Education Department. | | The | Native Schools Code, |

1897. I [Royal Arms] | Wellington : | By Authority : John Mackay, Go-
vernment Printer. [ ] 1897.

215 X 138. Pp. 15. Title on coloured wrapper. Imprint at end,
" By Authority : John Mackay, Government Printer, Wellington, 1897."

P. 1 has the heading, " Kupu o roto o te Kupu Tohutohu | mo nga
Kura Maori." The translation is by G. H. Davies. Issued bound up with
the Code in English.

948. t I Ko te Kaiarahi ki te | Oranga Tonutanga. ] | He Pukapuka Karakia |

me te Ako Poto | o te Hahi Katorika. | | " Haere koutou, whakaakona

! nga iwi katoa." | Matiu. xxviii, 19. | | Na te Epikopo o Akarana i

whakaae | kia taia tenei pukapuka. | — — | He mea ta e Brepols raua ko
te tama a Dierckx, Turnhout (Belgique).

125 X 85. Pp. 201. With twelve coloured and one plain inset illus-
trations, and fifteen woodcuts in the letterpress.

Contains devotions for Mass, Psalms, and catechisms. This little
volume is most attractively printed.

7--Maori Bib.

170 A Bibliography [1897

948 a. t I Ko te Kaiarahi ki te | Oranga Tonutanga. | [&c., as preceding entry.]

134 X 90. Pp. 201. Another impression of the preceding it«ui, on
thicker paper, issued without the frontispiece and coloured plates.

949. He Panuitanga.

335 X 210. 1 p. Imprint, " Printed by H. W. Williams, at the
Te Rau Press, Gisbome."

A " Powhiri," or invitation, to a Christmas gathering at Te Kaha, in
the Bay of Plenty, signed by twelve leading Natives, and dated " Hurae 8,
1897."

950. He Panuitanga.

345 X 215. 1 p. Imprint, " Printed by H. W. Williams at the
Te Rau Press, Gisborne."

A " Powhiri," or invitation, to a Christmas gathering, signed by twenty
leading Maoris of Nuhaka, and dated "Awamate, Akuhata 23, 1897."

951. Mo te ra i whiwhi ai te Kuini | ki te Karauna o Ingarani.

140 X 83. Pp. 16. No title-page or date. Imprint at end, " Hone
Make, Kai-ta a te Kawanatanga, i Poneke."

The service for the Queen's Accession, under the above heading. On
the last page the National Anthem in Maori, signed " E. M. W." (E. M.
WiUiams). Printed for the Diamond Jubilee, 1897.

H 511.

952. Nga Whai Korero | a [ te Pirimia, | te Right Honourable Rihari Hoani Hetana,
I me etahi rangatira Maori, | mo runga i nga take e pa ana ki te | iwi
Maori. | Poneke : | He mea whakahau, i taia ai e Hoani Make, Kai ta
perehi a te | Kawanatanga. | 1897.

210 X 134. Pp. 18, 14, 15, 28, all with separate imprints dated 1898.
Reports of four meetings of Maoris called by the Hon. R. J. Seddon,
as foUows :—

i. Huihuinga Maori, | Poneke, 25 Oketopa, 1897.
ii. Huihuinga Maori, | te 15 Noema, 1897.
iii. Huihuinga Maori, | Poneke, 29 Noema, 1897.
Iv. Whaikorero a Te Hetana, Pirimia, Minita | Maori hoki, ki nga

Maori, i te Hui i | Papawai, i te 26 o nga ra o Mei, 1898.
The concluding item was also issued separately (No. 964).

H536.

953. Kg te Hahi o Ihu Karaiti o te hunga | tapu o nga ra o muri nei. ] Ko Tona
Karakia, Tona Haerenga, Tona Ahua | me Tona Tutukitanga. | He mea
tuhituhi na tetahi kaumatua | o te Hahi | na Hemi H. Anerahana. |
(James H. Anderson.) | . . . . (Matui 7 : 18) | 1 Na etahi o nga kau-
matua o te hui Maori o Hiona \ te whakamaoritanga. | | Star Printing

Co. 1 Salt Lake aty, Utah. | 1897.

137 X 93. Pp. 75. Frontispiece.

The tenets of Mormonism, by J. H. Anderson, translated into Maori
by a committee. Compare No. 725. ^, , ^

fI524. " '

1898] OF Printed Maori. 171

954. Ko Kame-tara raua ko te wahine tupua. By Karipa Te Whetu.

Journal Pol. Soc, vol. vi, 1897, pp. 102-106.

955. He Waiata, na Tukua-te-Rangi.

207 X 131. 1 p. .

A Maori song of fourteen lines with the above heading.

956. Te Hahi Pono.

165 X 100. Pp. 3. No title-page or date. Imprint at end, " Ko
Wirihana ma, raua ko Hotene, nga kai ta kei Akarana."
A tract on the true Church, under the above heading.
H524.

957. Kupu tohutohu mo te mahi whakato tapahanga ] waina karepe.

255 X 157. Pp. 2. Leaflet with above heading, signed " Joseph Soler,"
and dated " Whanganui, Hepetema, 1896." Imprint at end, " He mea
whakahau, i taia ai e Hoani Make, Kai-ta perehi a te Kawanatanga,
Poneke." Diagram of a vine under the heading.

Directions for propagating vines from cuttings.

H534.

958, Maramataka | mo te tau | 1898. | Turanga : | Na Te Wiremu Hapata i ta ki
Te Rau Kahikatea. | 1897.

105 X 80. Pp. 28. Title, gothic, in rules. Imprint at end, " Printed
by H. W. Williams at the Te Rau Press, Gisborne."

Almanac, two pages to a month, even pages giving Sundays, holy days,
and important events, as No. 643, and odd pages the morning and evening
lessons, in four columns (pp. 2-25) ; list of mountains in the Bible (pp. 26-28).

959. Nga Mahi | a te | Tuawhitu o nga Hui Topu* | o te | Hahi Maori* | 0 te
Pihopatanga o Akarana | i huihui ki | Parawai, Hauraki | i a Maehe 23, 24,
1898. I [Ornament] | Turanga :* ] Na Te Wiremu Hapata i ta ki Te Rau
Kahikatea. ] 1898.

218 X 140. Pp. 24. * Gothic. Imprint at end as No. 937.
Seventh meeting of combined Native Church Boards in the Diocese of
Auckland. Contents as No. 672.

960. Nga Mahi [ a te | Hui o te Hahi Maori* | o te ] Takiwa o Turanga,* | I te
Pihopatanga o Waiapu,* | i tu ki | Raukokore,* | Aperira 22, 23, 1898.*
I [Ornament] [ Turanga :* 1 Na Te Wiremu Hapata i ta, ki Te Rau
Kahikatea. I | 1898.

215 X 142. Pp. 8. * Gothic. Imprint at end as No. 936.

Report of meeting of Native Church Board, Diocese of Waiapu. Contents
as No. 936. Minutes signed by W. L. Waiapu. For other meetings see
Index.

7*

L_.

172 A Bibliography [1898

961. Nga Mahi | a te | Hui o te Hahi Maori* | o te ] Takiwa o Heretaunga | i te

Pihopatanga o Waiapu j i tu ki | Te W'airoa | Nowema 28, 1898 | |

Turanga : | Na Te Wiremu Hapata i te ki Te Raukahikatea | | 1899.

230 X 139. Pp. 8. * Gothic. Imprint at end, "Printed by H. W.
Williams, at the Te Rau Press, Gisborne."
As No. 689.

Nga Korero o te Hui Tuarua | o \ te Kotahitanga | a | nga Tamariki o Te Aute

Kareti | i tu ki | Te Raukahikat«a, Kihipane, | Tihema, 1897. | |

W'hakatangata ! [Monogram] Kia Kaha ! | | Nepia : | 1 perehitia ki

te Tari Nupepa o te Terekarawhi. | | 1898.

218 X 138. Pp. 17. Title repeated in ornamental border on coloured
wrapper.

Report of the second Conference of the Te Aute Association. Contents
similar to those of the first report (No. 941). An English version was also
published.

963. Pukapuka | Rapu. | I nga tangata | Mahi o | Akarana. | | Me nga | utu o

te Tereina. | 1898. | | Akarana : | Na W. Wirikihana, Kai ta perehi,

177 Kuini Tiriti. | | 1898.

210 X 125. Pp. 44, and coloured wrapper with advertisements and
the title, " Kai arahi."

Contains 14 pp. of advertisements in English and Maori, with tram
fares at the foot; 11 pp. of alphabetical directory, with heading, "Kai
arahi Directory " ; the remaining pages have advertisements in English
and Maori. Imprint at end, " This Directory is Compiled and Published
by P. Terua, Land and Commission Agent, Auckland. W. Wilkinson,
Printer, Queen-street, Auckland."

964. Te Whai Korero | a | Te Heatana, | Pirimia. | Minita Maori hoki, ki | nga Maori,

i te Hui i Papawai, | Te 26 o nga Ra o Mei, 1898. | | Ponekc : | He

mea whakahau, i taia ai e Hoani Make, Kai-ta perehi a te | Kawanatanga.

I i 1898.

210 X 135. Pp. 28. Title on coloured wrapper.

Contains the address of Mr. Seddon to the Maori meeting at. Papawai.
See No. 952.

965. A I Maori-English Lexicon : | being a ] comprehensive dictionary | of the | New

Zealand Tongue ; I including | [seven lines of details] [ ] Part I. —

Maori-English. | | By the | Rev. W. Colenso, F.R.S., and F.L.S. ; |

[four lines of honours] | Wellington. | By Authority : John Mackay,
Government Printer. | | 1898.

235 X 163. Pp. xii. 111, (4), 21. Mainly double columns. Short
title, p. i, " Part I. — Maori-English."

A specimen of the lexicon which was not proceeded with. Much of
the material collected by Colenso was incorporated in the fifth edition of
Williams's Dictionary. Contains Maori-English, the letter A (pp. 1-111);
fourteen pages of disconnected specimens of the English-Maori part, with
a title-page similar to the above, but substituting " f]nglish -Maori " for
" .Maori-English " ; an Addendum giving Parliamentary Paper referring to
the proposed Lexicon (pp. 17-21). Compare No. 642.

U 441.

1898] OF Printed Maori. 173

966. Supplement No. 1. ] Popular | Maori Songs. | Collected and arranged bj' | John
McGregor. | Ko nga | Waiata Maori. | Na Hone Makareka. | E kohikohi.

I I Price .... One Shilling. | | Auckland : | Champtaloup and

Cooper, Publishers, Queen Street. ] | 1898. | | (All Rights

Reserved. )

213 X 140. Pp. 31. Title-page repeated on coloured cover, with the
imprint, "Wright and Jaques, General Printers, Albert Street, Auckland."
A supplement to No. 851, containing sixty-three additional pieces. '
A second supplement, paged to follow the first (pp. 33-64, and iii),
with sixty pieces, a selection of proverbs, and an index to the two sup-
plements, M^as published in 1903 ; a thii-d, still continuing the paging
(pp. 65-86), containing thirty -eight pieces, in 1905 ; and a fourth (pp. 87-1 10),
with thirty-three pieces, in 1908.

H421.

967. He Kupu Whakamarama. | No. 1. Nelson (Whakatu), Maehe, 1898. ] Editor —
Rev. F. A. Bennett.

265 X 190. Pp. 2 to 16, each number paged independently. Double
columns. No division into volumes. Occasionally illustrated. Nos. 1 to 10
have the first page occupied by the title between ornaments. Nos. 11 to 26
have on the first page a zinc block (145 X 115 mm.), designed by the
Rev. P. Walsh, between the two titles, " Pipi-wharauroa " and " He Kupu
Whakamarama," the former of which became recognized as the title of the
paper. The heading on p. 2 remained unchanged until August, 1899
(No. 18), when the paper was moved to Gisborne : it then became " Te
Pipiwharauroa, | He Kupu Whakamarama." From No. 27 onwards the
zinc block was discarded, and the paper opened on the first page with the
heading printed in somewhat larger type. Imprint — Nos. 1-17, " Bond,
Finney, and Co., Printers, Nelson " ; No. 18 and onward, " Gisborne,
Printed by H. W. Williams at the Te Rau Press." With Nos. 16-19 there
was issued a two-page supplement, " He Apiti ki Te Pipiwharauroa,"
printed at the Te Rau Press.

A monthly periodical issued by the Anglican Church authorities. It
ceased publication with No. 180, July, 1913.

H 545, 546.

968. Ture Whakatikatika 1898 i nga Ture Whenua Maori, | 1898.

285 X 225. P. 1. Government publication, 1898.

Maori translation of the Native Land Laws Amendment Act, 1898.

969. Ture Whakatikatika 1898 i te Ture Taone Maori.

285x225. P. 1. Government publication, 1898.

Maori translation of the Native Townships Act Amendment Act, 1898.

970. Ture Penihana Kaumatua, 1898.

285 X 225. Pp. 8. Government publication, 1898.
Maori translation of thirty -five sections of the Old-age Pensions Act
1898.

971. Acts affecting Native Lands, ] [&c., as No. 789] | 1898.

285 X 225. A title-page printed fOr the issue together of the three
preceding items (Nos. 968-970), with the English originals.

174 " A Bibliography [1898

972. He Ture Whakahaere i te Mahi Kapia, 1898.

285 X 225. Pp. 7. Government publication; apparently not printed
till 1900.

Maori translation of the Kauri-gum Industrj^ Act, 1898.

973. Native Affairs Committee [ (Report of).

345 X 215. Appendix to the Journal of the House of Representatives,
1898. I.-3. Pp. ii, 24.

Contains Report and Maori translation.

974. Te-Puke-ki-Hikurangi.

430 X 240. Pp. 4, 6, or 8. Triple columns. In Maori. Below the
title a rough illustration of canoes escaping to Hikurangi from the deluge
of Ruatapu. Imprint, "Kingi H. T. Rangitakaiwaho. j Papawai, ■ Grey-
town North, I Wairarapa District " ; changed in December, 1898, to
" Printed and published by T. Renata, imder the authority of H. 1".
Mahupuku, at his registered office, Main Street, Greytown North, Wai-
rarapa." First number dated " Turei, Tihema 21, 1897."

A paper conducted by the Maoris, issued nominally fortnightly, and
appearing with several changes of form till 1913.

H 546.

975. The Jubilee. | Maori Newspaper. | No. 1, Vol. 1. J Te Tiupiri. | January 4, 1898.
Whanganui. | Hanuere 4, 1898.

260 X 190 to 277 X 217. Pp. 8. Double columns. In -coloured
wrapper, with a portrait of Queen Victoria above the title, and advertise-
ments. Imprint, " He mea perehi na Teoni D. Kuini, ki tona Tari ta pepa
i Ritiwe Tiriti o Whanganui, Niu Tireni. | Printed by John I>. Quin at his
registered printing works, Ridgway Street, Whanganui, N.Z."

A paper chiefly in Maori, published at first weekly, then fortnightly,
then at irregular intervals. It ceased publication with No. 80, vol. iii,
July 19, 1900.

H 546.

976. [Articles from the Journal of the Polynesian Society.]

i. Te Haerenga mai o Mata-atua i Hawaiki. By Tutaka Ngahau.

Journal Pol. Soc, vol. vii, 1898, pp. 30-32.
ii. Te Tatau-o-te-po. By Te Kahui Kararehe. lb., pp. 55-69.

977. He Inoi mo te Kareti.

89 X 89 1 p.

A prayer with the above heading, issued about 1898, for use at Tc Rau
College, Gis borne.

978. Declaration.

335 X 210. 1 p. No title-page, date, or imprint.
A form of ecclesiastical assent, in three paragraphs, witli au atteslalion
clause, dated 189 [blank], for use in the Diocese of Waiapu.

1899] OF Printed Maori. 175

979. Maramataka | mo te tau | 1899. | [&c., as No. 958.]

105 X 70. Pp. 32, &c., as No. 958.

Almanac as No. 958, omitting mention of important events, pp. 4-27.
The almanac has, with slight typographical variations, been issued in this
form from this date to 1923.

980. Nga Mahi | a te | Minenga tuawha o | Hui Topu o te Hahi Maori * | o te I

Pihopatanga o Waiapu | i tu ki | Manutuke | Maehe 6, 7, 1899 | |

Turanga :* | Na Te Wiremu Hapata i ta ki Te Rau Kahikatea | • |

1899.

217 X 141. Pp. 14, (2). * Gothic.

Report of fourth meeting of combined Native Church Boards, Diocese
of Waiapu, containing list of members ; minutes, including President's
address, signed by W. L. Waiapu ; standing orders ; and accounts. For
other meetings see Index.

981. Nga Mahi | a te | Hui o te Hahi Maori* | o Te Pihopatanga o Akarana | • |

I huihui to te | Atirikonatanga o Te Waimate] ki Ripia, Wairoa Nota |

i a Aperira 25, 26, 1899. [ | Me to te | Takiwa ^Vhaka^unga o Akarana

I ki Maramatawhana, Kaipara | i a Maehe 14, 15, 1899. | — — • | Turanga :*
I Na Te Wiremu Hapata i ta ki Te Raukahikatea. | | 1899.

220 X 142. Pp. 24. * Gothic. Imprint at end as No. 937.
Reports of two Native Church Boards in the Diocese of Auckland, the
first as No. 493, pp. 3-17 ; the second as No. 480, pp. 18-24.

982. Nga Korero o te Hui Tuatoru | o | te Kotahitanga | o | nga Tamariki o te Kareti

o Te Ante | i tu ki | Taumata-o-Mihi, Tuparoa | Tihema, 1898. | |

Whakatangata ! [Monogram] Kia Kaha ! | | Nepia : | I perehitia ki to

Tari Nupepa o te Terekarawhi. | | 1899.

212 X 140. Pp. 20. Title repeated in ornamental border on coloured
wrapper.

Report of the third Conference of the Te Ante Association. Contents
similar to those of the first report (No. 941). An English version was also
published.

983. Panuitanga | Kawanga Whare-karakia | ki Mangahanea, a te 14 o nga ra o
Pepuere, 1899.

345 X 210. 1 p. No date or imprint.

An invitation to the opening of a church at Mangahanea on February 14,
1899, signed by seventeen leading Waiapu Maoris.

984. Ture Whakatikatika i nga Ture Whenua | Maori, 1899.

. 285 X 225. Pp. 2. Government publication, 1899.
Maori translation of the Native Land Laws Amendment Act, 1899.

985. Ture Whakatikatika i te Ture Rahui Maori, 1899.

286 X 225. P. 1. Government publication, 1899.

Maori translation of the Native Reserves Act Amendment Act, 1899.

176

A Bibliography

1899

986. Ture Whakatikatika i te Ture Taone Maori, 1899,

285 X 225. P. 1. Government publication, 1899.

Maori translation of the Native Townships Act Amendment Act, 1899.

987. Acts affecting Native Lands, | [&c., as No. 789] | 1899.

285 X 225. A title-page printed for the issue together of the three
preceding items (Nos. 984-986), with the English originals.

988. He Ture hei Whakatikatika 1899 i " Te Ture Mahi Kapia, 1898."

285 X 225. Pp. 2. Government publication ; apparentlv not printed
till 1900.

Maori translation of the Kauri-gum Industry Act Amendment Act,
1899.

989. Native Affairs Committee ] (Report of).

345 X 215. * Appendix to the Journal of the House of Representatives.
1899. I.-3. Pp. ii, 15.

Contains Report and Maori translation.

990. Whakanukuhanga j i te tuunga o te | Kooti Whenua Maori | ki | Karamaetie,

ki te 22 o nga ra o Pepuere, 1899.

345 X 215. 1 p. No imprint.

Notice postponing sitting of the Native Land Court. There were many
similar notices.

991. fCJrcular.]

210 X 146. 1 p. No imprint.

A circular letter, dated " Te Ante, Napier, ,11 Maehe, 1899," and signed
" Te Wiremu, Atirikona."

An offer from Archdeacon 8. Williams to supplement money collected
by the Maoris as an endowment for clerical stipends.

992. Te VVhaikorero a te Pihopa.

223 X 140. Pp. 2. No imprint.

Address of the Bishop of Waiapu to the Native Church Board, 1899,
with the heading, " Te VVhaikorero a te Pihopa o Waiapu | ki te Hui T(>pii
o te Hahi Maori, 6 Maehe, 1899."

993. [Articles from the Jovrnal of the Polyneaiav Society.}

i. Ko Hape-tu-ma-ki-te-rangi. By Tamarau and Tutaka Ngahaii.

Journal Pol. Soc., vol. viii, 1899, pp. 49-51.
ii. Mahu raua ko Taewa. Bv T. Tarakawa and Paora Ropiha. Ih..

pp. 122--127.
iii. Nga Mahi a Te Wera, me Nga-Puhi, ki te Tai-rawhiti. By Takaanui

Tarakawa. lb., pp. 179-^182 and 235-241. Continued in

No. 1009.

994. Maramataka | mo te tau | 1900.
See No. 979.

19<WJ OF Printed Maori. 177

995. Nga Mahi | a te | Hui [&c., as No. 961, except lines 8, 9] [ Porangahau |
Pepuere 12, 1900.

221 X 139. Pp. 10.

As No. 689, with a page of accounts added.

9S6. Nga Mahi | a te | Hui o te Hahi Maori* | o te | Takiwa o Tauranga | i te
Pihopatanga o Waiapu ] i tu ki Maketu | Maehe 12, 1900. | Turanga :* |
Na Te Wiremu Hapata i ta ki Te Raukahikatea | ■ | 1900.

211 X 138. Pp. 11. * Gothic. Imprint at end, " H. W. Williams,
Te Rau Press, Gisborne."

Report of Native Church Board in the Diocese of Waiapu. Contents
as No. 689.

997. Nga Mahi | a te | Hui o te Hahi Maori* | o te | Pihopatanga o Akarana \ |

I huihui to te | Atirikonatanga o Te Waimate | ki Kaikohe j i a Aperira

4, 5, 1900. I I Me to te Takiwa Whakarunga o Akarana | ki Te

Pourewa, Waipa | i a Aperira 25, 26, 1900. | | Turanga :* | Na Te

Wiremu Hapata i ta ki Te Raukahikatea. | | 1900.

219 X 142. Pp. 27. * Gothic.

Reports of two Native Church Boards in the Diocese of Auckland, the
first as No. 493, pp. 3-20 ; the second as No. 480, pp. 21-27.

SS8. Nga Mahi | a te | Hui [&c., five lines, as No. 936] | Wharekahika | Aperira 16,
1900. I [&c.] I 1900.

222 X 138. Pp. 8.

Report of meeting of Native Church Board, Diocese of Waiapu. Con-
tents as No. 936. For other meetings see Index.

999. Nga Korero o te Hui Tuawha | o | te Kotahitanga | o nga | Tamariki o te

Kareti | o Te Ante, j I tu ki Papawai, Wairarapa, | Tihema, 1899. | |

Whakatane ! [Monogram] Kia Kaha ! | | Nepia : | I perehitia ki te

Tari Nupepa o te Terekarawhi. | ] 1900.

212 X 141. Pp. 23. Title repeated in ornamental border on coloured
wrapper.

Report of the fourth Conference of the Te Aute Association. Contents
similar to those of the first report (No. 941). An English version was also
published.

Eight further annual Conferences were held, but reports in Maori were
not issued in the case of most of them.

tOOO. Nga Korero o nga Huihuinga | o | te Kawana, Rore Ranapare (Lord Ranfurly),
I o te Raiti Honore Te Hetana (Rt. Hon. R. J. Seddon), | Pirimia, Minita
Maori Hoki, me te | Honore Timi Kara (Hon. James Carroll), Mema mo
te I Iwi Maori i Roto i te Kaunihera Maori, | me nga | Rangatira Maori
me o ratou iwi i o ratou kainga, ] i huihui nei mo runga i [ Nga Pire
Whenua Maori ] me | era atu mea e pa ana ki te iwi Maori. | 1898 me
1899. i [Royal Arms] | Poneke : | Hone Makae, Kai-ta perehi a te
Kawanatanga. ] — - — | 1900.

280 X 216. Pp. 63. Title-page repeated on cardboard cover.
Eighteen full-page process- block illustrations.

Reports of meetings called by the Governor to discuss Native Land
Laws and other matters. The English version, dated 1899, is sometimes
bound up with this.

H 536.

178 A Bibliography [1900

1001. Ture Whakahaere i nga Whenua Maori, 1900.

286 X 225. Pp. 18. Government publication, 1900.

Maori translation of the Maori Lands Administration Act, 1899.

1002. Ture Kaunihera Maori, 1900.

285 X 225. Pp. 9. Government publication, 1900. Type as No. 835.
Maori translation of the Maori Councils Act, 1900.

1003. Ture Taru Kikino, 1900.

285 X 225. Pp. 7. Government publication, 1900. Type as No. 835.
Translation of the Noxious Weeds Act, 1900.

1004. Ture Tiaki Manu me etahi tu ahua Kararehe, 1900.

285 X 225. Pp. 2. Government publication, 1900. Type as No. 835.
Maori translation of the Animals Protection Acts Amendment Act,
1900.

1005. Acts affecting Natives | [&c., as No. 789]. | 1900.

285 X 226. A title-page printed for the issue together of the four
preceding items (Nos. 1001-1004), with the English originals.

1006. He Ture hei whakatikatika i t« Ture Rahui Maori o te | Takiwa o Te Urewera,

1900.

285 X 225. Pp. 3. Government publication ; apparently not printed
till 1901. Type as No. 835.

Maori translation of the Urewera District Native Reserves Act Amend-
ment Act, 1900.

1007. Huarahi-whakahaere | i raro i | te Ture Kaunihera Maori, 1900.

285 X 225. Pp. 5. No title-page or date. Government imprint.
Double columns.

Contains regulations by the Governor in Council under the Maori
Councils Act, 1900.

1008. Native Affairs Committee | (Report of).

345 X 216. Appendix to the Journal of the House of Representatives,
1900. I.-3. Pp. ii, 20.

Contains Report and Maori translation.

1009. Nga Mahi a Te Wera, me Nga-Puhi hoki ki te Tai-rawhiti. By Takaanui

Tarakawa.

Journal Pol. Soc., vol. ix. 1900, pp. 47-54 and 66-74. Continued
from No. 993, ilL

AUTHORS AND TRANSLATORS.

Anderson, J. H.

Hahi o Ihu Karaiti o te hunga o nga ra o muri
nei.

Andrews, Bishop.

Kupu ma te Ngakau Inoi.

Ashwell, B. Y.

Tikanga o te Kainga o Petani.
Aubert, S.

New and Complete Manual of Maori Con-
versation.

Baker, J.

Karere o te Rongo Pai.
Tracts.

Beveridge, Bishop.

Whakaminenga ki te Whare Karakia.
Bleek, W. H. I.

Library of . . . Sir G. Grey.
Broughton, Bishop.

Pukapuka Kawau. (Sermon.)
Brown, A. N.

Kupu maimai aroha.
Buddie, T.

Kawenata Tawhito.
Buller, J.

Pukapuka aroha o nga Kaumatua.
Bumby, J.

Pukapuka aroha o nga Kaumatua.
Bunyan, J.

Pilgrim's Progress.

Busby, J.
Letter.

Colenso, W.
A-nui a Wi.
Hiahia o te Ariki.
Himene.

Inoinga ma te tangata.
Katikihama raotumotu.
Katikihama Wakapakanga.
Ki te Hunga o te Hahi.
Kitenga a Ihikiera.
Korero mo Ani Kanara.
Kupu wakatupato.
Manuwiri hou.
Maori Lexicon.
Matenga totika.
Mo te Hapa o te Ariki.
Pukapuka aroha.
Pukapuka a te Hui nui.
Pukapuka o nga Inoinga (See No. 39).
Pukapuka waki.
Ticket.

Tikanga Kura.
Tuarua o nga Pukapuka waki.

Colenso, Mrs. W.

Tangata i mate ai ona lioa tata.
Cooper, G. S.

Haerenga ki Taranaki.
Cotton, C.

Pi.
Davies, G. H.

Native Schools Code, 947.
Davis, C. 0.

Haerenga ki Taranaki.
Honae.

Maori Hymn Book.
Maori Lesson Book.
Maori Mementos.
Maori Phrase Book.
Muuri raua ko Hangaki.
Pukapuka aroha ki nga tangata Maori.
Temperance Songs.
Tohu mo te Putanga mai.
Davis, R.

Kenehihi.
Defoe, D.

Robinson Crusoe.
Deighton, S.

Moriori Vocabulary.
Donaldson, R.

Hikoi Tuatahi.
Evans, Dr.

Grammar and Vocabulary.
Fielder, J. B.

Letter.
Fitzgerald, Dr.

Ki nga tangata o Poneke.
Pukapuka na te Rata.
Fitzgerald, T. H.
Nuipepa tenei.
Speech and letter.
Goderich, Viscount,

Letter.
Grace, T. S.
Ara taki.

Korero whakatepe.
Riotewari.

Grant, H.

Tirohanga ki nga taha e rua.
Greenwood, Major.

Haerenga ki Taupo.
Grey, Sir G.

Library of , . Sir G. Grey.

Mahi a nga Tupuna Maori.

Mahinga a nga Tupuna Maori.

Moteatea.

Popular and Proverbial Sayings.

Waiata Maori.

180

Authors and Translators.

Ha bens, W. J.
Kupu Whakaatu.

Hamlin, J.
Pukapuka o nga Inoinga.

Hardy, C.
Tiriti o Waitangi.

Hastings, M. A.

Whakaako i nga mea o te Ariki.

Hicks, C.

Maori Shorthand.

Hobbs, J.
Katikihama.
Kawenata Tawhito.
Pukapuka aroha o nga Kaumatua.
Pukapuka o Hopa.

Ironside. S.

Karaitiana wahiiti.

Kairangi, A. te.

Whakaako i nga mea o te Ariki.

Kemp, H. T.

Easy Lessons on Money Matters.

English and Maori Grammar, Dictionary, and

Phrase Book.
First Steps to Maori Conversation.
Ki nga tangata Maori o Poneke.
Kupu maimai aroha.
Moemoea.

New Maori Grammar and Phrase Bonk.
Pocket Vocabulary (?).
Ropitini Kuruho.

Kendall, T.

Grammar and Vocabulary.
Korao.

Kiriwi, Pv.

Account of a Journey up AN'aiknto.

Kissling, G. A.
Kawenata Hou.
Kawenata Tawhito.

Lee, Professor S.
Grammar and Vocabulary.

McGregor, J.

Popular Maori Songs.

Mackary, A.

Hokonga Whenua.

Mackay, J.

Whakaaturanga i njja tikanga o te whaka-
puaretanga o Hauraki.

Mair, G.
Letter.

Mantell, W. B. I).

Ture mo nga Whenua .Maori.

.Mar* in. Sir W.

Hahi i muri i a Te Karaiti.

Lessons in the English T^nguage.
, Tikanga a te Pakeiia.
>- Whakamaoritanga tenei no etahi rarangi,

.Martin, Lady.

Outline of Sfrij>ture History.
Puk^)uka wliakaatu tikanga mo lu

Matthews, J.
Sermon notes.
Whakangawhatanga o te Katikihama.

Maunsell, G.

Karere o te Kongo Pal.
Mahi a nga Apotoro.
Rongo Pal e wha.

Maunsell, R.
Anatikaraiti.
Ekoruhe.

Etahi atu upoko o Tiuteronomi.
Grammar.
Hohua.
Ihaia.

Kawenata Tawhito.
Kupu ma te ngakau inoi.
Mahi a Pita.
Patai. .

Pukapuka tuati.hi a Mohi.
Seven Sermons.
Tetahi wahi o . . . Ekoruhe.
Tetahi wahi o te Kawenata Tawhito.
Tiuteronomi.

Nahi, H.

Hikurangi Tainui mararaa whiti.

Neave, J. J.

Reo aroha no Ingarani.

Norris, Archdeacon.
Mahi a nga Apotoro.
Rongo Pal e wha.

Norris, E.
Grammar.

Pompallier. Bishop.
Ako marama.
Epikopo Katorika.
Etahi reta.
Etahi tino ako.
Letters.

Mahara ki Nu Tireni.
Notes Grammaticales.
Pastoral.
Prose et Poesie.
Pukapuka Hepara.
Tahi Pono Nui.
Tuhituhinga potonga.

Pope, J. H.

Ora mo te Maori.
Pukapuka Kura Maori.

Puckey. W. G.
Kawenata Hou.
r|K)ko e ono (e witu).
Upoko o te Kawenata Tawhiio.
Waiata a Rawiri.

i Reed. A.

Kawenata Tawhito.

Renata.
Nuipepa tenei.
Speech and letter.

Ronaldsf)n, W.
Maramataka.

Authors and Translators.

181

Rouse, A. S.
Ora-tiituni.

Selwyn, Bishop.

Haerenga teiiei a te Pihopa.

Letter.

Sernion. (Kauwhau.)

Shand, A.

Moriori People.

Shepherd, J.
Kawenata Hou.

Shortland, Dr.

How to learn Maori.

Whakamaoritanga tenei no etahi rarangi.

Smales, G.

Pukapuka a Marakai.

Smith, T. H.
Aotearoa.
Himene.

Tikanga nui o te Ture.
VVaiata.

Soler, J.

Kupu tohutohu . . . karepe.

Spencer, F. H.

Konetetuhiana o nga Rore takiwa.
Kupu whakaatu . . . mo to matou haerenga
mai ki Ingarani.

Stuart, W. T.

Whakaaturanga tere.

Taiwhanga, H. R.

Proposals of Mr. Sydney Taiwhanga.

Takana, R.

Korero tawhito tawhito.

Tangata, R.

Korero nio te haere ki Nawhekairanici.

Taratoa, H. W.
Pukapuka whiha.

Taylor, R.
Hahi matua.

Leaf from the Natural History of New Zealand.
Maori and English Dictionary.

Thierry, P>aron de.
Pukapuka Rituera.

Thomas, E. G. S.
Ryotwary.

Tomoana, P.

Tirohanga ki nga taha e rua.

Tregear, E.

Maori-Polynesian Comparative Dictionary.

Wahawaha, Major R.
Korero Paremete.

Wallis, J.

Pukapuka aroha o nga kaumatua.

Wei, E. (Mrs. Way).
Pukapuka Kura Maori,

Wesley, J.

Karaitiana wahiiti.

Whately, Archbishop.

Lessons on Religious Wonship.

White, J.

Ancient History of the Maori.

Legendary History.

Tikanga whakatupu . . . tupeka.

Whiteley, J.

Ki nga Tangata Wakapono.
Pukapuka aroha no nga kaumatua.
Rongo mau, he rongo mau.

Whytehead, T.

Himene mo te Ahiahi.
Himene mo te Ata.

Wilberforce, Bishop.
Agfithos.
Motu Kowhatu.
Tamariki haereere.
Teneti e tu ana ki te mania.

Williams, E. M.
Himene.

Williams, H. W.

System of Shortland for Maori.

Williams, W.
Dictionary.
Kawenata Hou.
Kawenata Tawhito.
Order of Confirmation.
Order of Consecration of a Burial Ground.
Pukapuka Kawau.

Pukapuka o Paora ki te hunga o Epeha.
Rongopai i tuhituhia e Ruka.

Williams, Mrs. W.
Kupu ui.

Williams, W. L.
Dictionary.

First Lessons in Maori.
Himene.

Kohikohi no roto i nga Karaipiture.
Lessons in the English Language.
Whakamakoha.

Woon, W.

Pukapuka aroha o nga Kaumatua.

Yate, W.
Himene.
Katikihama IIL
Kenebi.

LIST OF PRINTERS.

Arapeta (Arepata) J.
Nicholas), Auckland.
Atkin, W., Auckland.
Atkinson, Darlington.

Nikorahi (Albert J.

Ballance and Willis, Wanganui.
Bond, Finney, and Co., Nelson.
Brepols raua ko te tama a Dierckx, Turnhout,

Belgium.
Brett, H. Auckland.
Buck and Straker, London.
Bushnell, H. J., Gisborne.

Cbadfield, Philip B., Auckland. (No. 274.)

Clapham, S., Wellington.

Clowes, W., and Sons, London.

Cook, Joseph, Sydney.

Costall, Samuel, Wellington.

CYaig, S. P. , Gisborne. ( 1 88 1 . )

Didsbury, George, Wellington.
Dinwiddie, Morrison, and Co., Napier.
Dinwiddie, Walker, and Co., Napier.

Eagar, G., Sydney.

Edgcumbe, E. M., Tauranga.

Edwards and Co., Wellington.

Emanuera Wita (Emmanuel Vita ?), Lyons.

Field, John Henry, Auckland.
Frommann, Fr., Jena.
Fulton, Christopher, Auckland.

George, A. A., Hastings.
Gilbert me Rivington, London.

Haaringi, R. C. (or Te). See Harding.

Hadfield, T. K. M., Maungakawa, Cambridge.

Hamuera (Hamuere) Kohitare. See. Costall.

Hamuera Rewena (Samuel Revans), Wellington.

Harihona, T. R. (T. R. Harrison), London.

Harding, R. C, Napier and Wellington.

Haringi. See Harding.

Hemi Wuru. See Wood.

Henare Hira (Henry Hill), Pakowhai.

Henare Perete. See Brett.

Hill, Henry, Taurarua.

Hoane Mua. See Moore.

Hoani Maki (or Make, or Makae). See Mackay.

Hohepa Kuki. See Cook.

Hone Hakihona (John Jackson), Auckland.

Hone Henare Piira (or Whiira). See Field.

Hori Tihipere (or Titipere). See Didsbury.

Hori Watene. See Watson.

Howe, Anne, Sydney.

Howe, R., Sydney.

Hughes, James, Wellington.

Jones, Sydney.

Jones, G., Christchurch.

Kiritopa Purutana. See Fulton.

Koreneho, te (W. Colenso), Heretaunga, Hawke's

Bay.
Kunst, Philip, Auckland.

Leary, J. P., Palmerston North,
licighton. J. F., Auckland.
Lennox, N. G., Auckland.
Lucas, R., and Son. Nelson.
Lyon and Blair, Wellington.

McCuUough, William, Auckland.

M'Dowall, W., London.

Mackay, John, VVellington.

Mansfield, R., Sydney.

Mekenihi (or Makinihi) raua ko Miua (or Mua)

(McKenzie and Muir), Wellington.
Moore, John, Auckland.
Muri, te (A. R. Muir), Gisborne.

Nicholas. See Arapeta.
Norman, G., London.

Offord, W., Richmond.

Pelagaud, J. B., Lyons.
Perisse, Antoine, L-yons.
Pike, G. J., Cape Town.
Piripi Kunita. See Kunst.
Puru (Bull), Wellington.

Quin, .John D., Whanganui.

Rapata Henare (Robert Henry), Tauranga.
Reharihana, or Riharihana (Richardson), Auck-
land.
Renata, T., Greytown North.

Saul Solomon and Co., Cape Town.

Smith, Anthony, Sellars, and Co., Christchurch.

Stokes, R., Wellington.

Tamati Mekenehi (Thomas McKenzie), Welling-
ton.

Tare Eriota (Charles Elliot), Nelson.

Te Haaringi. See Haaringi.

Teoni D. Kuini. See Quin.

Tijiene raua ko Told (Stevens and Stokes),
Sydney.

Toki (Stokes), Sydney.

Toki. See Stokes.

Unger Brothers, Berlin.

List of Printers.

183

Wareta Makerowera. See M'Dowall.
Watahoaha raua ko nga teina (Waterhouse

Brothers), Hobart.
Watson, George. Wellington.
Watts, R., London.
Watts, W. M., London.
Wayte, E., Auckland.
Webb, C. H. C, Gisborne.
Webb, H. E., Gisborne.
Webb and Mogridge, Gisborne.
Webbe and Co., Otaki.
Weeks, H. J., Christchurch.
Weepu me ona hoa. See Webbe.
Whereriki Tuwha (Fredk. Dufaur), Gisborno.
Wickham, John Dickson, Auckland.
Wilkinson, W., Auckland.
Williamson. John, Auckland.

Williamson and Wilson, Auckland.

Willis, A. D., Wanganui.

Wilson, W. C, Auckland.

Wilsons and Horton, Auckland.

Wiremu Akene (or Atakini, or Atikini, or Ekeni).

See Atkin.
Wiremuhana raua ko te Wirihana, te. Se»

Williamson and Wilson.
Wiremu Hapata, te (H. W. Williams), Gisborne,
Wiremu Makura. See McCuUough.
Wirihana ma ratou ko t« Hotene. See Wilsons

and Horton.
Wirikihana, W. See Wilkinson.
Wood, J., Napier.
Wright and Jaques, Auckland.
Wvman and Sons, London.

PLACES OF ORIGIN.

Akarana — Auckland.

Berlin.

Cambridge ( N. Z . ).
Cape Town.
Christchurch.
Cooranbong (N.S.W.).

Darlington.

Giisborne.

Grey town North.

Hastings.

Heihitingi — Hastings.

Heretaunga (Hawke's Bay).

Hirini — Sydney.

Hokianga.

Hopataone — Hobart Town.

Ingarani — England.
Islington.

Jena.

Kaitaia.

Kareti, te — the College : i.e., St. John's College.

Kihipane, Kihipana — Gisborne.

Kororeka (now Russell, Bay of Islands).

Launoeston.

London.

Lyons.

Mangungu (on the Hokianga River).
Maungakawa, Cambridge.

Napier.
Nelson.

Nepia — Napier.

New Zealand appears in various forms as Niu
(or Nu or Nui) Tirani (or Tireni or Tirene),
sometimes as two words, sometimes as one.

Ngaruawahia.

Opotiki.

Otaki.

Otawhao.

Paihia.

Pakowhai (Hawke's Bay).

Paris.

Poi Hakene, or Poiahakena — ^Port Jackson :

■i.e., Sydney.
Poneke, Po Neke. or Poneki — Port Nicholson :

i.e., Wellington.
Purewa (Tamaki).

Ranana — London.

Richmond.

Rione, or Riona — Lyons.

Rome.

Sydney.

Tamaki (St. John's College).

Tauranga.

Taurarua (St. Stephen's, Parnell, Auckland).

Turanga (Gisborne).

Turnhout (Belgium).

Waimate (Bay of Islands).
Waitangi, Heretaunga (Hawke's Bay).
Wakatu, or, correctly, Whakatu — Nelson.
Wanganui, or, correctly, Whanganui.
Wanga-nui-a-Tara (Wellington^.
Werengitana, AVerengitane, Werengitanga, Were-
ta. or Weretana — ^WelHngton.

INDEX.

Note. — This index contains English and Maori titles, arranged alphabetically, but
omitting in the case of English titles " A " and " The,'' and in the case of Maori '• He,"
" Te," " Nga," " Ko," " Ko te," and " Ko nga."'

An entry in italics signifies that the entry is descriptive, and not the title of the
item. A figure in italics indicates that the entry refers to an item which would be
described by the title, but has not actually the title. A figure in brackets signifies that
the item is incorporated in a larger work, and is not a separate entry.

In a few cases works were issued with the same title by the Church Mission and
the Wesleyan Mission : these are generally distinguished by " (C) " and " (W)."

Account of a Journey up Waikato, 397.

Acts affecting Native Lands, 789, 834, 924, 944, 971, 987.

Acts affecting Native Race, 868.

Acts affecting Natives, 1005.

Acts of Parliament. See Ture.

Ahau te Huarahi, 698.

Agathos, 91, 201, 626.

Ahua C, Panui whakaatu, 596.

Ako marama, 78, 80, 136.

Ako me te Karakia, 160, 560, 751.

Akoranga : Nga Kura Maori, 638.

Almanac. See Maramataka, Maramatakahaere.

Anatikaraiti, 27.

Ancient History of the M., 722-724, 745, 746, 775.

A-nui a Wi, 477, 478.

Ao Marama, 196.

Aotearoa, 336, 554a.

Aotearoa, nupepa, 817.

Arani maoa me te Aporo mata, 698.

Ara taki ki te Kawenata Tawhito, 627.

Aroha noa, 796.

Article'^ from Journal Pol. Soc., 840, 871, 886, 904, 934, 954, 976, 993.

Bible. See Paipera. See also—
Ehetere.
Ekoruhe.

Etahi atu o . . . Upoko o Tiuteronomi.
Etahi o nga Korero.
Etera.
Hohua.
Hopa.
Ihaia.

Kai whakariterite.
Kawenata Hou.
Kawenata Tawhito.
Kenehi, Kenehihi.
Korero Kohikohi.
Mahi a nga Apotoro.
Nehemia.
Pukapuka tuatahi a Mohi.

Pukapuka tuarua (tuatahi) o Hamuera,

o nga Kingi. o nga Whaka-

papa.
Pukapuka o Paora ki te Hunga o Epeha.
Rongopai a Hoani, a Maka,

a Matiu, a Ruka.

Rongopai e wha.

Rongopai i tuhituhia e Ruka.

Rongopai ki te ritenga o Matiu.

Rutii.

Tetahi wahi o te Kawenata Hou, •

o te Kawenata Tawhito, o te

pukapuka o I^koruhe.

Upoko e ono, e witu.

Upoko o te Kawenata TaM'ito.
Waiata a Raw iri.

186 Index.

GAtechism. Sec Katikihama.
Certificate, 388.

Chapman's Handy Book for N.Z., 398.
Church Register, 76a, 76b.
Circular, 17a, 17b, 314, 566a, 991.
Colenso's Maori-English Lexicon, 642.

Declaration, 978.

Declaration of Independence, 21, 21a, 539, 818.

Dictionary of the N.Z. Language, 107, 248, 284a, 462, 816.

Easy Lessons on Money Matters, 232. ji

Ehetere, 251 x. J

Ekoruhe, 122. \

English and M. Grammar, Dictionary, and Phrase Book, 451.

Epikopo Katorika Romana, 79.

Etahi Ako me etahi Karakia, 581.

Etahi atu Upoko o Tiuteronomi, 47.

Etahi Hua o te Whakapono, 237.

Etahi Huarahi Whakaaro, 310.

Etahi Kupu Marama, 561 iii, v, vi, 562.

Etahi o nga Korero i te Kawenata Tawito, 23b.

Etahi Rata i tuhituhia e te Epikopo Katorika, 370.

Etahi Tino Ako, 290a, 328.

Etera, 251 viii.

E te Tangata Hara, 311.

Extraits d'Instructions Morales, 303.

I

Fac-simile of the Declaration of Independence and Treaty of Waitangi, 539, 818.

Farewell Address of the Native Tribes, 253.

First Lessons in M., 351, 473, 625, 882, 932.

First Step to M. Conversation, 174, 515.

First Step to the M. Language, 334.

Form of Return, 76b.

Further Papers relative to Native Affairs, 381.

Further Papers relative to the Native Insurrection, 343.

Gazette Notices, 378, 390, 392-395, 406.

Orammar, 22, 83, (107), (248).

Grammar and Vocabulary of the N.Z. Language (Lee and Kendall), 2, 3, 4.

Grammar and Vocabulary of the N.Z. Language (Evans), 34a.

Grammar of the N.Z. Language (Maunsell), 82, 350, 397a, 423, 624, 881.

Haeata, 305.

Htiere mai, 905.

Haerenga ki Taranaki, 230.

Haerenga ki Taupo, 207.

Haerenga mai o Kupe i Hawaiki, 871 iv.

Haerenga mai o Mata-atua, 976 i.

Haerenga tenei a te Pihopa, 288a.

Haerenga tuarua mai a Te Karaiti, 698.

Haerenga tuaruatanga mai a Te Karaiti, 778. '

Hahi i muri i a Te Karaiti, 363, 736.

Hahi Matua, 369.

Hahi o Ihu Karaiti o te Hunga Tapu, 725, 953. I

Hahi o namata, 2,36. • ^

Hahi Pono, 698, 956.

Hahi Taka, 239.

Hakarameta o te Ripenetatanga, 81.

Index. 187

Hamumu Peketua na te Korimako, 649a.

Hapa o te Ariki, 40, 179.

Hapa Tapu, 145 iii.

Hape-tu-ma-ki-te-rangi, 993 i.

Hapi, 567.

Happy Deaths, 249.

Hiahia o te Ariki, 178.

Hicks's M. Shorthand, 888.

Hikoi tuatahi ki te Reo M., 334.

Hikurangi Tainui Marama Whiti, 803.

Himene, (5), (6), 7a, (9), 23 iii, 23a, (31), (36), 37 ii, 39 iii, (68), 73 ii, 104 ii, 105, 132,

(133), (134), 161, (173), 206 iii, 210a, 211-214, 225, 235 ii, (288), 288b, 288c, 320a,

321-324, (327), (559), 849, (878).
Himene mo nga Karakia, 650a.
Himene mo nga Rore Takiwa, 677a.
Himene mo te Ahiahi, 96, 98.
Himene mo te Ata, 97.

Himene mo te Karakia, 649, 695, 735, 750, 783, 911.
Himene mo te Ratapu, 89.
Hinepopo, 886 iv.
Hitoria poto, 879.
Hoakorerorero, 113.
Hoa M., 701.

Hoane Papita Werahiko, 356.
Hoenga mai o te Arawa, 871 vii, 886 vii.
Hohua, 48, 124.
Hokioi, 337.

Hokonga Whenua i Waipomiamu, 512.
Hoko Whenua M. o te Waipounamu, 616.
Hop, Hopa, 251 xi, xii.
Honae, 699.

Hopukia te Oranga Tonutanga, 744.
Horonga o Maimga-a-kahia, 840.
Horonga o Pukehina, 871 i.
How to learn M., 650.
Huarahi ki te Rangi, 698.
Huarahi whakahaere apiti atu, 926, ii, iii.

Huarahi whakahaere i rare i nga tikanga o te Ture Taone M., 926 v.
Huarahi whakahaere i rare i te Ture Kaunihera M., 1007.
Huarahi whakahaere o te Kooti Whenua M., 791, 926 i.
Huia Tangata Kotahi, 853a.
Huihuinga M., 952 i, ii, iii.
Huihuinga o nga Rangatira M., 774a.
Hui M. i Poneke, 928.

Hunga o te Hahi ki nga Kai-whakaako, 181.
Hymn, hymns. See Himene.

Ihaia, 45.

Jngoa o nga Herehere i riro mai, 377 v.

Iniana me te Toke, 698.

Inoi, 401a, 580.

Inoi a te Tahae, 145 v.

Inoi mo nga Ra katoa o te Wiki, 442. v

Inoi mo te Kareti, 977.

Inoi mo te Whakaritenga i tetahi Pihopa, 877.

Inoinga (W), 23 ii, 23a.

Inoinga ma te Tangata e whakaaro ana, 164.

Inoinga o te Ariki, 217.

Inoi o te Ata o te Ahiahi (C), 235, 288.

Inoi puku no te Karaipiture, 172.

Invitation from Te Aitanga a Mahaki, 116.

Iriiringa, 41.

Iriiri Tapu, 145 viii.

I roto i te Hupirimi Kooti, 475.

I ruia ki roto ki nga tataramoa, 561 viii.

188 Index.

Journal of an Expedition Overland, 221».
Journey to Taranaki, 230.
Journey to Taupo, 207.
Jubilee, 975.

Kaliiti o Niu Tireni, 407.

Kahore he Pokanga ketangi, 698. •

Kaiarahi ki te Oranga Tonutanga, 948, 948a.

Kai Whakariterite, 251 i.

Kai VVhakarongo i te Taha o te Ara, (J98.

Kame-tara raua ko te Wahine tupua, 954.

Kape o a matou Take, 738.

Karaipiture, 330.

Karaitiana wahiiti, 147.

Karakia Katorika, 880.

Karakia kua whakaritea i te Pihopatanga o \V'aiapu, 912.

Karakia o te Ata, 458.

Karakia Whaiwhaia na Ngati-Porou, 871 ii.

Karanimana, 726a.

Karere M., 194, 271, 335.

Karere o Nui Tireni, 85.

Karere o Poneke, 284.

Karere o te Kongo Pai, 698, 698a.

Karoro Tipi Hau, 853.

Ka taea ranei ahau te whakaora, 698.

Katikihama (C), (6), (9), 204, 205.

Katikihama (VV), 5a, 59, 60, 69, (133), (134).

Katikihama III (C), 7.

Katikihama etoru, 184.

Katikihama ewa (Kat. ewha), 10, 49, 76, 215, 247, 526.

Katikihama hei akoranga ma te Tamariki, 623.

Katikihama hei whakaako, 125, 171.

Katikihama kia akona e nga Tangata, 514.

Katikihama mo nga Tamariki nonohi, 24a.

Katikihama motumotu, 191.

Katikihama o te Hahi Katorika, 850.

Katikihama VVakapanga, 192.

Kaunihera M., 474.

Kauwhau a Pihopa Herewini, 355.

Kauwhau a to taiou Ariki, 154.

Kawenata Hou, 20, 64, 72, 103, 151, 233, 346, 732, 876, 939.

Kawenata Tawhito, 251, 269, 270, 286.

Kawenga Meera, 359.

Kei hea nga Tokoiwa, 698.

Kei te rite ahau e pehea ana koe, 698.

Kenehi, 6.

Kenehihi, 5.

Kimihanga tikanga mo nga Whenua M., 547.

Ki na te Hui o te Hahi M., 449.

Ki nga Kai-wakaako, 241.

Ki nga Tangata katoa i roto i te Takiwa Pooti, 792.

Ki nga Tangata M. o Poneke, 117.

Ki nga Tangata wakapono o Te Aro, 100.

Ki te Motu katoa hei taatari, 372.

Kitenga a Ihikiera, 56.

Ki tuturu, 387.

Kohikohinga no nga Inoi, 221.

Kohikohinga no roto i nga Karaipiture, 6(X).

Kohuru i Kaipara, 378 viii.

Konetetuhiana o nga llore takiwa, 795.

Kooti Whakawa tuarua ki Akarana, 927.

Kooti Whenua M., 946.

Korao no N.Z., 1.

Korero a Pihopa Herewini, 355 ii.

Korero a te Hui o te Hahi M. . . . o Hauraki, 544, 578, C21.

Korero a te Hui o te Hahi M. . . . o Waitemata, 494. See also Mahi a te Hui, &c.

Index. 189

Korero ki nga Kai-whakawa, 353.

Korero kohikohi . . . no te Kawenata Tawhito, 58.

Korero M., 411-414, 906.

Korero me te Pukapuka a Renata, 332.

Korero mo Kauwaeranga. 427.

Korero mo nga Whenua katoa, 27(3.

Korero mo te haere ki Nawhekairangi, 603.

Korero mo Tuhoe taenga ki Poneke, 896.

Korero mo Whaki-tapui, 934 ii.

Korero o nga Huihuinga o te Kawana, 1000.

Korero o te Ataiorongo, 506.

Korero o te Haere a te Kawana, 425.

Korero o te Hui i tu ki Te Ante Kareti, 941.

Korero o te Huinga o TJrewera, 896.

Korero o te Hui o Hinetapora, 929.

Korero o te Hui o te whakakotahitanga i tu ki te Tiriti o Waitangi, 815.

Korero o te Hui tuarua o te Kotahitanga, 962.

Korero o te Hui tuatoru o te Kotahitanga, 982.

Korero o te Hui tuawha o te Kotahitanga, 999.

Korero o te Runanga tuatahi, 354.

Korero Paremete no Meiha Ropata Wahawaha, 774.

Korero Paremete Whare o Raro, 614.

Korero Paremete Whare o Runga, 613.

Korerotanga ki te Whakaminenga, 698.

Korero Tara, 238.

Korero Tawhito a nga Tohunga, 505.

Korero Tawhito Tawhito, 749.

Korero tenei mo Ani Kanara, 162.

Korero Tipuna Pakeha, 243.

Korero Whakatepe, 628.

Korimako, 630, 777. See also Hamumu.

Korimako Hou, 777.

Kotahi Pauna, 710a.

Kua mate a Hoani Tawhito, 698.

Kupu mai no te Takiwa mutunga kore, 698.

Kupu maimai aroha, 261.

Kupu ma te Ngakau inoi, 126, 150, 200, 442, 693, 849a.

Kupu o roto o te Kupu tohutohu, 667, 837, 947.

Kupu o te Rongo Pai, 698.

Kupu tohutohu ki nga kai-whakahaere, 896a.

Kupu tohutohu mo te whakato tapahanga waina karepe, 957.

Kupu Ui, 32, 66.

Kupu wakatupato, 84.

Kupu whakaari a Kuini Wikitoria, 698.

Kupu whakaatu, 885a.

Kupu whakaatu enei mo to tatou haerenga mai i Ingarani, 676.

Kupu whakahoki a te Atua ki ou patai, 698.

Kupu whakamarama, 967.

Kupu whakamarama mo etahi wahi, 435, 461, 471.

Kupu whakamarama mo nga raruraru o nga Whenua M., 548.

Kupu whakatupato, 378 xi.

Kurahaupo Canoe, 871 v.

Leaf from the Natural History of N.Z., 176, 176a, 450.

Legendary History of the Maoris, 591.

Leesson Book. See Pukapuka Whakaako (Wakaako).

Lesson Sheet, 12, 13,51.

Lessons in the EngUsh Language, 485, 511.

Lessons on Religious Worship, 254a, 254b.

Letter from Bishop Pompallier, 137, 148, 182, 278, 339, 357, 370.

Letter from C.M.S., 259.

Letter from Hapuku, 209.

Letter from Hira, 340a.

Letter from .J. B. Fielder, 882.

Letter from Major Te ^^'heoro, 639.

Letter from Kapene Mea, Tawa (Capt. Mair), 726.

190 Index.

Letters from Reiiata and other Chiefs, 379.

Letter from Rewi Maniapoto, 640.

Letter from Tarnati Ngapora, 340.

Letter from Te Paranihi (Ballance), 676.

Letter from the Bishop, 88.

Letter from the Governor, 55, 71, 314, 357b, 595.

Letter from Wiremuhana ( Williamson), 426.

Letter from W. Tamihana, 383.

Letter of Viscount Goderich and Address of James Busby, IL

Letters on Present State of M. Affairs, 402.

Letter ivith Song, 34 L

Library of . . . Sir G. Grey, 297.

Lord's Prayer 4a, (5).

Mahara ki Nutireni, 304

Mah

Mah

Mah

Mah

Mah

Mah

Mah

Mah

aha ta te Minita, 145 iv.

a nga Apotoro, 151 v, 546.

a nga Tupuna M., 694.

a Pita, 128. • -

a te Hinota tuatahi, 348.

a te Hinota tuarua, 361.

a te Hinota tuatoru, 386.

a te Hinota tuawha, 401.
Mahi a te Hui o te Hahi M. . . . o Heretaunga, 470, 496, 622, 961, 995. See aUo Mahi

na te Hui, &c.
Mahi a te Hui o te Hahi M. . . . o Rotorua, 766.
Mahi a te Hui o te Mahi M. . . . o Tauranga, 798, 996.
Mahi a te Hui o te Hahi M. . . . o Te Waimate, 468, 493, 508, 518, 524, 543, 558, 577,

599, 620, 645, 691, 712, 799, 847, 874, 909, 937, 981, 997.
Mahi a te Hui o te Hahi M. . . . o Turanga, 460, 469, 481, 495, 510, 523, 545, 557, 574,
598, 601, 644, 671, 690, 710, 728, 748, 763, 798, 812, 845, 873, 891, 908, 936, 960, 998.
Mahi a te Hui o te Hahi M. . . . o VVaitemata, 467, 480, 509. See also Korero a te

Hui, &c.
Mahi a te Hui Topu, 781, 846, 910.
Mahi a te minenga tuawha o te Hui Topu, 980.
Mahi a te Runanga ki Kohimarama, 317.
Mahi a te Wera me Nga Puhi, 993 iii, 1009.
Mahi a te tuaono o nga Hui nui, 892.
Mahi a te tuarima o nga Hui nui, 813.
Mahi a te tuarua o nga Hui nui, 672.
Mahi a te tuatoru o nga Hui nui, 729.
Mahi a te tuawha o nga Hui nui, 765.
Mahi a te tuawhitu o nga Hui topu, 959.
Mahi hou, 145 ii.
Mahi na te Hui o te Hahi M. . . . o Heretaunga, 622, 670, 6^9, 692, 713, 730, 764, 782,

800, 814, 875, 893, 938.
Mahinga a nga Tupuna M., 260.
Mahu raua ko Taewa, 993 ii.
Manawanui o Hopa, 145 vii.
Manuhiri Tuarangi, 335.
Manuwiri Hou, 193, 245.
M. and English Dictionary, 450.
M. Deeds of Land Purchase, 528.
M.-English Lexicon, 642, 965.
M. Friend, 701.
M. Grammar, 22, 83.
M. Hymn Book, 650a.
M. IntelHgencer, 335.
M. -Latin Index ... of N.Z. Flora, 417.
M. Lesson Book, 499.
M. Mementos, 272.
M. Messenger, 194, 271, 335.
M. Ora-tuturu, 843.
M. Phrase Book, 274, 366.
M.-Polynesian Comparative Dictionary, 804.
M. Proverbs, 571.
M. Recorder, 336.
M. Sermons, 145.

Index. 191

M., Tangata M., 886 ii.

M. Version of Statute III, 439.

Maramataka (C), 149, 165, 183, 197, 219, 240, 250, 258, 265, 275, 280, 285, 300, 309,
326, 344, 362, 385, 399, 416, 422, 432, 441, 447, 459, 466, 479, 492, 507, 516, 522,
541, 555, 575, 576, 597, 618, 643, 669, 688, 711, 727, 747, 762, 779, 797, 811, 844,
872, 890, 907, 935, 958, 979, 994.

Maramataka, 573.

Maramataka 1858 (and other years), 298, 299, 345, 400.

Maramatakahaere (C), 50, 67, 86, 101, 120, 144.

Maramatakahaere (W), 102, 135, 144a, 166, 197a, 220, 240a, 250a, 259.

Maramataka haere, 897.

Matariki, 617.

Matenga totika, 249.

Mate o nga Tangata kino, 256.

Matin Taupaki, 527a.

Matutaera Potatau, 370a.

Mea whakamaumahara, 760a.

Meeting held at King's Pa, 333.

Memorial from Karaitiana Takamoana, 839.

Message to the N.Z. Government, 839.

Minita i roto i te Whawhai, 472.

Moe, 361.

Moemoea, 262.

Moni Kohikohinga, 189.

Moriori People of the Chatham Islands, 889.

Moriori Vocabulary, 772.

Moteatea me nga Hakirara, 231, 252.

Mo te Hapa o te Ariki, 40, 179.

Mo te Iriiringa, 41.

Mo te Kawenga Meera, 359.

Mo te Ra i whiwhi ai te Kuini i te Karauna, 951.

Motu Kovvhatu, 112, 202.

Multiplication Table, 75, 132a.

Muuri raua ko Hangaki, 540a.

Nakahi Parahi, .561 x, 562, 698.

Na te Atua ake tona Whakaaro, 561 vii, 562.

Native Affairs Committee, 521, 538, 552, 566, 567, 593, 615, 641. 663, 686, 708,

721, 742, 743, 760, 773, 790, 809, 836, 869, 884, 903, 925, 945, 973, 989, 1008.
Native Councils, 474.
Native Difficulties at Taranaki, 564.
Native Land Acts (in English and Maori), 759a.
Native Schools Code, 947.
Nehemia, 251 ix.

New and Complete Manual of M. Conversation, 700.
New M. Grammar and Phrase Book, 398.
Newspaper Article, 427.

New Testament. See Kawenata Hou ; also under Bible.
New Zealander's First Book, 1 .
N.Z. Gazette, 342a. 371a, 390. 405, 406.
Niu Tireni, 613, 614, 896.
Notes Grammaticales, 190, 319.

Notice, 141, 709a. See also Wakarongo, Wakarongomai.
Nuipepa tenei, 316.

Old Testament. See Kawenata Tawhito ; also under Bible.

On a M. Waiata, 841. |,

Ora mo te M., 674, 913.

Ora-tuturu, Mohiotanga-tuturu, 843.

Order of Confirmation, 26.

Order of Consecration of Burial Ground, 25.

Painga me nga Ture o te Peke, 159.

Paipera Tapu, 434, 731.

Pakanga o te Ahi raua ko te Wai, 886 v.

Paki o Matariki, 810.

Panui, 218.

192 Index.

Paiiui na te Komiti Takiwa, 721a.

Patiui o Aotearoa, 887

Panuitanga, 357a, .3570, .374, 376, 378 vii, xv-xvii, 389, 391, 403, 949, 9.00.

Panuitanga Kawanga Whare Karakia, 983.

Panuitanga tenei kia rongo ai, 436.

Panui tenei, 570.

Panui whakaatu, 596.

Papers relative to the Native Meeting at Peria, 380.

Parana mo te Ra Tapu, 277.

Paremata M. o Niu Tireni, 838.

Parikarangaranga o te Arohanoa, .560a, 561 i, ii, 562, 562a.

Pamages frow the Xew Testament, 81b.

Pristorol by Bishoj) Pumpallier, 329.

Patai, 108-111.

Patunga o Mokonui, 886 vi.

Patunga o Ngarara-Huaran, 871 vi.

Patunga o te Kaiwhakaruaki, 886 i.

Peka o te Kowhai, 457.

Petition of Haimona Te Aoterangi, 491.

Petition of John Topi Patuki, 553.

Petition of Major Kemp Te Rangihiwinui, 885.

Petition of Mania jioto, 664.

Petition of Manuhiri, 665.

Petition of Raniera Turoa, 709.

Petition of Rutene te Umanga, 666.

Petition of Te Teira Manuka"^ 384.

Petitions of Natives, 410, 419, 431, 465, 520, 537.

Pi, 186.

Pihoihoi Mokemoke, 368.

Pilgrim's Progress, 262.

Pipiwharauroa, 967.

Pile mo nga VVhakamananga me nga whakaritenga, 656, 685.

Pirimona's Statement, 382.

Pocket Vocabulary of Colloquial M., 175.

Popular M. Songs, 851, 966.

Pound Note, 710a.

Pound Notice, 218.

Poivhiri, 776.

Prayer Bool- (C), (G). Sec a/AO Pukapuka Inoinga, Pukapuka o nga Inoi, Pukapuka o

nga Inoinga.
Prayers. See Inoi, Inoinga.
Prayers for Children, 580.

Primer, 94, 118, 119, 540. See also Pukapiika Whakaako.
Proceedings of Kohimarama Conference, 317.
Proceedings (of meetings, &c.). See Mahi, Korero, Ki.
Proclamation, .53, 54, 313, 373, 373a, 389, 390, 404.
Proclamation — Wakarongo, 138-140. See also Wakarongc.
Protect by Governor Browne, 338.
Proposals of Mr. S. D. Taiwhanga, 761.
Prose et Pocsie Chrotienne, 303.
Proverbial and Popular Sayings, 282.
Puka ako i te Korero Maori, 7ba.
Pukapuka ako tenei i nga ritenga pai e — maha, 232.
Pukapuka a Marakai, 158.
Pukapuka a Moromona, 768.
Pukapuka Aroha, .35.
Pukapuka Aroha ki nga Tangata M., 255.
Pukapuka Aroha o nga Kaumatua, 36a, 61.
Pukapuka a te Hui nui no nga Mihanere, 208.
Pukapuka Hepara, 281, 289, 290.
Pukapuka Inoinga (C^), 9.
Pukapuka Karahi, 99.
Pukapuka Karakia me te Ako poto, 948.
Pukapuka Karakia poto, 767.
Pukapuka Kawa\i o te Pihopa. 33.

Pukapuka ki nga Tangata M. . . . i te Mate Koropulapuiii, 19.5.
Pukapuka Kura M., 737.

■IM

Index. 193

Pukapuka na Mr. Alexander Mackay, 519.

Pukapuka na te Kawana ki a Ngapulii, 375.

Pukapuka na te Rata, 115, 116.

Pukapuka o Hopa, 87.

Pukapuka o nga Inoi ^C), ,525, 542, SSH, 579, 597a, 619, 646, 647, 673, 734, 780, 848.

894, 940.
Pukapuka o nga Inoiuga (C), ^1, 37, 39, 65a, 73, 104, 169, 170, 198, 206, 234, 287, 301,

.302, 517.
Pukapuka o nga Inoinga (W), 36, 68, 133, 134, 173, 327, 559, 878.
Pukapuka o nga Waiata, 347.

Pukapuka o Paora . . . ki te Hunga o Epeha, 15.
Pukapuka o te tino Rangatira . . . ki nga Rangatira o Nu Tirani. 1 1.
Pukapuka panui, 244.

Pukapuka Poroporoaki a Kawana Kerei, 254.
Pukapuka rapu, 963.
Pukapuka Reo M. tenei, 232.
Pukapuka Rituera, 500.
Pukapuka tuarua mo te Kura, 154.
Pukapuka tuarua o Hamuera, 251 iv.
Pukapuka tuarua o nga Kingi, 251 vi.
Pukapuka tuarua o nga Whakapapa, 251 vii.
Pukapuka tuatahi a Mohi, 121.
Pukapuka tuatahi o Hamuera, 251 iii.
Pukapuka tuatahi o nga Kingi, 251 v.
Pukapuka tuatahi o nga Whakapapa, 251 vii.
Pukapuka tuatahi o te Reo M., 19, 24.
Pukapuka Wakaako, 24b, 28, 29, 34, 74.
Pukapuka Waki, 62, 246.
Pukapuka Whakaako, 94.

Pukapuka Whakaako hei whakamatau, 293, 318.
Pukapuka Whakaako ki te Reo Pakeha, 93, 152, 226, 227, 268.
Pukapuka Whakaako mo nga Tamariki M., 602.
Pukapuka Whakaako mo te Kura, 153, 223, 448.
Pukapuka Whakaatu i nga Tikanga a te Pakeha, 365.
Pukapuka Whakaatu na te Pere, 371.
Pukapuka Whakaatu Tikanga mo nga Rongoa, 442a.
Pukapuka Whiha tenei, 292.
Puke ki Hikurangi, 974.

Ra i whakaritea e te Pihopa, 228.

Ratari, 14.

Recorder and Aotearoa, 336.

Reme e rua, 697.

Renata's Speech and Letter. 332.

Reo Aroha no Ingarani, 415.

Reo M.. Pilgrim's Progress, 262.

Report. See Ki, Korero, Mahi.

Rerenga mai o Mataatua, 886 iii.

Reta, 882a. See also Letter.

Rev. Matiu Taupaki, 527a.

Riotewari, .548.

Ritenga Hopu Manu a te M. o mua, 904.

Ritenga me te mana o te Toto o Te Karaiti, 698.

Ritenga mo te Hunga e huihui ana, 27a.

Ritenga me te Tikanga o te Waka Rikona, 90. .

Ritenga o te Hunga e huihui ana, 70 (133), (134)

Rituera mo nga Rore Takiwa, 677.

Robinson Crusoe, 243.

Roherohenga, 648.

Ropitini Kuruho, 243.

Rongo mau he Rongo mau, 157.

Rongo mau mo Katoa, 698.

Rongo Pai a Hoani, 151 jv.

Rongo Pai a Maka, 151 ii.

Rongo Pai a Matiu, 151 i.

Rongo Pai a Ruka, 151 iii.

Rongo Pai ewha. 527, 733.

194 Index.

Kongo Pai i tuhituhia e nga Kai Wakaako, 23 i.

Kongo Pai i tuhituhia e Ruka, 17.

Kongo Pai ki te Kitenga o Matiu, 65.

Ruia ki roto ki nga tataramoa, 561 viii, 562.

Rutu, 251 ii.

Ryotwarry, 547, 548.

Scripture Card, 794.

Sermon Notes, 95, 131.

Seven M. Sermons, 146.

Specimen of Colenso's English-M. Lexicon, 592<

Spelling Book for . . . M. Children, 242.

Supplement No. 1, Popular M. Songs, 966.

System of Shorthand for M., 933.

i'

Table of Lessons, 498.

Tables, 16.

Taea ranei ahau te whakaora, 698.

Tahi Pono nui o te Hahi Katorika, 81a.

Talii wahi o te Kawenata Tawhito, 167, 266, 267.

Tainga o te Kawa, 482.

Takenga mai o enei kupu a Pakeha, 886 viii.

Takitimu, 668.

Tama-ahua, 934 iii.

Tamariki haereere noa. 92.

Tangata i mate ai ona Hoa Tangata, 483.

Tangata M., 886 ii.

Tangata M. o Poneke, 117.

Tangata wakapono o Te Aro, 100.

Tangi a te Rangi-mauri mo Tonga-awhikau, 934 i.

Tangi for Prince Consort, 349.

Tangi na to Kura i Waerengaahika, 421.

Taro maka ki te Mata o te Wai, 561 iv, ix.

Tatai Korero Whakapapa a te M., 722-724, 745, 746, 775.

Tatau-o-te-po, 976 ii.

Ta te Atua Whakaoranga, 698.

Ta te Kawana Korero ki nga Kangatira, 315. «

Ta te Kingi Tangata i pai ai kia whakahonoretia, 698. *

Temperance Songs, 484.

Tenei ka panuitia, 790b.

Tenei te taonga nui rawa, 744a.

Teneti e tu ana ki te Mania, 127.

Tepara Vpoko, 498.

Tera e totohu te Kaipuke, 698.

Tetahi Wahanga o te Kawenata Hou, 42.

Tetahi Wahi o te Kawenata Hou, 8.

Tetahi Wahi o te Kawenata Tawhito, 167, 266, 267, 269, 270.

Tetahi Wahi o te Pukapuka . . . o Ekoruhe, 46.

Ticket, 19, 163.

Tikanga a Hirini Rawiri Taiwhanga, 761.

Tikanga a te Pakeha, 129.

Tikanga Kura, 177.

Tikanga mo nga Inoi o te Ata, 170, 206 ii.

Tikanga mo te Kohikohi Moni, 188.

Tikanga mo te Motuhanga i te Tangata hei Piriti, 320.

Tikanga mo te Whakarite-whakawa, 331.

Tikanga nui, 698.

Tikanga nui o te Ture o Ingarani, 433, 497.

Tikanga o nga Upoko o te Paipera, 568.

Tikanga o te Huihui Whiriwhiri, 135a.

Tikanga o te Kainga o Petani, 210.

Tikanga o te Wakapanga o nga Ringaringa, 26.

Tikanga o te whakatupu . . . Tupeka, 424.

Tikanga tuku e riro ke ai nga whenua Maori, 563a.

Tikanga whakahaere i raro i Wahi II, 926 iv.

Tino Tohunga Nui, 145 vi.

I

Index. 195

Tiriti o Waitangi, He Karo whakaora, 739.

Tirohanga ki nga Taha e rua, 842.

Tiupiri, 975.

Tiuteronomi, 123.

Tohu mo te Putanga mao i te Ariki, 263.

Toole's Experiences in N.Z., 793.

To tatou ake Tikanga, 698.

Tract in M., 264.

TracU, 561, 562, 698.

Translation of Report of Middle Island Native Land Purchase Commissioners 616.

Treaty of Waitangi, 52, 114, 539.

Treat}' of Waitangi, A defence for the M. people, 739.

Tuarua o nga Pukapuka Waki, 63.

Tuhituhinga o nga Tangata, 76a.

Tuhituhinga potonga o te Hitoria Tapu, 312.

Tupuna o te Pakeha, 203, 222.

Turanga u, 698.

Ture hei Whakatikatika. See Ture Whakatikatika.

Ture Hou erua, 308.

Ture Kohinga Whakatopu, 870.

Ture Komiti M., 902.

Ture me te Aroha noa, 325.

Ture mo te Hunga e huihui ana, 30.

Ture na te Hinota Nui, 348a.

Ture na te Hinota Nui mo etahi Hui o te Hahi Maori, 439, 440.

Ture o Ingarani, 291.

Ture whakahaere Korero, 594.

Two Acts, 308.

(The following entries refer to official translations of Acts of Parliament. |In
many cases the heading under which the Act was printed was not the Short Title
of the Act. In a few cases it has been thought well to duphcate entries. )
Ture Aral mo te Hoko Tahae i nga Whenua M., 453, 605.
Arai i te Tuku Whenua M., 678.
Hipi, 786.

Hoko a te Kawanatanga i nga Whenua M., 530.
Hoko o Hauturu Motu, 883a.
Hoko Waipiro i nga Takiwa o waho, 456.
Hoko whakawhiwhi Whenua M., 860.
Hoko Whenua M., 824.
Ture Karaati i Papati Pei, 443.
M., 488.

mo Mere Taaka, 822.
mo nga Hawhe-kaihe, 756.
mo nga Rahui M. o Murihiku, 659.
mo Raldura, 487.

AVhenua mo Horomona Paatu, 788.
"Whenua mo Mere Taka, 822.
Ture Karauna Karaati mo nga Hawhe-kiahe, 531, 655.
Kaunihera M., 1002.
Kooti Whenua M., 586, 715, 718, 883.
Mahi Tic, 418, 828.
Maina, 806.

mo Horowhenua Poraka, 901g, 914.
mo Mokau-Mohakatino, 754.
Moni tiaki mo Kaihau, 820.
Ture mo nga Karaati i Papati Pei, 443.

Karaati mo nga Rahiu, 659.

Mahi Hipi, 549.

Mahi Motuhake, 706.

Mahi nunui o te Koroni, 883j.

Mana me nga Whakaritenga Motuhake, 720.

M. e mate ohaki kore, 604.

Rahui ki te Whakataunga, 606.

Takiwa Ngawha, 612.

Teihana me nga Tohu Ruri, 437.

Whaka mananga me nga Whakaritenga Motuhake, 656, 685.

Whare Manuhiri, 429.

Whenua M., 352, 408.

196 Index.

Ture mo Taonui-Ahn-o-Tnranga, 590.
te Kainga M. i Taumutu, 658.
te Rahui o Karamu, 771g.
te Whakanoho i te Hunga Marie, 377.
Ture o nga VVhenua a Taiaroa, 657.

Paaka mo te Iwi katoa i Tongariro, 883d.
Parani me te Paranitanga, 584.
Pauna Karaehe, 683.
Penihana Kaumatua, 970.
Pooti, 854.

Pukapuka Pire tuku Moni, 662.
Ture Rahui i Kapiti Mouters, 943.

ki te Whakataunga, 606.
M. o Kaiapoi, 533.
M. o te Takiwa o te Urewera, 923.
M. o te Waipounamu, 654.
o Kaipo, 821.
o Waikouaiti, 831.
Whenua M., 489.

VVhenua M. o te Hauauru me Whakatu, 741, 835.
i'ure Raihana Waipiro, 610.
Rapeti, 585, 609.
Rehita Kuri, 583.
Ture Reiti, 883g.

i nga Whenua Karauna me nga Whenua M., 635, 660.
Whenua i runga i tona utu o te Whenua, 921.
Ture Riiwhi mo nga M. e mate, 604.

Rohe o Hikataia Nama 1 Poraka, 901.
Taiapa, 899.
Taiepa, 273, 608.
Taiepa Ture whakatikatika, 501.
Takiwa keri Koura, 535.
Takiwa Ngawha, 612.
Taone M., 901b.
Taru kikino, 1003.
Ture tiaki i te Awa o Whanganui, 807.

Manu me etahi ahua Kararehe, 1004.
mo Kaihau, 820.
Moni a te M., 409.
mo Ngatitoa, 919.
Tio, 684.
Ture tikanga ki nga Takiwa M., 296.
tuku Whenua, 455.
wehewehe Whenua M., 637.
Ture whakahaere i nga Whenua M., 714, 718, 1<X)1.

i nga Whenua tuturu o nga M., 428, 529, 757.
i te Mahi Kapia, 972.
Taonga M., 430.
Taonga M. whakatikatika, 532.
Ture whakahau kia haere tonu nga Tamariki ki t« Kura, 883b.

whakakore i te Ture Reiti i nga Whenua Karauna, 753.
Ture whakamana i nga Mahi a te Kooti whakawa Takiwa, 707a.
i te Ota o te Kaunihera mo Waipa, 771b.
Karaati Rahui M., 717, 718.
mo Mangatu Nama 1, 857.
Take Paanga Whenua M., 883a.
Take VVhenua M., 825, 861, 961.
whakataunga Take mo Orimakatea, 771c.
Ture whakamaroke VVhenua, 856.

whakamarama rehita hoki i nga Tiaki M., 862.
whakanoho i te Hunga marie, 377.
whakapai Whenua whakawhiwhi Whenua M., 883c.
Ture whakapumau i nga Tiwhikete o te Kooti Whenua M., 859.
i te Rangimarie, 634.
Take tika, 716, 718.
Ture whakaritenga whakaaetanga Take M., 755.
whakariterite Kereeme VVhenua M., 901 f.

Index. 197

Ture whakarite utu Takoha, 705.

VVahi tuunga Kura M., 582.
whakawa mo te Ngarara me Waipiro, 77 Id.
Tjure whakaroa atu i te Ture whakapumau i te Rangimarie, 653.

whakatarewa i te Ture whakatau Rahui o te Tai Hauauru, 771.
Ture whakatau mo te Tai Hauauru, 588.

Rahui o te Tai Hauauru, 833.
Whenua o Waiwera, 915.
Ture whakatikatika i nga Take Paanga o nga M. ki Ngaere, 883 f.

Ture Whenua M., 452, 651, 784, 901c, 917, 942, 988, 984.
Ture whakatikatika i te Ture Arai mo te Hoko Tahae Whenua M., 490, 759, 771a.
Kooti Whenua M., 758, 769, 805.
Hipi, 682.

Hoko a te Kawanatanga i nga Whenua M., 536.
Mahi Hi ika o te Moana, 922.
Mahi Kapia, 988.
Mahi Tio, 445, 502.
Maina, 823, 916.
mo nga Mahi Hi Ika, 922.
Ngawha, 661.
Pane Kuini, 704, 719.
Pile tuku Moni, 681.
Rahui M., 294, 358, 901d, 918, 985.
Rahui M. o Kaiapoi, 819.
Rahui M. o te Tai Hauauru, 900.
Rahui M. o te Takiwa o te Urewera, 1006.
Rehita Kuri, 607, 636, 787.
Reiti, 863, 901e, 920.
Taiepa, 855.
Taone M., 969, 986.

Tiaki mo te Awa o Whanganui, 832, 866.
Tuku Whenua, 464.

Whakahaere Moni nama nio te Tino Remve, 808, 826.
Whakahaere Tikanga mo te hoko Waipiro, 898.
Whakahaere i nga Whenua tuturu M., 858.
Whakamana Take o Tahoraiti, 830.
Whakamana Take Whenua M., 883b.
Whakarite Taake Whenua Taake Utu tau, 901a.
Whakatau Nama mo te Tino Reriwe, 770.
Whakatau Rahui o te Tai Hauauru, 652, 680, 703, 740, 867.
Whakatere Rakau, 865.

Whenua M., 438, 503, 534, 550, 551, 611, 6.32.
Whenua Rahui M., 358.
Whiriwhiri Take ki te Rohe Potae, 864.
Ture whakawa ano i nga Take Kairiiwhi Tupapaku, 827.
mo Poututu, 771e.
Takiwa M., 295.
Ture Whakawhanui i te Ture Tuunga Kura M., 785.
Whakawhiti Whenua, 454, 707.
Whakawhiwhi Whena M., 860.
Whenua, 702.

Whenua M., 352, 408, 444, 486, 718, 752.
Whenua M. whakatikatika, 503, 534, 550, 551, 611.
Whenua mo Wi Pere, 771 f.
Whenua Rahui M., 279, 633.
Whenua Raupatu o Waikato, 587, 679.
Whenua Raupatu Uiui, 563.
Whenua Tuunga Kura M. i Kirikiri, 883i.
Whiriwhiri i nga Take o te Rohe Potae, 829.

Ui Katorika, 232a.

Upoko eono, 43.

Upoko ewitu, 44.

Upoko o te Kawenata Tawito, 106.

Utu mo te Paijjera, 569.

198 Index.

Visit of Sir D. McLean to Tawhiao, 513.

Wahi iti kua riro atu i ta Te Karaiti, 698.

\\ahi tuatahi, 254a, 254b.

Waiata (Songs), 224.

Waiata a Rawiri, 38, 39 ii, 104 iii, 168.

Waiata a Waikato, 342.

AVaiata M. he mea kohikohi mai, 283.

\\'aiata na te Iwi M. ki a Kawana Kerei, 420.

Waiata na Tukua-tc-Rangi, 955.

Waiata pehi W'aipiro, 484.

AA'aiata whangai Ariki, 871 iii.

Waipuke, 698.

Waka Maori, 367, 463, 554, 687.

Waka o te Iwi, .307.

Wakapono o nga Apotoro, 216.

Wakapuakanga, 54.

M'akaputanga o te Rangatiratanga o Nu Tirene, 21, 21a.

Wakarongo — Notice, 141.

\A'akarongo — Proclamation, 141a, 142. See also Proclamation.

AA'akarongo mai — Notice, 143. See also Notice.

AN'ananga, 504.

Wellington Exhibition, 709a.

Wikitoria, 52.

Wini whakamaharatanga fi a Pihopa Herewini, 895.

Writing Copy, 57.

Whai Korero a Te Hetana, 952 iv, 964.

WhaiL--^ro a te Pihopa, 992.

Whai Korero a te Pirimia, 952.

Whaikorero na tetahi Minita, 698.

Whakaako i nga mea o te Ariki, 696.

Whakaako ki te korero pukapuka me te tatau a reta, 931.

Whakaaro na Aperahama Taonui, 709b.

Whakaatu Korero, 340b.

Whakaaturanga i nga He o te Arawa, 407a.

\\'hakaaturanga i nga Kupu Korero o te Hui, 629.

AA'hakaaturanga i te Tikanga o te Hahi, 156.

Whakaaturanga o nga Tikanga o te Whakapuaretanga o Hauraki, 930.

\\'hakaaturanga tenei i nga Pukapuka Meera, 360.

Whakaaturanga Tere, 8.52.

Whakamakoha, 801, 802.

Whakamaoritanga tenei no etahi Rarangi, 476.

Whakaminenga ki te Whare Karakia, 572.

Whakanukuhanga i te Tuunga o te Kooti Whenua M., 990.

Whakangawhatanga o t« Katikihama, 130.

Whakapapa ara, 155, 187.

Whakapepeha me nga Whakaahuareka, 282.

Whakapono, 145 i.

Whakapuaki, 185, 199.

Wlialcataunga mo Ngawakaakupe, 790a.

Whakawakanga o Paora Torotoro, 475.

Whakawhiwhia ou Minita, 77.

Whetu o te Tau, 306.

W. A. G. Srinn£r, Gtovernment Printer, Wellington. — 1924.

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