GN 
 667 
 N9 
 T8 
 
 l^e ^i^jk-^ yihoii 
 
 
 
 REGEAR,
 
 UWVCR*^ OF 
 
 SAN »»«eo 
 
 BERKELOUW BOOKDC
 
 THE 
 
 AEYAN MAOEI. 
 
 BY 
 
 EDWARD TEEGEAE. 
 
 'OSrjyos iv oSm SeXerpov, 
 
 WELLINGTON : 
 George Didsbury, Government Printer. 
 
 1885.
 
 N 
 
 C N T E N T S. 
 
 Introductory . . 
 
 IjANGUAOE 
 
 CHAPTER I. 
 
 ghaptp:r II. 
 
 CHAPTER III 
 
 Animals, Customs, Etc. 
 
 CHAPTER IV 
 
 Mythology 
 
 CHAPTER V. 
 Time of Migration, Etc. 
 
 CHAPTER VI. 
 An Esoteric Language 
 
 CONCLUSION 
 APPENDIX 
 
 29 
 39 
 81 
 
 97 
 
 104 
 106
 
 T 
 
 HE Aryan Maori. 
 
 CHAPTER I. 
 
 INTEODUCTOEY. 
 
 "The discovery of a new world" is tlie expression 
 used by a great German thinker in regard to the 
 Avonderful widening of human knowledge which arose 
 with the birth of Philology. To learn that many 
 nations, separated by distance, by ages of strife and 
 bloodshed, by differing religious creeds, and by 
 ancient customs, yet had a common source of birth, 
 that their forefathers spoke the same tongue, and 
 sat in one council-hall, was as delightful to the man 
 of pure intellect, as it was valuable to the student of 
 history. New fields of thought, endless paths of 
 inquiry, opened before the feet of the worker, bring- 
 ing reward at every mental step, and promising 
 always new delights beyond. Comparative Philology 
 and Comparative Mythology are the two youngest and 
 fairest daughters of Knowledge. 
 
 The researches of these twin sisters have resulted 
 in arranging the peoples of the civilized world into 
 three great families : 1st, those speaking the mono- 
 syllabic languages — the Chinese, Siamese, &c. ; 2nd, 
 those using the Turanian or nomadic forms of speech 
 (agglutinated) — the Tartars, Lapps, and others; 3rd,
 
 2 THE ARYAN MAORI. 
 
 the speakers of the inflected languages of the Semitic 
 and Aryan races. The Semitic comprises the Hebrew, 
 Chaldean, Phoenician, Ethiopic, &c. ; the Aryan or 
 Indo-European includes Sanscrit, Zend, Greek, Latin, 
 Celtic, Sclavonic, and minor tongues. It is with the 
 Aryan branch that this book has to do. 
 
 North of the Himalaya Range, on the high table- 
 land toward Tartary, lay the great birthplace of the 
 Aryan people. INIeru is the name given to it by Hindu 
 writers, who, after a thousand years of tradition, saw 
 it, through the mist of poetry and legend, as a mighty 
 peak, the centre of the " Jambu-dvipa,^' " the known 
 world " : it was supposed to stand in the midst of the 
 six other dvipas or continents, which they believed to 
 comprise the whole earth. But, apart from myth, it 
 is now well known that the wide plains to the east of 
 the Caspian Sea were the home of a nation which was the 
 mother of modern civilization : a nation of many tribes, 
 but speaking one language, and having a community 
 of customs and habits. They called themselves '^'^Arya," 
 from a word-root, '' ar," noble, well-born — they, like 
 most other communities, thinking " they were the 
 people " and all outsiders barbarians."^ As years 
 passed, either their pastoral lands became too narrow 
 for the great increase of population, or, else, that 
 wonderful spirit of enterprise and colonization which 
 has always distinguished their race, prompted them 
 to migrate in vast numbers from their native soil. 
 Two thousand years before Christ one great wave of 
 men went flowing westward into Europe, fighting 
 their way through the dense forests and the deep 
 morasses, crossing broad rivers, overrunning and 
 absorbing the settlements of the aborigines. Thus, 
 
 * " Seeing all things, whether Sudra or Arya." Sudra is a 
 being of low caste, a vile wretch. (See Athama-Veda IV., 20, 4; 
 XIX., G2, 1.)
 
 INTRODUCTORY. 3 
 
 the Greeks, the Romans, the Celtic, tlic Slavs, and 
 the Teutons had their origin ; superseding^ the 
 speakers ot" the primitive langur.ges, until wc have to 
 seek ill the Basque tongue of the dweller in the 
 Pyrenees, or in the Arnautic speeeli of the Albanian 
 mountaineer, for the old sporadic languages of Europe, 
 preserved among barren ranges, whither it was not 
 worth the while of the Aryan to follow and eject 
 them. 
 
 Let us return to the fountain-head, in Asia. As a 
 wave had passed off westwards, so another swept 
 towards the south, down through the defiles of the 
 Hindu Kush. Over India, Persia, Media, Bactria spread 
 the " noble people,^^ until " Aryan of the Aryans " was 
 one of the proudest titles of Darius, and Persia was 
 "Iran" in the East, as Ireland was "Eirin" in the West. 
 This new dominion was divided into two parts, dis- 
 tinguished, in course of time, by difference of language, 
 one speaking the Zend, in which the Zend Avesta was 
 written by Zoroaster, the other branch using the 
 Sanscrit, with the Vedas for their holy book. San- 
 scrit was spoken in India until about the fifteenth 
 century before Christ ; but the Brahmins had made it 
 a sacred language, and it was kept from the common 
 people. It was, however, unwritten ; the earliest in- 
 scriptions known in Devanagari (the Sanscrit character) 
 are those of King Asoka, about 250 b.c. At that 
 time the Sanscrit was the priestly possession, so, al- 
 though the inscriptions were written in Sanscrit 
 character, they are in Prakrit (common) words. The 
 Sanscrit of the Vedas is very old, the first, or Rig- Veda, 
 is supposed to have been composed about 2400 b.c. 
 It is valuable to philologists (as will be shown par- 
 ticularly further on) from its giving older forms of 
 words than can be obtained from modern Sanscrit, 
 and it has been used in comparison with the European
 
 4 THE ARYAN MAORI. 
 
 sister-languages in a very valuable manner. Besides 
 the Veclas and the Ui>anishads^ India possesses two 
 great poems^ the Mahabarata and the Ramayana ; but 
 they are much later than the early Vedas. 
 
 I must impress upon my reader the necessity of 
 remembering that the Aryans, who became the ruling 
 and exclusive people of India, were not the original 
 owners of the soil. The magnificent temples, the 
 great cities, the wonderful systems of religion and 
 philosophy were not the work of the first inhabitants 
 of Hindustan. They were the outcome of that tribal 
 intelligence, that vitality of mind and body, which 
 evolved the art of Greece, the strength of Rome, the 
 commerce of Britain. In the forests of Ceylon, on 
 the hills of Assam, in the recesses of the Himalaya 
 dwell the descendants of those savage people w^hose 
 ancestors fled before the Aryan tidal- wave. These 
 aborigines were called Nagas, the serpent worship- 
 pers — Naga meaning great serpent. 
 
 They were supposed, in the poetry of the later 
 Sanscrit, to be demons and giants, and to inhabit a 
 place called Patala; their king, Ananta, is said to 
 have had a thousand hooded heads, on each of which 
 was the "■ Swastika,^^ the mystic cross. They arc 
 always mentioned with abhorrence as the enemies of 
 gods and men. Although wo seem here to be dealing 
 with fables, it is certain that there was an alioriginal 
 race so called. Naga-dvipa was one of the seven 
 divisions of Old India, and kings of this race ruled at 
 Mathura, Padinati, &c. Nagpur is a name derived 
 from Naga. They were probably a Scythic race, and 
 derived their name from their deadly mode of fight- 
 ing, and their worship of the serpent. There are about 
 sixty thousand Nagas still living in the Naga Hills of 
 Assam, India.
 
 INTHOnUCTORY. 
 
 I have made this brief historical sketch, concise as 
 it CGiild possibly be Avrittcn, in order to present 
 to the general reader a vicAV of the early relations of 
 the race. I will now proceed to state certain facts, 
 on which I have sncli reliance that I feel positively 
 assured, if any one will take the trouble to follow my 
 reasoning, he Avill share my convictions before he 
 reaches the end of this small book, however incredu- 
 lous he may be at the outset. 
 
 In using the name '' Maori " I shall confine it gene- 
 rally to the Maori of New Zealand, as being the type 
 best known to myself; yet, in its larger sense, I in- 
 clude the Maori spoken of in the following extract, 
 wherein Mr. Sterndale, treating of the light-coloured 
 branch of the Polynesian islanders and comparing 
 them with those of New Zealand, says, ^^ Their lan- 
 guage is so far identical that they readily under- 
 stand one another, without the intervention of an in- 
 terpreter. Their social customs are analogous ; their 
 traditions and habits of thinking are the same. They 
 have but one ancient name whereby they distinguisli 
 themselves from the rest of humanity — Maori."^ 
 
 I now proceed to assert — 
 Positively, 
 
 1. That the Maori is an Aryan. 
 
 2. That his language and traditions prove him to 
 
 be the descendant of a pastoral people, 
 afterwards warlike and migratory. 
 
 3. That his language has preserved, in an almost 
 
 inconceivable purity, the speech of his 
 Aryan forefathers, and compared witb 
 which the Greek and Latin tongues are 
 mere corruptions. 
 
 ' South Sea Islands Eeport, N.Z. Government, 28tla March, 1884.
 
 O THE ARYAN MAORI. 
 
 4. That this language has embalmed the memory 
 of animals, implements, &c., the actual 
 sight of which has been lost to the Maori 
 for centuries. 
 Probably, 
 
 1. That he left India about four thousand years 
 
 ago. 
 
 2. That he has been in New Zealand almost as 
 
 long as that time. 
 
 To prove these bold assertions is my task in the 
 following chapters.
 
 LANGUAGE. 
 
 CHAPTER II. 
 
 LANGUAGE. 
 
 We must remember that, although Sanscrit has been 
 proved to be the dearest and fairest of all the chil- 
 dren of the Aryan tongue, yet she herself is not the 
 mother of our European languages. The migrating 
 tribes had left centuries before what we call Sanscrit 
 had grown to maturity, and those tribes took with 
 them, in many cases, forms of speech more closely 
 allied to the archaic type than any Sanscrit has now 
 to show. Let me give an example. The Sanscrit 
 word for dog is svan, or 9van ; that the " c '' was not 
 originally pronounced as if written with the cedilla, 
 making the sibillant " s " sound, is proved by the 
 European paronyms (parallel words) . In Latin, it is 
 canis^ once kanis; in Greek it is kuon. So, with pi^, 
 Aryan for sharp; Greek, pikros ; English, pike, &c. In 
 the early forms of all languages a paucity of letters 
 is observable. I will treat of this in regard to the 
 Maori further on ; but it is certain that letters, repre- 
 senting shades of sound, grow with civilization. I do 
 not include the Chinese variety of languages, where 
 each letter represents a word ; but I mean the tone- 
 letter only. The reason Comparative Philology is such 
 a modern birth is that of old this was not understood, 
 and the laws of transference have only lately been laid 
 down. The laws need study and attention to master, 
 the results appear doubtful to those who have not 
 passed the initiation, but certain to those who have
 
 a THE ARYAN MAORI. 
 
 done so : every word has its proper parentage^ nor is it 
 evolved from " no"svliere." Who could believe^ on the 
 word of any one but Miiller, that " aujourd'hui " — 
 French for " to-day " -^^ contained the Latin word 
 " dies ^^ twice ? Hew different oinos,^ Greek for 
 " wine/^ looks from the Latin vinum ; yet the dis- 
 covery of a dialect of Greek^ the jEolic^ using a 
 letter (the digamma) with the sound of F made com- 
 parison easy : oinos or oinon^ Foinon^, vinum. 
 
 These examples are as shadows of what the student 
 of European tongues must look for. My task is an 
 easier and more delightful one : the reader will be 
 able to follow the derivations with ease and pleasure. 
 But he must remember that Maori is a language only 
 written down about forty years ago^ this writing being 
 done by Englishmen, with whom Maori was not 
 the mother-tongue, and who laboured under other 
 disadvantages. Here let me pause one moment and, 
 as the humblest follower of science, thank those 
 missionaries and others who have preserved the 
 language even as it is — the faithfulness and beauty of 
 their work will be a heritage for their descendants. 
 
 It does not follow, because two peoples have (even 
 many) words in common, that they are closely con- 
 nected by descent. The English are absorbing every- 
 day words from other languages, such as the French 
 words ^'^chaperon,^^ ^n3adinage,"&c. At one time, under 
 the pressure of the Norman Conquest, they received 
 many words. But, at its heart, the national tongue 
 remained unchanged. The words man, woman, sun, 
 moon, star, God, wife, &c., never became confused 
 
 * I must here apologize to tho classical reader for writing my 
 Greek words in the Latin letters, making them hard to recognize. 
 But, alas, our Parnassian "fount" of Greek letters runs exceed- 
 ing small.
 
 LANGUAGE. Q 
 
 with liomrac, fcmmc, soleil, lunc, ctoilc, Dicu, fcmmc ; 
 had they done so it would have bceu merely a transfer 
 from one Aryan tongue to another. But, if there be 
 two nations all whose vital words come of the same 
 stock, then there arc two nations whose ancestors 
 were brothers. 
 
 With this brief necessary digression, I will introduce 
 the reader to two sister-tongues. To those wholly 
 unacquainted with the Maori language, I would say 
 that the following simple rules must be regarded : 
 The vowels are to be pronounced as in French, thus : 
 " Mere," like the English " Mary ; " " Kati," as if 
 written Kah-tee; and the ^^u" like'^oo," as ^^patua," 
 like pa-too-ah. Next, that "^ whaka,'^ prefixed to a 
 word, is causative, thus : takoto, to lie down ; whakata- 
 koto, to lay down ; haere (the " ae " like English 
 "eye"), to go or come; whakahaere, to cause to go. 
 Lastly, that " ng " and " k " are interchangeable in 
 different dialects, thus : tangata and takata, Kainga 
 and Kaika, Waitangi and Waitaki are similar. 
 
 The abbreviations used are — (Sb.) for Sanscrit, (Gr.) for Greek, 
 (Lat.) for Latin, (M.) for Maori, (Eng.) for English, (of.) for confero, 
 compare, &c., (par.) for paronym — parallel word in another lan- 
 guage, (M. pr.) Maori pronunciation. 
 
 (Sk.) Tu, to grow, increase : (M. pr.) tu. 
 (M.) T'wpu, to grow. 
 
 Ka/wa, full-grown. 
 
 yidLtutu, to grow healthy. 
 
 Tutu, to assemble. 
 
 Whaka-^?/pu, to nourish. 
 
 Twruki, to grow up in addition (as a, 
 
 sucker of a tree). 
 Tvhe2L, overgrown.
 
 lO THE ARYAN MAORI. 
 
 '(Sk.) dhi, to shine : (M. pr.) hi. 
 (M.) Hihi, a ray of the sun. 
 Hiko, to begin to shine. 
 Hiko, distant lightning. 
 Hinatore, to twinkle. 
 Ihi, the dawn. 
 Hika, to rub sticks for fire. 
 Ihi-ihi, a ray of the sun. 
 
 '(Sk.) Vevi, to obtain : (M. pr.) whiwhi. 
 (M.) Whhvhi, to receive. 
 A-iohi, to embrace. 
 Awhina, to benefit. 
 H&tvhe, to surround. 
 E,awAe, to grasp, seize. 
 Tsiwhi, food. 
 
 i(Sk.) Pa, to protect : (M. pr.) pa. (Gr.) Pagos, a 
 hill ; (Lat.) pagus, a village ; (Hindu) pur, 
 a town, as Nagpur, &c. ; (Hindu) pahar, a 
 hill. 
 (M.) Pa, a fortified town. 
 
 Papa, a father. 
 
 Pahao, to enclose. 
 
 P«ra, bravery. 
 
 Papain, a bulwark. 
 
 Pckuku, to screen from the wind. 
 
 Pae, to surround with a border. 
 
 P«re, to ward off. 
 
 lR:ipa, a boundary. 
 
 Taupa, fat covering the intestines. 
 
 Kau^«re_, to ward off. 
 
 Kq^ani, to enclose. 
 
 Tuparn, to thatch. 
 
 Paretua, a j)ad under a load. 
 
 Ko/>«ki, the envelope. 
 And many others.
 
 LANGUAGE. II 
 
 (Sk.) Var, Avatcr : (AT. i)r.) -wa. (German) wasacr ; 
 (Euf^.) irdtvv and wet. Latin aii'l Greek 
 from another root. 
 (M.) Wai, water. 
 Awa, a river. 
 Aivha, rain. 
 Wave, saliva. 
 Kakawa, sweat. 
 ^civa, to float. 
 War'x, a Avatery potato. 
 }Loioa, neap-tide. 
 
 (Sk.) Bhu, to be : -^ (M. pr.) pu. (Gr.) phuo ; (Lat.) 
 fuo; (cf., Gr.) pneuma. 
 (M.) Pu, a tribe. 
 Pu, to blow. 
 Pudiki, to come forth. 
 Puhipuhi, growing- in bunehes. 
 Pupu\\\, to swell. 
 ^^pu, pregnant. 
 Pwkaliu, abundant, 
 Pukvi, the affeetions. 
 Punsi, a spring. 
 PMntia, young of animals. 
 PuQ., seed. 
 Pursipura, seed. 
 Hapu, a sub-tribe. 
 Wapu, to plant, 
 Vapua., fruitful. 
 Tupidii, to nurse. 
 Tujma, a spirit. 
 
 Ti^JMna^ an ancestor (producer) . 
 And many others. 
 
 * The first sense of "to be " is to breathe or blow, the second 
 that of increase, as (Gr.) phuo.
 
 12 THE ARYAN MAORI. 
 
 (Sk.) Vri, to clioose : (M. pr.) wiri. 
 
 (M.) Whiriwhiri, to select_, choose. 
 K.oivhiri, to select. 
 
 (Sk.) Ayas, the dawn : (M. pr.) a. (Gr.) Eos and 
 aos ; (Lat.) eos, dawn. 
 (M.) Ao, the dawn. 
 
 Mareeao, the dawn. 
 Jlaeata, the dawn. 
 
 (Sk.) Raj, to shine : (M. pr.) ra. 
 
 (M.) Ra, the sun (common to all ancient peoples) . 
 i?ama, a torch. 
 Rangi, the heavens. 
 Tira, the ray. 
 
 i?Gwhiti^ the east (sun-rising). 
 Raraipa, to flash forth. 
 Ratai^ata, red-hot. 
 Kwa, red, brilliant . 
 Tar a, rays. 
 i?«umati, summer. 
 And many others. 
 
 (Sk.) Agni, fire : the god of fire. (Lat.) ignis ; 
 (Eng.) ignite. 
 (M.) AM, fire — sacred, of a chief. (See next 
 word.) 
 
 (Sk.) Kapila, a certain holy personage : (M. pr.) 
 Kapira. 
 
 " Kapila, a celebrated anchoret 
 
 The great reverence in which Kapila was held 
 may be presumed from the fact that he is 
 sometimes considered as an incarnation of 
 the god Agni, or fire."^ 
 
 * Bhagavad-Gita : (Thomsou), p. 137.
 
 LANGUAGE. 1 3 
 
 (Sk.) Kapila — continued. 
 
 Compare kapura and mapura^ Maori 
 words I'or common cooking- fire, with ahi, 
 the fire of a chief. Also the Greek pur — fire 
 and English fire and pyre, with ignis and 
 ignite. 
 
 This is confirmed in the most extraordinary 
 • manner by the next. 
 
 (Sk.) Ahi-s, the serpent : (M. pr.) ahi. (Gr.) ophis ; 
 (Lat.) anguis. (This is agni, with the " ng " 
 turned round to " gn.") 
 
 After the Aryans had been some time in 
 India, the dread and hatred they felt for the 
 nagas (great serpents), worshipped by their 
 foes, gradually changed first into respect 
 then into worship. Agni became at last the 
 great red serpent Ahi (our exact word), the 
 demon of drought, who licked up the waters 
 ■with his tongue of flame. One of his names 
 was Surya, which the Maoris call Uira, the 
 lightning. 
 
 (Sk.) Karali, terrible : (M. pr.) karari, or ngarari. 
 (M.) Ngarara, the rayed or spined naga. 
 
 In Vedic days karali was one of the seven 
 tongues of Agni (fire). Here is the '^^tapu" 
 again. On a very old talisman Agni is re- 
 presented with a crown of fire on his head, 
 half the rays being flame and half lizards 
 the old footed snake) . 
 
 (Sk.) Pat, to fall: (M. pr.) pat (a).. 
 (M.) Patapata, falling in drops. 
 ILopata, dew.
 
 14 THE ARYAN MAORI. 
 
 fSk.) Vash, an opening : (M. pr.) waha. 
 (M.) Waha, the mouth. 
 
 'K.mvaha, the doorway. 
 TFahajyn, the mouth of a river. 
 
 (Sk.) Ar, noble : (M. pr.) A. 
 (M.) ^riki, a chief. 
 
 (Sk.) Rikshi (Veclic spelling)^ a priest: (M. pr. riki. 
 
 (M.) Ariki, a noble priest or sacred person^ from 
 
 ar and rikshi. 
 
 The seven Eikshis (modern, Rishi) were 
 
 those to whom the sacred Vedas were revealed. 
 
 They were deified_, and became the seven stars 
 
 in the northern constellation of the Great 
 
 Bear. Hence the Maori words for '^ north" — 
 
 tuariki and raki. 
 
 (Sk.) Ma, to measure: (M. pr.) ma. (Lat.) machinari; 
 (Eng.) make. 
 (M.) Mama, light. 
 
 Taumaha, heavy. 
 
 Maro, a fathom. 
 
 ikf fttake, to inspect. 
 
 Tnma, an odd number. 
 
 ikfatau, to know. 
 From this root (ma, to measure, to set 
 in order) all philologists are agreed in saying 
 that matar and matri, the Sanscrit words for 
 mother, have been obtained. A [mother is 
 one who " sets in order " (besides that of 
 suckling — mamma;), and this is the origin of 
 the Maori word matua, a parent — one who 
 arranges affairs.
 
 LANGUAGE. 15 
 
 (Sk.) Ma, the moon (tlmc-mcasiircr) : (M. pr.) ma. 
 (M.) Marama, the moon. 
 
 This is compounded of ma, tlie moon, and 
 rama, light, llama and Krislma (black) — 
 light and darkness — were the twin sons of 
 Aditi, the Infinite-Mother. llama is often 
 called llama-Chandra, Chandra being another 
 Sanscrit name for moon. 
 
 (Sk.) Aditi (later Athiti) : (M. pr.) atiti. 
 
 Aditi was the Ineffable and Incomprehen- 
 sible Parent (Nature) . Only known in Maori 
 by atiti, to stray, to wander. 
 
 (Sk.) Gone, an angle : (M. pr.) koni. (Gr.) gonia„ 
 an. angle ; (Lat.) angulus. 
 (M.) Kokonga, an angle. 
 
 Konae, a turning in a, path. 
 Konaketa,ng&, a corner. 
 Konana, slanting. 
 iiTo^oni, crooked. 
 Konnmi, to fold. 
 
 (Sk.) Tan, to stretch out, extend: (M, pr.) tan (a). 
 (Lat.) tendo ; (Gr.) tanuo. 
 (M.) Tango, to take (extend hand). 
 Tatango, to snatch. 
 Tanu, to plant (extend cultivation). 
 Taniwha., a water-monster. 
 Tangana, stragglers. 
 Zizwgara, loose. 
 
 (Sk.) Bil, to split, divide: (M. pr.) pir(a). 
 (M.) Pir ahu and piraksm, firewood. 
 Pir&rsL, to be divided.
 
 l6 THE AKYAN MAORI. 
 
 (Sk.) Guha, secret : (M. pr.) kuha. 
 (M.) Kuhu, to conceal. 
 
 {Sk.) (^0, to sharpen : (M. pr.) ko. (Lat.) cos, a 
 whetstone. 
 (M.) Kg\, sharp, 
 
 iToinga, point or edge, 
 
 iCoiata, to throw up a new shoot. 
 
 Koii, to cut. 
 
 (Sk.) Gha-s, to eat : (M. pr.) ka. 
 (M.) Kamxx, to eat. 
 Kame, to eat, 
 Kai, to eat (with a hundred compound 
 
 words) . 
 Kamiivi, cooking-shed. 
 iTauta, cooking-shed. 
 Hakari, a feast. 
 
 Henf/a, food for a working party. 
 Kanga, maize. 
 Kao, dried kumara. 
 Ta?>2aoku, cooked. 
 Whanged, to feed. 
 
 (Sk.) Manas, the heart or mind : (M. pr.) mana. 
 (M.) Mano, the heart. 
 
 Manayfdi, the heart (with its compound 
 
 words) . 
 Maunoa, a pet, fondling. 
 Manako, to set one's heart on. 
 Minamina, desire. 
 Kmene, desire. 
 Mana, a Divine emanation. 
 This last is a very important word; some 
 of the best Maori scholars^" have heen unable 
 
 * See " Old New Zealand," by Judge Maning.
 
 LANGUAGE. I 7 
 
 (Sk.) Manas — continued. 
 
 to define it exactly, but it is, in its original 
 meaning, mind, intelligence. It was after- 
 wards, in India, used as " the subtle force of 
 the creative power of Brahma;" thence it 
 dropped down to the meaning of magic. The 
 Maoris have kept its real sense better. 
 
 (Sk.) Jata-vedas, fire: (M. pr.) ata-wera. 
 
 Ata, in Maori, is the reflection of light. It 
 appears as ata, reflected light ; ata marama, 
 moonlight ; whaka-a/a, a mirror ; and a/arau, 
 the moon. It possessed, however, another sense 
 in the Vedas, meaning " possessing all things, 
 knowing all things." " The statement that 
 the Vedas were milked out from fire, air, and 
 the sun "* explains the connection of ata and 
 wera (M.) (veda), heat or warmth. 
 
 (Sk.) Ka-s, to shine : (M. pr.) ka. 
 
 (M.) HiA'«, to kindle fire (by rubbing sticks) . 
 Ka, to be lighted. 
 Kaka, red-hot. 
 iTanaku, fire, 
 ifanapa, bright, 
 ifanapu, lightning. 
 iTatore, glimmering. 
 
 ifflwainga, stars which precede the dawn. 
 And others. 
 
 (Sk.) Kesha, hairy: (M. pr.) keha; only found once, 
 and in composition. 
 (M.) Ma-AreArAw, light-haired. 
 
 * Hindi; Clas. Die.
 
 10 THE ARYAN MAORI. 
 
 (Sk.) Ha, to leave : (M. pr.) ha. 
 (M.) Haere, to go. 
 Haha, to seek. 
 Ha^a, gone by. 
 ^«painga, to start. 
 Hav^he, to go round. 
 Ko.'^cr, parting instructions. 
 
 (Sk.) Ri, to go : (M. pr.) ri. 
 (M.) Haere, to go. 
 Riro, gone. 
 Hori, to be gone by. 
 JLoriri, to sail together. 
 JLori, to move. 
 'Keri, to rush violently. 
 Yiri, to skulk off. 
 Rinn, to be gone. 
 Jrlaereei'e, to go about. 
 
 (Sk.) Pori-dhi, a ledge, fence, enclosure : (M. pr,) 
 pari-ri. 
 (M.) Pardkiri, innermost fence of a pa. 
 
 (Sk.) Pari-dha, to encompass, vrrap round : (M. pr.) 
 pari-ra. 
 (M.) Paraharalui, lioop-iron, or anything 
 similar. 
 
 Whiti paruharalia, a flat cord. 
 Paraharaha, any tool of thin iron. 
 
 (Sk.) Pari-tas, around about, all round: (M. pr.) 
 parita. 
 (]\r.) Porotaka, round.
 
 LANGUAUK. IQ- 
 
 (Slv.) Pari-tushita, rouudj the sky (agtronomically) : 
 (M. pr.) pfirit()w]ut(a). 
 (M.) Porowhiiu, the circle. 
 
 (Sk.) Dhu, to shake : (M. pr.) ru. 
 (M.) Ru, to rumble. 
 Ruru, to shake. 
 Ru, an earthquake. 
 Ha?'M?'Mj to rumble. 
 Horii, to snort. 
 Mun«, to rub. 
 'Paruru, to rub tog-ether. 
 Tarit7'2i, to shake. 
 Ru7'utiike, shivering. 
 Ngai-ue, to shake. 
 And many others. 
 
 (Sk.) Plavaka, a ship : (M. pr.) parawaka. (Gr.) 
 ploion, a ship. 
 (M.) Waka, a canoe, and its compounds. Al- 
 luded to afterwards more fully. 
 
 (Sk.) Viir, to cover, clotlie : (i\[. pr.) war(e). 
 (M.y Whare, a house. 
 
 Wharewvavi,- eookiug-shed . 
 
 Whar\k\, covered with a carpet or mat. 
 
 (Sk.) Do, to cut : (]\I. pr.) ro. 
 
 (M.) Wvivo, to chop smooth with an adze. 
 Horo, a landslip. 
 Whaka-?"ro, to carve. 
 Tarotaro, to cut one's hair, 
 Hapc?-Oj to cut off.
 
 20 THE ARYAN MAORI. 
 
 (Sk.) Hi, to grow : (M. pr.) bi. 
 (M.) Villi, to grow. 
 
 yidihiii, to spring iip. 
 
 Sk.) Maha, great : (]M. pr.) malia. 
 (M.) Maha, many. 
 
 Mala, abundance. 
 
 (Sk.) Kuyva, a narration: (M. pr.) kewa or kawa. 
 (M.) Kaiavhavi, to recite old legends. 
 Kaaiva'i, pedigree^ lineage. 
 
 From tliis word comes " KaAvi^" the 
 sacred language of the priests of Java. 
 
 (Sk.) Sidh, to be fulfilled_, perfected: (M. pr.) bir(a). 
 (M.) '\Vbaka-7«V«Ai/Y/_, to extol one^s-self^ claim 
 perfection. 
 
 (Sk.) Deva, a deity : (M. in\) rewa. 
 
 (M.) Ahwreiva, a sbrine^ boly place. 
 'MvLi'ewa, elevated, high up. 
 Voreicarewa, mad. 
 ^diVewa, raised on bigli. 
 Rciva, elevated. • 
 
 (Sk.) Pu, to purify : (M. pr.) pu. 
 
 (M.) Pure, a ceremony for removing the " tapii." 
 }ie\pu, just, proper. 
 Pwataatu^ clear. 
 Pwroto^ clear, 
 Tupu, genuine. 
 
 ^Sk.) Twachtrei, the tbunder-god. 
 (M.) A^^hatitiri_, thunder.
 
 LANCiUAOK. 21 
 
 (Sk.) G((fi, to hide : (M. pr.) ku. 
 (M.) Kn\\\\, to hide. 
 Kamkum, dark. 
 Koroi)u^M, to hide. 
 Vnku, secretly. 
 
 (Sk.) Ira, water : (M. pr.) ira. 
 
 (M.) I run, to baptise — part of the Maori religion, 
 Ira was afterwards the goddess of chil- 
 dren, as Ida (in India), and was the wife of 
 Mann — the first man — our New Zealand 
 Maui. 
 
 * (Sk.) /u7, to know : (M. pr.) kit(c). (Lat.) scire, tO' 
 
 know. 
 (M.) Kite, to see, know, or perceive (Williams). 
 "\YhakaA'?7e, to reveal. 
 
 (Sk.) Dai, to protect : (]\I. pr.) rai. 
 (M.) Krai, to ward off. 
 Mar«e, an enclosure. 
 Raihi, a small enclosure. 
 
 (Sk.) Hari, the name of a deity : (M. pr.) hari. 
 This was a name applied ^ in India^ to 
 different gods, but afterwards only to Vishnu. 
 One of Vishnu's titles is Sarngi-pani — 
 "bearing the bow." 
 (]M.) Haere, a spirit supj)osed to reside in frag- 
 mentary rainbows or detached clouds 
 (Williams's N. Z. Die.) . 
 
 (Sk.) Rodi, a tear : (M. pr.) rori. (Modern Hindu) roi, 
 (M.) /?oi-mata, a tear.
 
 22 THE ARYAN MAORI. 
 
 (Sk.) Tij, to sharpen : (M. pr.) ti. (Gr.) stizo. 
 (M.) Tio, sharpj piercing. 
 Tia, a peg or stake. 
 Titi,a pin or peg. 
 Thou, pointed stick used as a fork. 
 
 (Sk.) Vri, to turn: (M. pr.) w(i)ri. (Lat.) vertex. 
 (M.) TViri, an auger, gimlet. 
 Wiri, to bore. 
 Whviktiivii'i, to tvv'ist. 
 Koiriiri, to writhe. 
 
 (Sk.) Ap, to obtain^ get: (M. pr.) ap(a). 
 (M.) ^ajA, to clutch. 
 Apo, to grasp. 
 Hapsii, to carry. 
 Tapae, to present. 
 Tapiki, to lay hold of. 
 
 (Sk.) Pi'i, to join together: (M. pr.) p(i)ri. 
 (M.) Piri, to stick. 
 
 Pipiri, come to close quarters. 
 P/rf hongOj keep close. 
 ^Si\\2nri, walk arm in arm.. 
 
 (Sk.) Pinga, dark : (M. pr.) pinga. 
 (M.) Patigo, black or dark. 
 PaJca, scorched. 
 
 (Sk.) Bhalra, terrible : (M. pr.) paira. 
 (M.) Pairi, afraid. And next — 
 
 (Sk.) Bhuta, a ghost^ a ghoul : (M. pr.) puta. 
 (M.) Patv])n.Gxc, a spirit^ goblin.
 
 LANGUAGE. 23 
 
 (Sk.) Nar, to pcrisli : (M. pr.) iiak(u). (Lat.) uocorc, 
 to hurt. 
 
 (M.) Nak\i-nak\i, to reduce to fragments. 
 Nakn, to scratch. 
 NonoJce, to struggle together. 
 
 (Sk.) Karbure, sjiotted : (M. pr.) kapure. 
 (M.) Pure, in spots or patches. 
 
 Purei, isolated tufts of grass. 
 
 Ojmre, spotted with patches of colour. 
 
 (Sk.) Sate, virtuous : (M. pr.) hate^ or ate. 
 
 (M.) Ate, heart (poetically) ; the liver really, as 
 among the Romans. 
 Ata, true. 
 
 -4^aahua, good, pleasant. 
 AtuvfhvA, showing kindness. 
 At Sima,i, liberal. 
 
 (Sk.) Mri, to die: (M. pr.) m(o)ri, to die. (Lat.) 
 morsj morioi, &c. 
 (M.) Morimori, shorn of branches. 
 Mare, a cough. 
 
 Whaka-^no^/iori, to commit suicide. 
 Moremorcu^Q., the end. 
 
 (Sk.) Martta, to die : (M. pr.) mata. 
 (M.) Mate, to die. 
 
 Mata, medium of communication with a 
 
 spirit. 
 MataX'iu, afraid. 
 M«/eroto, abortion. 
 Mati'o., a spear, 
 ilfc^akite, to practice divination.
 
 24 
 
 THE ARYAN MAORI. 
 
 (Sk.) Dhri, to liolcl : (M. pr.) ri. 
 (M.) Piipur?, to hold. 
 
 i?iaka^ to strain^ put forth strength. 
 RiriwSii, net stakes in bed of river. 
 i?iro_, to be obtained. 
 Ror?, to bind. 
 Ta?*?'^ a noose. 
 
 (Sk.) Baddha, bound, confined : (M. pr.) para. 
 (M.) Par an, slavery. 
 Par«kau, a slave. 
 Paravivi, dark in colour. 
 
 So the Maoris had " niggers '' once — 
 " the offspring of bondage." 
 
 (Sk.) Ve, to weave : (M. j)r.) we, or whe. 
 (M.) Whenn, the warp of cloth. 
 Whivi, to plait. 
 
 WhitsM, flax prepared for weaving. 
 Whiwhi, to be entangled. 
 TsLkaivhe, circuitous. 
 Whakaivhiivhi, to wind round. 
 WheliQ.ivheka,, a garment. 
 
 Erye and Whenna have a mystical and 
 wonderful meaning in their double connection : 
 an allusion to Nature weaving at the loom of 
 the world. (See Goethe's Faust.) 
 
 (Sk.) As, to breathe ; asu, vital breath : (M. pr.) a 
 and ahu. 
 (M.) Wliaka-ffe«ea, to pant for breath. 
 Ai, to beget, procreate. 
 Whaka-«^?<a, to form, fashion. 
 Akua, pregnant. 
 
 An-ahi, smoke (literally, "fire-breath"). 
 Hau, the wind.
 
 LANGUAOK. 2^ 
 
 (Sk.) Slv, to sew : {M. pr.) liiii, or tiii. (Lat.) 
 Sucre, to sew. 
 (M.) Tui, to sew. 
 Tui, a string. 
 Kotui, to lace up. 
 
 (Sk.) Nahman, a uarae : (jM. pr.) naman(a). (Gr.) 
 onoma ; (Lat.) nomcu. 
 (M.) Ingoa, a name. 
 
 This is a usefiil comparative, unlike as it 
 looks at first sight. All primitive peoples re- 
 joice in ng, and mb, and nk, and that class 
 of sounds, difficult for civilized tongues to 
 * speak. But the European Aryans seem to 
 have written their ng as gn; that nomen 
 (Lat.) was once gnomen is proved by co- 
 gnomen; that the Greek onoma had the g sound 
 is shown in gignosco. Thus the Maori ingoa 
 is ignoa only, and agrees with the European 
 form. This is shown, perhaps better, in (M.) 
 ngau, to bite ; it is just the English gnaw, 
 with the letters turned. (M.) kauae, the 
 jaw, was once spoken as ngauae, the gnaw-er. 
 
 (Sk.) Hve, to call : (M. pr.) hue. 
 (]M.) Hu^, to name. 
 
 Hid, to congregate. 
 
 (Sk.) Kharu, desire : (M. pr.) karu. 
 
 (M.) ifa/'e-a-roto, object of passionate affection, 
 
 (Sk.) Ri, a foe : (M. pr.) ri. 
 (M.) Riri, to be angry. 
 Hoa-rw7, an enemv.
 
 26 THE ARYAN MAORI. 
 
 (Sk.) Pi, to drink : (M. pr.) pi. (Gr.) pino, I drink; 
 pinon, beer ; (Lat.) bibo,. I drink. 
 (M.) Inn, to drink. 
 
 I\.oj)i\\a, a jDool of water. 
 
 Kopiro, to duck tke head under water. 
 
 I^opiro, steeped in water. 
 
 linn, to drink frequently. 
 
 This last word shows that i and not pi is 
 the real root. 
 
 (Sk.) Ca, to cut : (M. pr.) ka. (Lat.) Sicani, a tribe 
 named from their being reapers ; the sickle 
 has a fine saw-edge. 
 (M.) Kani, a saw. 
 
 Kakano, the grain of wood. 
 
 (Sk.) Hane, to kill : (M. pr.) hane. 
 
 (M.) Hani, a weapon (like taiaha). 
 Hannxni, to be swallowed up. 
 Whaka-7i«/2«j to shake weapons in defiance. 
 
 (Sk.) Harita-s, green : (M. pr.) harita. 
 (M.) Kakariki, a green paroquet. 
 K-okariki, a green lizard. 
 
 Although perhaps even a IMaori might 
 translate Kaka-riki as " little parrot/^ that 
 this was not the origin of the word is proved 
 by its being applied also to the lizard. That 
 the lizard has not been called kak-ariki in 
 any sense of being tapu to the priest and 
 gods is shown by the parrot being similarly 
 named. I think the bird was once kak«r«7ff, 
 the green cock or crow — (Sk.) kaka. The rep- 
 tile was ngakarita^ the green snake or lizard 
 (naga).
 
 LANGUAGE. 2/ 
 
 (Sk.) Mara, a destroyer : (M, pr.) mara. 
 (M.) Muramara, a chip, splinter. 
 Marara, scattered. 
 Marahcvche, trouble. 
 Marcvc, to fall. 
 Mariiinnn, Avorthless. 
 
 (Sk.) iV«i/»', a weaver : (M. pr.) iiapi. (Gr.) nape, 
 licnip ; (l^ng.) nap (of cloth) . 
 (M.) Nape, to weave. 
 
 (Sk.) A/iffa, the body, the form : (M. pr.) anga. 
 (M.) Anga, the aspect. 
 
 Anganga, the aspect. 
 
 Angaanga, the skull (of animals, generally) . 
 
 (Sk.) Sic, to nurse: (M. pr.) hik(i). 
 (M.) Hiki, to carry in the arms. 
 
 There are many points of resemblance in the 
 grammars of Sanscrit and of Maori, such as both 
 possessing the dual number as well as singular and 
 plural, also the formation of comparatives in adjec- 
 tives, &c. Many words in the sister Aryan lan- 
 guages have close resemblance in the Maori form, 
 such as the — 
 
 Sanscrit. 
 
 English. 
 
 Maori. 
 
 Aham 
 
 I 
 
 Ahau 
 
 sami ; (Gr.) hcmi 
 
 half 
 
 hemauga (basket half 
 
 paksha 
 
 a] ; (Gr.) ago 
 
 cakkaros 
 
 a wing 
 
 to go or drive 
 
 sugar 
 
 full) 
 pakau 
 a (to drive) 
 kakara (a sweet 
 
 savour) 
 
 gaura ; (Gr.) kuros 
 li 
 
 yellow, splendid 
 to melt 
 
 kura (red) 
 rewa 
 
 nana (Vcdic) 
 
 mother 
 
 nana (a nurse) 
 
 ve 
 
 to weave, withes 
 
 vvi-wi (rushes)
 
 28 
 
 THE ARYAN MAORI. 
 
 Sanscbit. 
 
 English. 
 
 Maori. 
 
 tara 
 
 a star 
 
 tawera (the evening 
 star) 
 
 hara 
 
 theft 
 
 hara (a sin) 
 
 murmura 
 
 a crackling fire 
 
 mumura (blaze) 
 
 mukha 
 
 the face 
 
 moko (tattooed face) 
 
 aha 
 
 yes 
 
 ae 
 
 amh 
 
 to ascend 
 
 ara (to rise up) 
 
 ba 
 
 a water-jar 
 
 papapa (a calabash) 
 
 bibh 
 
 to boast 
 
 pepeha 
 
 capata 
 
 palm of hand 
 
 kapu (hollow of hand) 
 
 ghuka 
 
 the owl 
 
 koukou 
 
 kaksha 
 
 girth, cord 
 
 kahaki (strap for load) 
 
 khakb 
 
 to laugh 
 
 kata 
 
 muh 
 
 bewildering 
 
 mumuhau (an eddy of 
 wind) 
 
 mull 
 
 bewildering 
 
 mu (game of draughts) 
 
 pheru * 
 
 a jackal 
 
 pero (a dog) 
 
 pushpa 
 
 a flower 
 
 pua 
 
 puth. 
 
 to destroy, kill 
 
 puta (a battle-field) 
 
 pud 
 
 to emit 
 
 purehua (to emit gas). 
 
 Greek. 
 
 English. 
 
 Maori. 
 
 alia 
 
 but 
 
 ara 
 
 hina 
 
 that 
 
 tena 
 
 dita 
 
 verily 
 
 rita (correct) 
 
 eien 
 
 be it so 
 
 ae (yes) 
 
 pelas 
 
 near 
 
 piri 
 
 kotalis 
 
 a spoon, shovel 
 
 kotari (a sieve) 
 
 kopros 
 
 dung 
 
 kopiro (stinking 
 water) 
 
 kare 
 
 the head 
 
 karu 
 
 kare 
 
 the head 
 
 karaua 
 
 arke 
 
 even, unto 
 
 ake (onwards) 
 
 gyne (Sk.) jani 
 
 a woman 
 
 hino 
 
 oar 
 
 a wife 
 
 hoa (wahino). 
 
 Latin. 
 
 English. 
 
 Maori. 
 
 opus 
 
 work 
 
 opu (a company of 
 volunteer workers) 
 
 papilio 
 
 a butterfly 
 
 papapa 
 
 hserco 
 
 to cling 
 
 here (to bind) 
 
 ea 
 
 she 
 
 ia (he or she). 
 
 *The really prized native dog was "kuri"— the other name, 
 perhaps for a wild species, was peropero. (The Sanscrit " ph " is 
 not pronounced as " f.")
 
 ANl.MALS, CUSTOMS, ET( . 29 
 
 CHAPTER III. 
 
 ANIMALS, CUSTOMS, ETC. 
 
 Knowing tliat the Maoris were strangers to tlie sigtt 
 of certain animals until these were introduced by the 
 Europeans, I resolved to try and find if there was 
 any proof in the verbal composition by which I could 
 trace if they had once been familiar with them. As 
 an example of what I mean we will take the English 
 word '' footman." It is now used for a male servant 
 in the house. Two centuries ago, however, the foot- 
 man was the servant who " ran on foot " beside his 
 master's carriage. The word thus bears in its com- 
 position a reference to his past duty. It may happen 
 that one day all the lions will be extinct, and that our 
 posterity may never be able to look at a living lion ; 
 but, as long as the phrase " lion-hearted " remains in 
 the language, men will know that there once were 
 lions, and that we knew something of their attri- 
 butes. These are what, for convenience' sake, I will 
 call " graft-words," because they are grafted into the 
 composition of other words. It was thus I resolved 
 to look in the Maori vocabulary to try and find if 
 there was any sign of words referring to animals, &c., 
 of which we supposed them ignorant until the Euro- 
 peans came. The cow, the horse, sheep, goat, frog, 
 &c., were unknown. New Zealand is especially well 
 situated for this variety of search, its isolated position 
 making it almost impossible that the inhabitants should 
 have kept the memory fresh concerning lost animals 
 by intercourse with neighbouring peoples.
 
 30 THE ARYAN MAORI, 
 
 I took the frog as my first subject. There was no 
 Maori word for it^ nor an Aryan word, until I tried 
 Sanscrit. 
 
 (Sk.) Bheki, the frog. He was — 
 Peke, leaping over. 
 
 Pepeke, drawing up his arms and legs. 
 ^upeke, jumping up. 
 Wupeke, bending his arms and legs. 
 Peki, chirping or twittering. 
 Peke, all gone, without excei^tion. 
 
 This was the frog — there could be no doubt of it. 
 Encouraged by this, I tried " the cow." I found 
 kavpare, to turn in a diiferent direction, and was 
 struck by its resemblance to (Sk.) go-pala, a herds- 
 man. I looked at kahu, the surface, and found it 
 illustrated by the example, " kahu o te rangi." At 
 once I recognized the old familiar expression, " Cow of 
 heaven," a sentence to be met with in every work 
 concerning the Aryans. Let me quote one extract : 
 " Since the chief wealth of the Aryans was in their 
 cattle, each man would do his utmost to increase the 
 number of his flocks and herds. The cow was the 
 creature most prized, for her milk fed his household, 
 and every calf that was born made him richer. . . . 
 The heaven was to the Aryan a great plain over which 
 roamed bulls and cows, for such the clouds seemed to 
 liim to be. Just as the cow yielded him milk, so 
 those cows of heaven dropped upon the earth rain and 
 dew, heaven's milk.""^ 
 
 The (Sk.) gau, the cow, and the (Gr.) ge, the earth_, 
 come from the same root. The earth was the great 
 
 * " Childhood of Religions."— (E. Clodd.)
 
 ANIMALS, CUSTOMS, ETC. 3 1 
 
 cow-raothcr of a,ll. In the Veda, Usbas, tlio dawn, is 
 described as " the mother of cows/' 
 
 The cow was — 
 
 Kahni, in herds. 
 
 Kahurangi, unsettled {'' sky-cow," moving- about 
 like clouds). 
 
 Kakahu, clothes for him ; his dress was leather."^' 
 
 Kauhoa, a litter [" cow-friend") : so they used 
 cattle to ride on. 
 
 Kahnpapa, a bridge. A bridge was a "flat cow," 
 on which he crossed streams. 
 
 Kauika, it lay in a heap. 
 
 Kauruki, smoke. The word here is " cow-dung ;" 
 so they once used the dried dung for fuel, as 
 is done everywhere by pastoral tribes now. 
 
 Mata-kautete. It gave him the shape of his 
 weapon — " sharp teeth of flint lashed firmly 
 to a piece of wood." — (Williams.) This was 
 the " cow-titty," from whakatete, to milk.f 
 
 I will now use the Greek or Latin paronyms 
 instead of the Sanscrit. The Western people seem 
 to have kept the terms used for out-doors life best. 
 
 The Maoris once knew the bull by a word like 
 the Latin Taurus, a bull. 
 
 Tar a, he had courage. 
 Whaka^«ra, he challenged. 
 Tarahono, he lay in a heap. 
 Tararau, he made a loud noise. • 
 Tararua, he had two points or peaks (horns) . 
 Tarawai, he broke the horizon-line. 
 Taraweti, he was hostile. 
 
 * " Gaah, cow, is used in tlie Veda not only for milk, but even 
 for leather." — Bncycl. Brit. 
 
 t If this should be explained by kahu and titi, it will appear 
 hereafter that titi came froni the cattle term.
 
 32 THE ARYAN MAORI. 
 
 Tareha, he was red. 
 
 Tareha, lie threw the earth over him. 
 
 Tarehu, he caught one unawares. 
 
 Taritari, he provoked a quarrel. 
 
 Taringa, he was ohstinate. 
 
 Tar ore, he had a noose put on him. 
 
 Taru, he ate grass. 
 
 Taruke, they lay dead in numbers. 
 
 They knew him best as (Lat.) bos, the bull. He 
 was not the ox, the word generally used for trans- 
 lating bos ; he was the lordly male. Gau was used for 
 cattle generally, but bos for the bull. 
 
 Pohaha, he ripped up. 
 
 WhakajooAe, he threw dust in the eyes. 
 
 Pohuhu, there were swarms of them. 
 
 Pohutu, he splashed. 
 
 Poipoi, he tossed, swung about. 
 
 Poike, he had a tuft on his head. 
 
 Ponini, was red. 
 
 Pononga, was a captive sometimes. 
 
 Popo, crowded round. 
 
 Porta, they fastened him with a ring on his leg.^ 
 
 Potaka, he twisted round. 
 
 Potete, he was curly. 
 
 Powhiri, he whisked his tail (whiore) . 
 
 There is a good test-word here — a word so short 
 that we have no extra letters hiding the roots — the 
 word poa. Poa means to allure by bait, in modern 
 Maori. If, as I believe, po means bull (bos), then wc 
 have only " a " left. In Sanscrit aj is to go or drive, 
 represented by Maori a, to urge or drive. If " urge- 
 ball " is the old word for enticing, alluring by bait, 
 
 * (Cf .) (Gr.) Poris, a licifcr ; (Gr.) porkis, a ring.
 
 ANIMALS, CUSTOMS, KTC. 33 
 
 what was it? An Aryan Avord, tlio (Or.) jjoa, f^rass, 
 is tlic exact word. That -was what they coaxed the 
 hull Avitli, and iii al'ter-ceuturics, when they had for- 
 jijottcii grass as pasture (only knowing it as weeds), 
 and tlic animals which fed on it, the old " hull-coax " 
 graft-word was kept for " alluring by bait." 
 
 Here I must remark upon the bull's moral influence. 
 He seems to have been the terror and annoyance of 
 this people ; not like the cow, sheep, &c., with mild 
 attributes. They did not use, so far as I have been 
 able to discover, a single word derived from the joot 
 whence we get " night." The (Sk.) nakta, (Gr.) nux, 
 (Lat.) nox are all unrepresented. They use their old 
 cattle-word, po, the bull ; in Greejv, poros, blind, dark ; 
 in English, bo-gey, the demon of darkness. He 
 was the evil bull of night to them, not the mild 
 beneficent cow of heaven. They never seem to 
 have lost this simple pastoral talk in the origin of 
 their words : the student who has enough knowledge 
 of classical tongues to be able to understand the 
 affixes will find the vocaliulary full of them. This 
 leads me to digress for one sentence. I am dealing 
 with the language of an ancient people, who iid not 
 l)y any means call a spade " an agricultural imple- 
 ment." Some or my best examples I am compelled 
 to keep back on account of their not being fit fo 
 use here : the student can find them for himself, the 
 general reader must take them for granted. 
 
 The horse is mentioned but once ; and that not as 
 (Gr.) hippos, bvit (Lat.) equus — early pronunciation, 
 ekus. The Maori word is eke, to mount a horse. Al- 
 though they had lost the animal they kept the meaning 
 of this. The Maori expression " kai eke hoiho," a 
 rider, has, strange to say, the Latin and the Anglo- 
 Maori expressions together. 
 3
 
 34 THE ARYAN MAORI. 
 
 The pig vras au animal unclean in the East^ and 
 viewed by these herdsmen with disgust. He was not a 
 pet with them^ as with the modern Maori : he was 
 (Gr.) choiros — (M.) koeo^ offensive in smell; koero, 
 causing sickness. 
 
 They knew him better by his Latin name porcus 
 not the pakeha-Maori poaka) . He was — 
 PoA'eke, small. 
 Po^eke, sullen. 
 Poke, dirty. 
 
 Poker e, he makes pitfalls. 
 Pokere, in. the dark. 
 Pokapoka, he makes a lot of holes. 
 Poked, he brings swarms (of flies). 
 Pokauoa, he goes at random. 
 'Whaka-pokarekare, he disturbs the surface of the 
 water. 
 
 Could a description of porcine habits be better ? '•''■ 
 Of the sheep^ (Gr.) ois^ they recorded — 
 
 O/ia and ohaoha, it was generous (in food and 
 wool) . 
 
 OhU'i, it was cautious^ on its guard. 
 
 Whaka-of//^ i\ieY warned one another. 
 
 "Wliaka-o/io, it Mas easily startled. 
 
 Oho-mauri, it started suddenly (literally " sheep- 
 hearted ") . 
 
 Ohonre, it started suddenly. 
 
 * The rule for deriving the words (so far as I have yet ascertained 
 it) is, that all words beginning with " po " had in their origin some- 
 thing to do with " hull," either physically or morally (as 6o-gey). 
 From these must be excepted the " pok," because they are for the 
 pig. But from the pig's share of "pok" must be excepted the 
 " pokos," as this is not " pok " but " po-ko " (bull-cow). As an ex- 
 ample, " pokowhiwhi " is " po-ko-whiwhi," the last being a paronym 
 ^ of the (Sk.) vevi, to receive.
 
 ANIMALS, CUSTOMS, ETC. 35 
 
 Thus vrc sec wliy the (M.) taura, a rope (originally 
 the biill-rope), when contracted to tau, a rope, was 
 the same as tau, the bark of a dog : the bark of the 
 dog was the " tether " of the flock. 
 
 In speaking of the habits of animals, it must be 
 noticed that the (Sk.) mih, to urinate, is the Maori 
 niinii, with all its compounds, mimira, mimiro, mira- 
 mira and miti. From this also comes the weapon 
 mere (afterwards the (Sk.) mri, to die, from its use), 
 being shaped like what a modern Maori would caU 
 puru-raho, but which his ancestors called po-raho. 
 From this last word comes the name of another weapon, 
 the paraoa, the Aryan axe, called in Sanscrit 
 " parashu."^ (M.) Hani, a wooden sword with a 
 broad tip, was used as a weapon — (Sk.) han, to kill; 
 but it was used at first for another purpose — like 
 taiaha. 
 
 The Maoris knew the use of the bow and arrow. 
 
 (Gr.) belos, an arrow, a dart ; (M.) pere, an arrow '■ 
 this is sometimes (M.) kopere, " cow-arrow,'^ pei*- 
 haps a dart thrown with a loop or sling. (Gr.) 
 tazus, to stretch or extend, is the (M.) ko-taha, " cow- 
 stretched," from its leather string. (Gr.) bios, a bow 
 or bow-string, is the (M.) piupiu, to oscillate, or piu, 
 to throw or swing by a cord — perhaps this last a 
 " sling," but the Greek form was a " bow," 
 
 They had knives — (M.) maripi, a knife ; (Sk.) ripi, 
 to cut : forks — (M.) purou, (Sk.) bil, to divide ; (M.) 
 t'rou, (Sk.) tij, to point. They had fans or fly-flaps — 
 
 * If it should be asserted that, instead of the Maoris calling the 
 sperm-whale "paraoa" because they made their weapons from its 
 ribs, the weapon was called after the name of the whale, the 
 case is proven by the Sanscrit " parashu." The Aryans certainly 
 did not call their club after the whale, as the whale did not ijihabit 
 Central Asia.
 
 36 THE ARYAN MAORI. 
 
 (M.) koTrliiuwliiu, literally " cow's tails " (wliiore, 
 tail). Tliey had buckets — (Sk.) drona — -u-liich were 
 described as " rona^ confined with cords ; rona, to 
 swallow up : " this was the milk-pail swallowing the 
 milk. 
 
 They had not only the word yiliok^-tete, to milk^ 
 but the (Sk.) word yu. (Sk.) yu, to milk : (M. pr.) u. 
 
 (M.) u, the udder : waiw^ milk ; ?<ma, the breast 
 (this last not of cattle). 
 
 They did not call their daughters milkmaids. (Sk.) 
 Duhitar, daughter, signifies a milkmaid ; but they 
 had A-otiro, a girl looking after cows ; /cohine_, a cow- 
 girl. Soj in Maori you must not say, E A-ohine L 
 (Oh, cow-girl !) You must say, E hine ! (Yoimg 
 lady !) .* 
 
 They were not only acquainted with domesticated 
 animals ; they knew of savage creatures on their own 
 "s^dde plains, and had met with others on the journey 
 through India. They knew the wolf, lupus (Lat.) . 
 Rup^hyx, he was wild. 
 
 Riipe, shaking anything violently (the sheep) . 
 Rare, shaking, tossing about. 
 Rurei'ure, maltreating. 
 
 Riiru, causing them to run together. This last 
 probably at the cry of " Lupe ! Lupe ! " 
 They knew (Gr.) Gups, the vulture. These 
 Kapakcqia, stood in a row. 
 Kapakapa, fluttered and flapped. 
 Kapo, snatched. 
 Kaj)e, picked out (eyes, &c.). 
 Kokila (Sk.), the crow, became (M.) kokako, the 
 crow. Kukkux, the cuckoo, became kuku^^, the pigeon, 
 cither from its cry, or protecting the cuckoo's young. 
 
 * Cf. the Greek word kore, a girl, and (>k.) kopi, a shepherdess.
 
 ANIMALS, CUSTOMS, ETC. 37 
 
 They knew the cat, not as (Gr.) gala"'^ (I do not 
 know if ngcru is an Island word brought by Tupaea, 
 Captain Cook's interpreter), but the great cats of the 
 Indian forests, the (Gr.) tigris, (M. jn-.) tahika, 
 
 Taheke, he was quick. 
 
 Tahekeheke, he was striped. 
 
 Tahei, he was striped. 
 
 Taheke, he came down like a torrent. 
 
 Taker e, he was ensnared. 
 
 Tahere, he hung himself (alluded to afterwards). 
 
 They knew him best as the great cat (Lat.), catus. 
 Katete, it was large. 
 Katae ! how great ! 
 Katikati, it champed its jaws. 
 Kati, it blocked up the way. 
 Katea, it frightened one. 
 Kateatea, it came singly. 
 Katekate, they made shoulder-mats of its fur. 
 
 There is an admirable test- word here. Katete is to 
 lengthen a spear by joining a piece on. Katete is 
 formed, I believe, by kate, a cat, and te, to stick in ; 
 or tete, the head of a spear. Thus the modern word 
 katete means to " cat's claw," join a piece on as a 
 eat does when she protrudes her spears or claws from 
 their sheath. 
 
 The word (Gr.) karabos, the crab, they remembered 
 in (M.) karapiti, it pinched, nipped. 
 
 Although they had dwellings, these were not the 
 mansions of great city-dwellers. They had not the 
 (Sk.) damas, (Lat.) domus, for '' house." Their house 
 was a whare, a covering, as in (Sk.) var, to cover. 
 
 * The Samoans have this as geli.
 
 38 THE ARYAN MAORI. 
 
 They liad a boat, (M.) waka; but it was not tlic 
 naas or navis o£ later maritime Aryans, it was only 
 their "" cow/' (Lat.) vacca, as in (Sk.) vab, to carry ; 
 and plavaka, with which I compared it in the First 
 Part, is only " splashing " or " washing " cow — their 
 beast of burden by land turned to a water-beastie. 
 The Maoris kept both these roots : (M.) pora, a ship^ 
 and (M.) waka, a canoe, are the joint children of pla- 
 vaka, that is, pora-waka. Plavaka is one of the 
 most ancient names for a ship, and is in Greek ploion. 
 
 If some great European philologist would now 
 undertake the task of rescuing the fast-fading older 
 word-types of the languages spoken in these Southern 
 Seas, he will have reward as he works, and fame for 
 his guerdon. 
 
 These uncivilized brothers of ours have kept em- 
 balmed in their simple speech a knowledge of the 
 habits and history of oiir ancestors, that, in the San- 
 scrit, Greek, Latin, and Teutonic tongues, have been 
 hidden under the dense aftergrowth of literary opu- 
 lence. 
 
 c-'-.Ss^ri'ife^^C^^l-^
 
 MYTHOLOGY. 39 
 
 CHAPTER IV, 
 
 MYTHOLOGY. 
 In this chapter I approacli a part of my subject 
 wliich will perhaps prove more interesting reading 
 to some, than any comparison of word-forms could be. 
 The evidence given by common religious belief, by 
 common superstitions, hopes, and fears must be of the 
 utmost value in trying to trace the descent and fol- 
 low the footsteps of a people. I need not waste time 
 by quoting authorities on the subject of the fear and 
 horror entertained by the Maoris towards the lizard, 
 or reptiles of its kind. In almost every book treat- 
 ing of the habits and modes of thought of the Maori 
 race, mention is made of this special abhorrence. 
 That the ngarara lizards were the abodes of super- 
 natural beings, powerful to harm, and generally of 
 evil influence, although open to propitiation, seems to 
 be the most concise statement I can make of a well- 
 known fact. But, whence this fear ? The reptiles 
 of New Zealand now number neither snakes, croco- 
 diles, nor other deadly creatures in their ranks ; and 
 the question narrows itself down to two issues : one 
 is that formerly deadly reptiles did exist among 
 them ; the other, that the Maori race once inhabited 
 a land where the serpent or lizard form was clothed 
 with natural terrors, heightened by a superstitious 
 dread which has survived the actual presence of the 
 creatures calling it forth. The answer to the first 
 question is that no physical proof of the existence of 
 any large reptile has been demonstrated by the dis- 
 covery of osseous or other remains.
 
 40 THE ARYAN MAORI. 
 
 INIr. Colenso, our greatest authority on matters re- 
 lating to the Natives, after diligent search among the 
 places to which tradition pointed as those Avhere 
 gigantic saurians had been killed in old days, found 
 no scientific evidence to bear out any such tale. The 
 appearance pointed out to him by a Native as the 
 actual ribs of a celebrated monster which had been 
 killed in old days, turned out to be only the crum- 
 bling outcrop of some calcite rock. And this, although 
 the actual bones of an immense struthious bird, the 
 INIoa (extinct, perhaps, for centuries), have been found 
 very freely on the surface of the land ; the traditions 
 and proverbs, &c., which mention the moa not being of 
 such a circumstantial character as those treating of 
 the existence of the Great Lizard. 
 
 We will now examine the traditional evidence ; and 
 to do this thoroughly I must quote at length the 
 very interesting legends published by Mr. Colenso in 
 the Transactions of the New Zealand Institute. 
 
 1. The Slaying of Hotupuku. 
 
 Here is the tale of the valiant deeds of certain 
 men of old, the ancestors of the chiefs of Rotorua. 
 Their names were Purahokura, Reretai, Roiigohaua, 
 Rongohape, and Pitaka. They were all the children 
 of one father, whose name was Tamaihuturoa. 
 
 As they grew up to manhood they heard of several 
 persons who had been killed in journeying over the 
 roads leading by Tauhunui, and Tu^Doro, and Tikitapu 
 — all places of that district. People of Rotorua who 
 had travelled to Taupo, or who went into the hill- 
 country to meet their relations, were never again 
 heard of ; while the folks of the villages who were 
 expecting them were thinking all manner of things
 
 MYTHOLOGY. 
 
 41 
 
 about their long aljsencc^ concluding that they were 
 still at their respective places of abode; but^ as it 
 aftcrM'ards turned out, they were all dead in the 
 wilderness. 
 
 At Iast«a party left Taupo on a visit to Rotorua, 
 to travel thither by those same roads where those 
 former travelling parties had been consumed. Their 
 friends at Taupo thought that they had arrived at 
 Rotorua, and were prolonging their stay there ; but, 
 no, they, too, were all , dead — lying in heaps in that 
 very place in the wilderness ! 
 
 Afterwards another travelling party started from 
 Rotorua to Taupo : this party wxnt by the lakes 
 Tarawera and Rotomahana, and they all arrived safe 
 at Taupo. On their arrival there many qvicstions 
 were asked on both sides respecting the people of 
 Taupo who had gone to Rotorua, but nothing what- 
 ever could be learned of them. On hearing this the 
 people of Taupo earnestly inquired of the newly- 
 arrived from Rotorua, by what road they came. 
 They replied, " We came by the open plain of Kai- 
 ngaroa, by the road to Tauhunui.^^ Then it was that 
 the people of Taupo and the party from Rotorua put 
 their heads together and talked, and d.eeply considered, 
 and said, " Surely those missing travellers must have 
 fallen in with a marauding party of the enemy; for 
 we all well know that they have no kinsfolk in those 
 parts." Upon this the Taupo people determined on 
 revenge, and so they proceeded to get together an 
 army for that jjurjjose, visiting the several villages of 
 Taupo to arouse the people. All being ready they 
 commenced their march. They travelled all day and 
 slept at night by the roadside; and the next morning 
 at daylight they crossed the river Waikato. Then 
 they travelled on over the open plain of Kaingaroa
 
 42 THE ARYAN MAORI. 
 
 until they came to a place called Kapenga, where 
 dwelt a noxious monster^ whose name was Hotupuku. 
 When the monster smelt the odour of men^ which 
 had been wafted towards him from the army by the 
 wind^ it came out of the cave. At this time the 
 band of men were travelling onwards in the direction 
 of that cave^ but were unseen by that monster ; 
 while that monster was also coming on towards them 
 unseen by the party. Suddenly, however, the men 
 looked up, and, lo ! the monster was close upon them, 
 on which they immediately retreated in confusion. 
 In appearance it was like a moving hill of earth. 
 Then the fear-awakening cry was heard, " Who is 
 straggling behind? Ijook out there ! a monster, a 
 monster is coming upon you.'^ Then the whole 
 army fled in all directions in dire dismay and con- 
 fusion at seeing the dreadful spines and spear-like 
 crest of the creature, all moving and brandishing in 
 anger, resembling the gathering-together of the spines, 
 and spears, and spiny crests and ridges of the dread- 
 ful marine monsters of the ocean. In the utter rout 
 of the army they fell foul of each other through fear, 
 but, owing to their number, some escaped alive, though 
 some were wounded and died. Then, alas ! it was 
 surely known that it was this evil monster Vvhich had 
 completely destroyed all the j)eople who had formerly 
 travelled by this way. 
 
 The news of this was soon carried to all the 
 parts of the Rotorua district, and the brave v/arriors 
 of the several tribes heard of it. They soon assem- 
 bled together, 170 all told, took up their arms, and 
 marched even until they came to Kapenga, in the 
 plain, and there they pitched their camp. Immedi- 
 ately they set to work to pull some of the leaves of 
 the cabbage-tree (Cordyline australisj , others to twist 
 them into ropes. Then it was that all the various arts
 
 MYTIlOLOfiY 
 
 43 
 
 of rope-making were seen and developed — the round 
 rope, the flat rope, the double-twisted rope, and the 
 four-sided rope. At last the rope-making was ended. 
 
 Then tlie several chiefs arose to make orations 
 and speeches encouraging each other to be bravc^ to 
 go carefully to work, to be on the alert, and to be 
 circumspect, and so to perform all the duties of the 
 warrior. All this they did according to the old- 
 established custom when going to fight the enemy. 
 
 One in particular of these chiefs said, " Listen 
 to me. Let us go gently to work. Let us not go too 
 near to the monster, but stay at a distance from it, 
 and when we perceive the wind blowing towards us 
 over it, then we will get up closer ; for if the v»'ind 
 should blow from us to the monster, and it smells us, 
 then it will suddenly rush out of its cave, and our 
 work and schemes will be all upset." To this advice 
 the chiefs all assented, and then the men were all 
 properly arranged for each and every side of the big 
 rope snare they had contrived and made, so that they 
 might all be ready to pull and haul away on the ropes 
 when the proper time should come. 
 
 Then they told off a certain number to go to the 
 entrance of the cave where the monster dwelt, while 
 others were well armed with hardwood digging- 
 spades and clubs, with long spears and rib-bones 
 of whales, and with short wooden cleavers or halberts. 
 Last of all, they carefully placed and laid their ropes 
 and nooses, so that the monster should be comj)letely 
 taken and snared in them ; and then, when all was 
 ready, the men who had been appointed to go up to 
 the mouth of the cave to entice and provoke the crea- 
 ture to come forth, went forwards. But, lo ! before 
 they had got near to the cave the monster had already 
 smelt the odour of men.
 
 44 THE ARYAN MAORI. 
 
 Then it arose within its cave^ and the men who had 
 gone forth to provoke it heard the rumbling of its 
 awful tread within the cave, resembling the grating 
 noise of thunder. Notwithstanding, they courage- 
 ouslj^ enticed it forward by exposing themselves to 
 danger and running towards it, that it might come 
 well away from its cave ; and when the monster saw 
 the food for its maw by which it lived, it came forth 
 from its den ramjjing for joy. 
 
 Now, this monster had come f era'lessly on with open 
 mouth, and with its tongue darting forth after those 
 men ; but in the meanwhile they had themselves 
 entered into the snare of ropes, and had passed on and 
 through them, and were now got beyond the set snares, 
 the ropes, and the nooses, and snares all lying in 
 their proper positions on the level ground. At this 
 time those men were all standing around below when 
 the huge head of the beast appeared on the top of the 
 little hill, and the other men were also ascending that 
 hill and closing in gradually all around. The monster 
 lowered his, head awhile and then came on ; and then 
 the men — the little- army of provokers — moved further 
 away on to the top of another hillock, and the monster, 
 following them, entered the snares. At this the men 
 on that little hill stood still ; then the monster moved 
 on further and further towards them, climbing up that 
 ascent also, so that when its head appeared on the top 
 of that second hillock its fore legs were also within 
 the set loops of the big snare. 
 
 Then it was that the simultaneous cry arose from 
 the party who were standing on the top of the little 
 hill, watching intently. " Good ! capital. It has 
 entered ! it is enclosed. Pull ! haul away !" And 
 that other party, who were all holding on to the 
 several ropes, anxiously waiting for the word of com-
 
 MYTIIOLOOY. 45 
 
 iiKUid, hearing tliis, pulled away heartily. And, lo ! 
 it came to pass exactly as they had all planned and 
 wished for — the monster was caught fast in the 
 very middle of its belly. Now it began to lash about 
 furiously with its tail, feeling more and more the pain 
 arising from the severe constriction of its stomach by 
 the ropes. 
 
 Then the bearers of arms leapt forth. A wonderful 
 sight ! The monster's tail was vigorously assaiilted 
 by them. They stabbed it over and over with 
 their hardwood digging-picks and their long spears, 
 and pounded it with their clubs, so that even its head 
 felt the great amount of pain inflicted on its tail, 
 together with that arising from the severe constriction 
 of the ropes on its softer parts. Now the monster 
 began to rear and knock about dreadfully with its 
 head. On seeing this the enticing band of provokers, 
 who had still kept their position in front, again began 
 to entice it to make straight forward after them by 
 going up close to it and then running away from it, 
 when, on its attempting to stretch out after them, they 
 suddenly faced about in a twinkling, and began to play 
 upon the monster's head with good effect. Oh ! it 
 was truly wonderful to behold ! 
 
 By this time, too, the party of rope-pullers had suc- 
 ceeded in making fast all their ropes to the several 
 posts they had fixed in the earth all round about for 
 that pur^iose. This done, they also seized their 
 weapons and rushed forward to assist their comrades 
 in beating the monster's head, this being now the jjart 
 of it which reared and knocked about the most %do- 
 lently. Now, the assault on its head was carried on 
 alternately by those men combined with the others 
 who began it, and who, for that purpose, divided them- 
 selves into two parties. When one party rushed forward
 
 46 THE ARYAN MAORI. 
 
 and delivered their blows^ and the hideous head was 
 turned towards them, and they fell back a bit, the 
 other band came on the other side and delivered their 
 battery, either party always beating in the same place. 
 After a while the monster became less vigorous, 
 although it still raged, for its whole body was fast 
 becoming one vast mass of bruises through the incessant 
 and hearty beating it was receiving. 
 
 Still the fight was prolonged. Prodigies of strength 
 and valour, ability and uimbleness were shown that 
 day by that valiant band of 170, whose repeated 
 blows were rained upon the monster. At last the 
 monster yielded quietly, and there it lay extended at 
 full length on the ground, stretched out like an im- 
 mense white larva "^ of the rotten pine wood, quite 
 dead. By this time it was quite dark — indeed, night ; 
 so they left it until the morning. When the sun ap- 
 peared they all arose to cut up this big fish.t There 
 it lay, dead ! Looking at it as it lay extended, it 
 resembled a very large whale ;J but its general form 
 and appearance was that of the great lizard, § with 
 rigid spiny crest, while the head, the legs, feet and 
 claws, the tail, the scales, the skin, and the general 
 s^nny ridges, all these resembled those of the more 
 common lizards (tuatara) . Its size was that of the 
 sperm whale (paraoa). 
 
 * " The word is huliu. I suppose this large grub has been 
 selected for a comparison owing to its dying helplessly extended, 
 and its plump, fat appearance." 
 
 t"I have translated this word (ika), whenever it occurs in 
 the story, by ' fish,' this being one of its principal meanings ; but 
 it would carry a very different one to a New Zealander. Here it 
 would be just synonymous with whale, or large marine animal." 
 
 \ " Nui tohora." 
 
 § " Tuatetc, the angry frightful lizard, now extinct."
 
 MYTHOLOGY. 47 
 
 Tlioii this mail-devouring- monster was closely 
 looked at and examined for the first time — the wretch, 
 the monster that had destroyed so many persons, so 
 many hands oi' armed men and travelling parties ! 
 Long indeed was the gazing ; great was the astonish- 
 ment expressed. At last one of the many chiefs 
 said, " Let us throAV off our clothing, and all hands 
 turn to cut up this fish, that we may also see its 
 stomach, which has swallowed so many of the chil- 
 dren of men.""^' Then they began to cut it open, using 
 obsidian and pitchstone knives, and saws for cutting 
 up flesh, made of sharks' teeth, and the shells of sea- 
 and fresh-water mussels (Unio). On the outside, 
 beneath its skin, were enormous layers of belly-fat 
 (suet), thick and in many folds. Cutting still deeper 
 into its great stomach, or maw, there was an amazing 
 sight. Lying in heaps were the whole bodies of men, 
 of women, and of children. Some other bodies 
 were severed in the middle, while some had their 
 heads off, and some their arms, and some their legs — no 
 doubt occasioned through the forcible muscular action 
 of its enormous throat in swallowing, when the strong 
 blasts of its breath were emitted from its capacious 
 and cavernous belly. 
 
 And with them were also swallowed all that apper- 
 tained to them — their greenstone war-clubs, their 
 short knobbed clubs of hardwood, their weapons of 
 whales' ribs, both long and short, their travelling 
 staves of rank, their halbert-shaped weapons, their 
 staffs and spears — there they all were within the 
 bowels of the monster, as if the place was a regular 
 stored armoury of war. Here, also, were found their 
 various ornaments of greenstone for both neck and 
 
 * " Uri-o-Tiki — literally, descendants of Tiki ; Tiki being in 
 their mythology the creator or progenitor of man."
 
 A.S THE ARYAN MAOKI. 
 
 ears^ and sharks^ teetli^ too, in great abundance (mako) . 
 Besides all those there were a great variety of gar- 
 ments found in its maw — fine bordered flax mats ; 
 thick impervious war-ma,ts, some with ornamented 
 borders ; chiefs' woven garments, made of dogs' tails, 
 of albatross feathers, of kiwi feathers, of red (parrot) 
 feathers, and of seal's skin, and of white dog's 
 skin ; also white, black, and chequered mats made 
 of woven flax, and garments of undressed flax 
 (Phormium) and the long-leaved kahakaha (Astelia, 
 Species), and of many other kinds. All the dead 
 bodies, and parts of bodies, the conquerors scooped 
 out and threw into a heap, and buried in a pit which 
 they dug there. And, that work over, they proceeded 
 to cut up the fish into pieces ; and, when they had 
 examined its fat and suet, they expressed its oil by 
 clarifying it with heat, which was eaten by the tribe. 
 And so they devoured and consumed in their own 
 stomachs their implacable foe. This done, they all 
 returned to Rotorua and dwelt there. 
 
 2. The Killing of Pekehaua. 
 
 After the destruction of the monster Hotupuku, the 
 fame of that exploit was heard by all the many tribes 
 of the district of Rotorua. Then a messenger was sent 
 to those heroes by Hororita, or by some other chief, 
 to inform them that another man-eating monster dwelt 
 at a place called Te Awahou, and that the existence of 
 this monster was known just as in the former case 
 of the one that dwelt in the plain at Kaingaroa. The 
 travelling companies of the districts of Waikato and 
 of Patetere were never hcai'd of ; and so the travelling 
 companies of the llotorua district, which left for 
 Waikato, were also somehow lost, being never again 
 heard of. When the people of Rotorua heard this
 
 MYTHOLOdY. 4g 
 
 news, those same 170 heroes arose from out of many 
 warriors, and set forth for Tc Awaliou. Arriving 
 there they sought for information, and gained all they 
 could. Then tliey asked, " Where does this monster 
 dwell?" The people of the place replied, ''It dwells 
 in the water, or it dwells on the dry land, who should 
 certainly know ? According to our supposition, no 
 doubt it is much like that one which was killed." 
 
 Hearing this they went to the woods and brought 
 thence a large quantity of supplejacks (Rliipogonum 
 scandens), with which to make water-traps of basket- 
 work. Those they interlaced and bound firmly together 
 with a strong trailing-plant ( Muhlenheckia complexa), 
 so that when they were finished the traps consisted of 
 two or even three layers of canes or supplejacks. 
 Then they twisted ropes wherewith to set and fix the 
 water-traps in order to snare the monster, and these 
 were all done. Then they made similar plans and 
 arrangements for themselves as on the former occa- 
 sion, when the first one was killed. All being ready, 
 the band of heroes set out, reciting their forms of 
 spell or charms as they went along. Those were of 
 various kinds and potencies, but all having one ten- 
 dency, to enable them to overcome the monster. 
 Onwards they went, and after travelling some distance 
 they neared the place or water-hole where it was said 
 the monster lived. The name of that deep pool is Tc 
 Warouri (i.e., the black chasm). They travelled on 
 until they gained the high edge of the river's side, 
 where they again recited their charms and spells, 
 which done the 170 proceeded to encamp on that very 
 spot. Then they diligently sought out among them- 
 selves a fearless and courageous man, when a chief 
 called Pitaka presented himself and was selected. He 
 seized the water-trap — which was decorated on the top 
 4
 
 ^O THE ARYAN MAORI. 
 
 and sides and below with biinclies of pigeons' feathers; 
 the ropes also "were all fastened around the trap, to 
 which stones were also made fast all round it to make 
 it heavy and to act as an anchor to keep it steady — 
 and, having seized it, he plunged into the water with 
 his companions, wdien they boldly dived down into 
 the spring, which gushed up with a roaring noise from 
 beneath the earth. While these were diving below 
 the otlters above were diligently employed in perform- 
 ing their several works — viz., of reciting povrcrful 
 charms and spells,"^ of which they uttered all they 
 knew of various kinds and powers, for the purpose of 
 overcoming the monster. 
 
 Nov.', it came to pass that when the spines and 
 spear-like crest of the monster had become soft and 
 flaccid through the power of those spells and charms — 
 for they Lad all been erect and alive, in full expectation 
 of a rare caanibal feast — Pitaka and his chosen com- 
 panions descended to the very bottom of the chasm. 
 There they found the monster, dwelling in its own nice 
 home. Then the brave Pitaka went forwards quite 
 up to it, coaxing and enticing, and bound the rope 
 firmly around the monster, which having done, lo ! in 
 
 * Upv.arus of ten kinds of spells are here, and in otlier parts of 
 these stories, particularly mentioned by name ; but, as we have 
 nothing synonymous in English, their navies cannot be well trans- 
 lated, and it would take as manj" pages of IMS. to explain them. 
 Among them were spells causing weariness to the foe, spells for the 
 epcarmg of lanhcJias (monsters), spells for the warding-off attack 
 and for the protection of the men from the enemy, spells for 
 causing bravery, for returning like for like in attack, for uplifting 
 feet from ground, fo)- making powerless, &c., all more orlesscurious> 
 but mostly very simple in terms. Of spells and charms, exorcisms 
 and incantations, for good- or for ill-luck, for blessing and cursing^ 
 the ancient New Zealander possessed hundreds, ingeniously con- 
 trived for almost every purpose ; few, however, if any, of them could 
 be termed prayers. Such form a bulky history of themselves.
 
 MYTHOLOGY. 
 
 51 
 
 a twinkling he (Pitaka) had clean escaped behind it. 
 Then his companions pulled the rope, and those at 
 the top knew the sign, and hauled away and drew up 
 to the top their companions, together with the mon- 
 ster, so that they all came up at one time. Never- 
 theless, those above had also recited all manner of 
 charms for the purpose of raising, lifting, and up- 
 bearing of heavy weights, otherwise they could not 
 have hauled them all up, owing to their very great 
 weight. 
 
 For a while, however, they were all below ; then 
 they came upwards by degrees, and at last they floated 
 all together on the surface. Ere long they had dragged 
 the monster on shore, on to the dry land, where it lay 
 extended ; then they hastened to hit and beat with 
 their clubs the jaws of this immense fish. Now, this 
 monster had the nearer resemblance to a fish, because 
 it had its habitation in the water. 
 
 So then went forth the loud pealing call to all the 
 towns and villages of the Rotorua district. And the 
 tribes assembled on the spot to look at and examine 
 their implacable foe. There it lay, dragged on to the 
 dry land of the river's side, in appearance very much 
 like a big common whale. Yet it was not exactly like 
 a full-grown old whale : it was more in bulk as the 
 calf of a big whale as it there lay. They then com- 
 menced cutting up that fish as food for themselves. 
 On laying its huge belly wide open, there everything 
 was seen at one glance, all in confusion, as if it were 
 the centre of a dense forest.* 
 
 * " The words are ' KoteriuoTaneMaliuta,' — Zii., the hollow stomacli 
 or centre of Tane Mahuta — i.e., the god of forests; Tane IMahiitru 
 being the god of forests."
 
 ^2 THE ARYAN MAORI. 
 
 Foi*^ going downwards into its vast stomach, there lay 
 the dead, just as if it were an old bone-cave, with piles 
 of skeletons and bones — bones of those it had swallowed 
 in former days. Yes, swallowed down with all their 
 garments about them — women, and children, and men ! 
 There was to be seen the enormous heap of clothing 
 of all kinds : chiefs' mats of dogs'-tails and of dogs'- 
 skins, white, black, and chequered; with the beau- 
 tiful woven flax mats adorned with ornamental borders, 
 and garments of all kinds. There were also arms and 
 implements of all kinds.* 
 
 Then they proceeded to roast and to broil and to 
 set aside of its flesh and fat in large preserving cala- 
 bashes, for food and for oil. And so they devoured 
 their deadly enemy all within their own stomachs ; but 
 all the dead they buried in a pit. 
 
 Then every one of those valiant warriors returned 
 their own homes. The nan 
 Mangungu {i.e., broken bones). 
 
 to their own homes. The name of that village was 
 
 So much for the victorious work ! Oh, thou all- 
 devouring throat of man, that thou shouldst even seek 
 to hunt after the flesh of monsters as food for thee ! 
 
 3. THE KILLING OF KATAORE. 
 
 When the fame of those victors who had killed the 
 monster Pekehaua reached the various towns and vil- 
 lages of Tarawera, of Rotokakalii, and of Okataina, 
 
 * " Ten kinds are here enumerated, all of hardwood and hard white 
 whalc's-bonc — clubs, spears, staves, thin hardwood chopping-knives, 
 white whalebone clubs, carved staves of rank, and many others, in- 
 cluding even darts and barbed spears, which the monster had carried 
 off with its food. There those arms and implements all were, as if 
 the place were a storehouse of weapons or an armoury."
 
 MYTHOLOGY. ^3 
 
 the people there were filled with wonder at the bravery 
 of those men who had essayed to destroy that terrible 
 and malicious man-devourer. 
 
 Then they began to think. Very likely there is also 
 a monster in the road to Tikitapu, because the travel- 
 ling companies going by that place to Rotorua are 
 never once heard of. Their relations are continually 
 inquiring, " Have they arrived at the place to which 
 they went ?" but there is no response ; therefore they 
 are dead. Hence it follows that the sad thought arises 
 within, "Were they killed by some monster, or by some 
 travelling man like themselves, or by some armed 
 marauding party of the enemy ? 
 
 But the chief of Tikitapu and of Okareka, whose 
 name was Tangaroaraihi, knew very well all along 
 that there was a monstrous beast at Tikitapu, although 
 he did not know that the beast there residing ate up 
 men : the chief always believed that it dwelt quietly, 
 for it assumed the very air of peace and quietness 
 whenever the chief and his men went to the spot where 
 it dwelt to give it food ; and that beast also knew very 
 well all its feeders, and all those who used it tenderly 
 and kindly. Nevertheless, when they had returned 
 from feeding it to their village, and any other persons 
 appeared there going by that way, then that monster 
 came down and pursued those persons and devoured 
 them as food. 
 
 Now, the manner of acting of this ugly beast was 
 very much like that of a (bad) dog which has to 
 be tied to a stick (or clog), for its knowledge of its 
 own master was great : whenever its master, Tangaroa- 
 mihi, went there to see it its demeanour was wholly quiet 
 and tractable, but when people belonging to another 
 and strange tribe went along by that road, then it
 
 54 THE ARYAN MAORI. 
 
 arose to bark and growl at them ; so that, what with 
 the loud and fearful noise of its mouth and the sharp 
 rattlings of its rings and leg-circlets, great fear came 
 upon them, and then he fell on them and ate them 
 up. 
 
 Now, when the multitude everywhere heard of the 
 great valour of those men, the tribes all greatly extolled 
 them and wondered exceedingly at the prodigious 
 powers of those four chiefs. 
 
 Then it was that the chiefs of Rotokakahi, of 
 Tarawera, of Okataina, and of Rotorua began to 
 understand the matter, and to say, " Oh ! there is 
 perhaps a monster also dwelling on the road to Tiki- 
 tapu, because the travelling parties going from those 
 parts to Rotorua, as well as those coming from 
 Rotorua to these five lakes, are never heard of.'' For 
 when the travellers went to Rotorua by the road of 
 Okareka they reached their homes in safety ; but 
 if the travellers went from Tarawera to Rotorua by 
 the road of Tikitapu they never reached Rotorua at 
 all — somehow they always got lost by that road. 
 
 And so, again, it was with the people from Roto- 
 kakahi travelling thence to Rotorua — if they went by 
 the road leading by Pareuru they safely arrived at 
 Rotorua; and also in returning from Rotorua, if they 
 came back by that same road they reached their 
 villages at Rotokakahi in safety. Somehow there was 
 something or other in that road by Tikitapu which 
 caused men's hearts to dislike greatly that way, 
 because those who travelled by it were lost and never 
 heard of. Therefore the hearts of those that re- 
 mained alive began to stir within them, so that some 
 even went so far as to say, '' Perhaps that chief 
 Tangaroamihi has killed and destroyed both the
 
 MYTIIOLOOY. 55 
 
 travelling parties and the armed parties who travelled 
 by the way oL' Tikitapu." But that chief, Tangaroa- 
 mihi, had shown his hospitality and expressed his 
 kindly feeling to the inquirers who went to his town 
 to seek after those who were missing. 
 
 Now, however, when the suffering people heard of 
 the exceeding great valour of those four chiefs in their 
 slaying of monsters, then they considered how best to 
 fetch them to come and have a look at Tikitapu. 
 
 So their messenger was sent to those brave heroes, 
 and when they heard from him the message they all 
 bestirred themselves — that same 170 — for they were 
 greatly delighted to hear of more work for them in 
 the line of slaying monsters. So they immediately 
 commenced preparations for their journey to Tikitapu, 
 some in pounding fern-root, some in digging up 
 convolvulus-roots, some in taking whitebait [Galaxias 
 attenuatus) , and some in dredging fresh-water mussels, 
 all to be used as food on their journey to Taiapu, to 
 the mount at Moerangi ; for Moerangi was the place 
 where that noxious beast called Kataore dwelt. 
 
 In the morning at the break of day they arose 
 and started, taking their first meal far away on the 
 great plain, at a nice kind of stopping-place. When 
 they had scarcely finished their meal they commenced 
 conversation with the usual talk of warriors on an 
 expedition ; for at this time they did not exactly know 
 whether it was really by a monster or by the people who 
 dwelt thereabouts that all those who had travelled by 
 that road, whether armed parties or whether singly, 
 had been destroyed. 
 
 When this armed party took their journey they also 
 brought away with them the necessary ropes and sucli 
 tbiings, which had been previously made and got ready.
 
 ^6 THE ARYAN MAORI. 
 
 They knew that such (as they had heard) was the evil 
 state of all the roads and ways of that place ; therefore 
 they sat awhile and considered, knowing very well the 
 work they had in hand. 
 
 However, when the eating and talking were ended 
 they again rose and recommenced their march. They 
 entered the forest and traversed it, quitting it on the 
 other side. Then the priests went before the party 
 to scatter abroad their spells and charms — that is to 
 say, their Maori recitations. But they acted just the 
 same on this as on former occasions already related. 
 
 They recited all the charms and spells they had 
 used against both Hotupuku"^ and Pekehaua, going on 
 and reciting as they went. At last they made up their 
 minds to halt, so they sat down. Then it was that the 
 people in the villages, under the chief Tangaroamihi, 
 gazed watchfully upon that armed party then encamped, 
 thinking it was a party of their enemies coming to fight 
 and to kill; but in this they were deceived, it being alto- 
 gether a different party. 
 
 A long time the party remained there, watching 
 and waiting, but nothing came. At last one of the 
 chiefs got up and said, " Whereabouts does this 
 noxious beast that destroys men dwell T' Then 
 another of those chiefs replied, " Who knows where — 
 in the water or in the stony cliff that overhangs 
 yonder ? " On this they set to work and closely 
 examined that lake ; but, alas ! the monster was not 
 to be found there. Nevertheless the appearance of 
 that Avater was of a forbidding, fearful character — that 
 is to say, the fear was caused by the peculiar glitter 
 of the water, as if strangely and darkly shaded, having 
 
 ■* " Though not once mcntioried or alluded to in that story."
 
 MYTHOLOGY. 57 
 
 the appearance of the water whence the greenstone is 
 ohtaincd. Biit^ notwithstanding all that, they could 
 not detect any kind of chasm or deep dark hole in all 
 that lake like the hole in which Pekehaua was 
 found. 
 
 Then certain of the chiefs said to the priests, 
 " Begin. Go to Avork. Select some of your patent 
 charms and spells." So those were chosen and 
 used : the priests recited their charms causing 
 stinging like nettles, and their charms of stitching 
 together, so that the bubbles might speedily arise to 
 the surface of the lake, if so be that the monster 
 they sought was there in the water. At this time 
 one of the priests arose, upon the word spoken forth 
 by one of the chiefs of the party, and said, " It is all 
 to no purpose : not a single burst or bubble has 
 arisen in the water of Tikitapu." 
 
 Then they turned their attention upwards to the 
 stony cliif which stood before them ; when, before 
 they had quite finished their spell causing nettle- 
 stinging, and were reciting their lifting and raising 
 charms, a voice was heard roaring downwards from 
 the overhanging precipice at Moerangi, as if it were 
 the creaking of trees in the forest when violently 
 agitated by the gale. Then they knew and said, 
 "^ Alas ! the monster's home is in the cave in the 
 stony cliff." 
 
 Upon this the whole body of 170 arose and stood 
 ready for action; for glad they also were that they 
 had found food for their inner man. In their iip- 
 rising, however, they were not forgetful, for they 
 immediately commenced reciting their powerful 
 charms and spells. All were used, of each and
 
 58 THE ARYAN MAORI. 
 
 every kind ; none were left unsaid. The several 
 priests made use of all,^ that being their peculiar 
 work. 
 
 They now set to work, and soon they got near to 
 the entrance of the cave in the rock where this 
 noxious cannibal beast dwelt. At last they got up to 
 the cave, where the whole band quietly arranged 
 themselves, and took a long time to consider how to 
 act. At length the valiant, fearless men arose — men 
 who had already bound monsters fast — and, seizing 
 the ropes, went forward into the cave. There they 
 saw that noxious beast sitting and staring full at 
 them. But, oh, such fearful eyes ! Who can describe 
 them ? In appearance like the full moon rising up 
 over the distant dark mountain-range ; and when 
 gazed at by the band, those hideous eyes glared forth 
 upon them like strong daylight suddenly flashing into 
 the dark recesses of the forest. And anon, lo ! they 
 were in colour as if clear shining greenstone were 
 gleaming and scintillating in the midst of the black 
 eyeballs. But that was really all that gave rise to 
 the appearance of fear, because the creature's spines 
 and crest of living spears had become quite flaccid 
 and powerless, through the potent operations of the 
 many weakening spells which had been used by those 
 numerous warriors — that is to say, priests. 
 
 Then they managed to put their hands stealthily 
 over its huge head, gently stroking it at the same 
 time. At length the rope was got round the mon- 
 ster's neck and made secure. Another rope was also 
 slidcd further on below its fore-legs, and that was 
 firmly fixed. Twice did those brave men carry ropes 
 
 * Seven or eight kinds of charms and spells are here also particu- 
 larized, and then the remainder given in a lump.
 
 MYTHOLOGY. 59 
 
 into the cave. Having done all tKis, they came 
 out to tlicir friends, those of the 170 warriors 
 who had heen anxiously waiting their return, and 
 who, when they saw them emerge, inquired, " Are 
 your ropes made fast ? ^' They replied, " Yes ; the 
 ropes are fastened to the monster — one round the 
 neek, and one round the middle." Then the inquiry 
 arose, " How shall the dragging it forth from its 
 cave, and its destruction, he accomplished ? " When 
 some of the chiefs replied, '' Let us carry the ropes 
 outside of the trees which grow around, so that when 
 the monster begins to lash and hound about, we shall 
 be the better able to make them fast to their trunks." 
 Then others said, " All that is very good, but how 
 shall we manage to kill it ?" Some replied, " Why 
 should we trouble ourselves about killing it ? Is it 
 not so fastened with ropes that it cannot get away ? 
 Just leave it to itself. Its own great strength will 
 cause it to jump violently about, and jerk, and knock, 
 and beat itself. After that, we having made the 
 ropes fast to the trees, the destroyers can easily 
 run in on it and kill it ; or, if not, let us leave 
 it alone to strangle itself in the ropes." So all this 
 was carried out by those 170 brave warriors. 
 
 Then the several men, having been all properly 
 placed so as to hold and handle and drag the rope 
 effectually, the word of command was given, " Haul 
 away," and then they all hauled with a will. But, 
 wonderful to behold, entirely owing to the cave being 
 in the face of the perpendicular cliff, almost simul- 
 taneously with the first pull, lo ! the monster was 
 already outside of the entrance to the cave. But then, 
 in so saying, the potent work of the priests in reciting 
 their raising and uplifting charms must be also in- 
 cluded in the cause of easy accomplishment. The
 
 6o THE ARYAN MAORI. 
 
 moment tliat the monster's great tail was outside clear 
 of the cave, then its head began to rear and toss and 
 plunge, frightful to behold. On seeing this, they 
 loosened a little the rope that held it by its middle ; 
 when, lo ! its head was close to the trees, against 
 which it began to lean, while it knocked about its 
 tail prodigiously. The men, however, were on the 
 watch, and soon the two ropes were hauled tightly up 
 around the trees, notwithstanding the jerkiugs and 
 writhings of its huge tail. There at last it was, 
 lashed fast close to the tree, so that it could only 
 wriggle a little — that is to say, its tail. 
 
 Then the armed men came on. They banged and 
 beat and clubbed away at the monster, which now lay 
 like a rat caught in the snare of a trap ; and it was 
 not long before it was quite dead, partly through the 
 blows and bruises and partly through the ropes. And 
 so it came to pass that it was killed. 
 
 The fame of this great exploit was soon carried 
 to all those tribes who had fetched and sent Puraho- 
 kura on his errand to Tikitapu. Then they assem- 
 bled at the place, and saw with astonishment their 
 deadly foe lying on the ground, just like a stranded 
 whale on the sea-shore ; even so this noxious monster 
 now lay extended before them. Then arose the 
 mighty shout of derision from all, both great and 
 small. The noise was truly deafening, loud-sounding, 
 like that arising from the meeting-together of the 
 strong currents of many waters. 
 
 Early the next morning the people arose to their 
 work to cut up their fish. Then was to be seen the 
 dexterous use of the various sharp cutting instru- 
 ments — of the saw made of sharks' teeth, of the sea 
 mussel-shells, of the sharp pitchstone knives, of the
 
 MYTIIOLOCY. 6 1 
 
 fresh-water musscl-sliells, and of tlie flints. Tnily 
 wonderful it was to behold ! Such loads of fat ! Such 
 thick eollops ! This was owing- to the cannibal monster 
 continually devouring men for its common food at all 
 times and seasons. It never knew a time of want or 
 a season of scarcity ; it never had any winter ; it was 
 always a jolly harvest-time with it. How^ indeed, 
 should it have been otherwise, when the companies 
 of travellers from this place and from that place were 
 continually passing and repassing to and fro ? There- 
 fore it came to pass that its huge maw was satiated 
 with food — not including the food given to it by its 
 master Tangaroamihi — and therefore it came to be 
 so very fat. 
 
 So the big fish was cut up. As they went on with 
 their work, and got at length into its stomach, there 
 the cannibal food which it had devoured was seen. 
 There it lay — women, children, men — with their 
 garments and their weapons. Some were found 
 chopped in two, both men and weapons, no doubt 
 through the action of its terrible lips in seizing them ; 
 others were swallowed whole, very likely through 
 its capacious mouth being kept open, when the strong 
 internal blasts from its great gullet drew down the men 
 into its stomach. For you must also know that this 
 cave is situated near to the water ; so that whenever a 
 party came by water, paddling in their canoes to 
 Tikitapu, and the canoe came on to the landing-place, 
 this monster Kataore, seeing this, came out of its 
 cave, and, jumping into the water, took the canoe, 
 with the men in it, into its stomach, so that both 
 men and canoe were devoured instantaneously. 
 
 The victors worked away until they had taken 
 everything out of its big maw, both the goods—
 
 62 THE ARYAN MAORI. 
 
 of clothing and instruments as before — and the dead. 
 The dead they buried in a pit. Then they finished 
 cutting up that big fish. Some of it they roasted 
 and boiled ; and some they rendered down in its own 
 fat and preserved in calabashes. And so it came to 
 pass that it was all eaten up^ as good food for the 
 stomach of man. 
 
 But when the news of this killing was carried to 
 the chief Tangaroamihi, to whom this pet saurian 
 belonged, and he heard it said to him, '' What is this 
 they have done ? Thy pet has been killed ? " the 
 chief inquired, "By whom?" and they answered, 
 '^ By the tribe of Tama (Ngatitama)." On hearing 
 this the heart of Tangaroamihi grew dark with those 
 who had destroyed his pet ; and it remained and grew 
 to be a root of evil for all the tribes. Thus the story 
 ends. 
 
 Mr. Colenso remarks on this story that the name 
 of Tangaroamihi was one highly suited to the event, 
 or it might have been given to him at an earlier date 
 on account of his having a pet reptile ; that Tangaroa 
 was the god of i^eptiles and fishes ; and that mihi 
 means to sigh for or lament over any one. 
 
 In weighing the merits of these three very inter- 
 esting stories it would be best to take thtm singly, 
 so that their individuality may have fair play. First, 
 the story of Hotupuku — " Panting Belly," or, for the 
 sake of the poetical, we will say " Sighing Heart." 
 He is a fcarlul monster, big as a whale, but with 
 spines like rows of living spears, and furious lasliing. 
 tail. The evidence seems circumstantial enough : 
 names of pla( ( .« are given, and names of men towLom 
 the Maoris count up, name by name, as to tlcir real 
 ancestors. Kaingaj o:i, the place, might mean " Eat
 
 MYTHOLOGY. 63 
 
 the long ones " (Imt tlicrc was only one) ; it mi^^lit 
 mean "The lonj^ settlement;" hut, ivK'ii»j knowin<^- that 
 the INIaoris brought the hatred of the nagas with 
 them (naga meaning "great serpent"), is it not 
 more likely that the now-forgotten name was once 
 Kainagaroa, " Eat the long serpent," or lizard ? The 
 great serpent of the early Asiatie nations was always 
 the " footed serpent " — the lizard, or crocodile. The 
 Hebrews tell of the curse that fell on their great 
 serpent on the Tree of Life, as " On thy belly shalt 
 thou go," as if it was a very bad thing indeed for him. 
 If we pass to the other names, Kapenga may mean 
 '' The passing-by," but, taken in connection with the 
 story, it is much more likely to once have been " Ka- 
 penaga," "Take or catch the naga." The fight itself 
 is all that could be wished in a fight ; but then we 
 come to the cutting-open, to the finding of the undi- 
 gested bodies of all the victims he had eaten, the 
 armoury of Aveapons, the different sorts of mats, &c., 
 and as the land of myth opens before you, you cry, 
 "Our old friend the Dragon. Hotupuku, you are 
 the Hindoo dragon Vritra, the Norse dragon Fafnir, 
 the Greek snake Python. You, Purahokura, are 
 Indra, you are Sigurd, you are Apollo, you are the 
 old hero of the nursery, St. George. Your name 
 shows that those who used it once knew it as fable." 
 Purakau is Maori for an ancient legend,^ kura is the 
 sacred colour, purana is (Sk.) for ancient, and 
 gaura (Sk.) for yellow, bright, splendid. t 
 
 * Compare the Hindoo purakli, an old man, and puikha, pro- 
 genitors, with. (M.) purakau, (1) an old man, (2) a legendary' 
 tale. 
 
 t His name was altered to suit the tellers of the story. 
 " Splendid myth " was only an adaptation of the name the old 
 cattle-driving Aryans used. Purahokura was once Porahokura, the 
 Red Bull of Heaven, the Sun in Taurus.
 
 64 THE ARYAN MAORI. 
 
 In the second legend it is not a naga or a ngarara 
 (spined naga) on wliich the courage and skill of these 
 heroes have to be displayed : it is a water monster, 
 one of the beings the Maoris call "taniwha^' — (Sh-) 
 tan, stretched out, and var, water. There is not 
 such an atmosphere of terror round this as around 
 the great footed snake. The taniwha was the beast 
 whose name we keep as Jjexinthan, the water-monster. 
 Yet there is something even less terrible about this 
 one than about most of them, and it was not alto- 
 gether a water-monster. " Where does this monster 
 dwell ?^^ The people of the place replied, "It dwells 
 in the water, or it dwells on the dry land — who should 
 certainly know." And what a stupid, sodden sort of a 
 beast, too, to have eaten so many men ! We give, of 
 course, their due weight to all the valuable spells uttered 
 by the priests ; but this creature lets them dive down 
 and put him into a trap, and bind ropes round him, 
 whereon he is ignominiously hauled to the surface and 
 pummelled to death. Philology now steps in and 
 says, " This awful beast, this manslayer full of 
 victims and weapons, was only poor little Bheki, the 
 frog." Peke, but also Vekehmia — haua the coward ! 
 The love of marvel, the mists of antiquity, have given 
 poor Pekehaua the bulk of the whale and the tastes 
 of the tiger. His wee jumping body, no longer to be 
 seen, swelled with every century of story-telling until 
 he loomed as large as the wonder of the listeners. 
 The scientist will seek the bones of Pekehaua in vain. 
 
 The third monster is different from either of the 
 other two. It is a sort of a pet of the chief of the 
 place, and he is quite ignorant of its ferocious and 
 man-eating proclivities. The heroes do not know 
 where to look for it. They try the waters of the lake 
 first — the dismal mere, fit abode for the Grimly
 
 MYTIIOLOr.Y. 65 
 
 Beast. Even tlio cliarnis of " stitching together "^ 
 do not seem to move him, and bring his loatldy forni 
 to the light of day. 
 
 They did not seem to like to ask the people of tlio 
 settlement abont this creature. Although they tried 
 the water it was not because they had ])een told (as of 
 Pekehaua) that he lived sometimes on the Avater and 
 sometimes on the land. They seemed quite ignorant 
 of its habits, and had to try all sorts of spells to 
 fetch the monster out of its hiding-place. Then 
 comes a terrible roar. This is the first of the three 
 of whom it is recorded that it made a noise. Fearful 
 as the ngarara was, with his spines and lashing tail, 
 he did not seem to appal them with the terrors of 
 sound. A roar like the wind in its wrath bending 
 the great trees of the forest. A gruesome sound. 
 Only the very bravest could go through an ordeal like 
 this. But, in spite of the menace conveyed in the 
 growl, their next act was to go into the cave, and — 
 calmly put ropes round the man-killer. Notwith- 
 standing the great eyes shining like moons, they 
 securely bound the monster, whose spines and spears 
 were quite flaccid. Then comes the pulling and haul- 
 ing, the lashing about with the ropes round its middle 
 and head, and then, quietness of death as it quits the 
 world, and dissection commences — a dissection which 
 brings to light the same stage properties which we 
 had in the other two stories — the halves and wholes 
 of victims, the assortment of different weapons, &c. 
 
 We can only find out what this terrible animal 
 was by considering the evidence as to its appear- 
 
 *' Then, in one moment, she put forth the charm 
 Of woven paces and of waving hands, 
 And in the hollow oak he lay as dead." 
 
 Tennyson — " Idylls of the King." 
 
 5
 
 66 THE ARYAN MAORI. 
 
 ance aud actions. It made a noise witli its moutli, it 
 barked and growled, it lived in a dry cave, it rattled 
 its rings and leg-circlets. If we allow tliat the rattling 
 of the rings was a little poetical aftergrowth on the 
 story (because we are not acquainted with any beast 
 with bangled legs : even the rattlesnake does not 
 rattle his rings on his legs — for reasons) , I think we can 
 get a true picture of it. It was a — Does the reader 
 know of any creature with ringed stripes on its legs and 
 body, whose awful eyes in the darkness of a cave would 
 be '^in colour as if clear shining greenstone were gleam- 
 ing and scintillating " ? Yes, it was the cat, the last 
 poor harmless pussy ever looked upon by Maori eyes, 
 invested with the awful legendary terrors that their 
 fathers brought with them as the memory of the 
 tiger. Will an investigation into names help us here ? 
 Yes, and settle the question. In my former paragraph, 
 concerning the bull, it may be noticed that one of the 
 words which I used to identify him by the way in 
 which his name entered into composition was tarore 
 (put into a noose) * So, in the word for tiger, taheka 
 (in composition, tahe), the word describing his being 
 snared is tahere. In a similar way the termination of 
 the word catus, the cat, has been made katore, 
 signifying the noosed or tied cat. Here it may be 
 noticed also that there is another meaning for the 
 name of the cat's master. Tlie story has passed from 
 mouth to mouth thousands of times : is it not jjossible 
 that some slight change might be made by those who 
 had no real conception as to the nature of the animal 
 •which was the principal figure in it ? Mihi does mean 
 to lament ; but there are two words very like it, and 
 
 * The Maori word taura, a rope, is pure taurus, a bull, roping 
 or tethering the bull being the Aryan first use for a rop3, and hence, 
 taura, the bull-rope.
 
 MYTHOLOGY. 67 
 
 only two words at all like it — miharo, to wonder at, 
 to admire, and milia, a distant descendant. It is 
 trnc that Tangaroa is the god oi' fish, &c. ; but there 
 is a word tangare, angry ; roa, long. Tangaroamihi 
 would mean " Long angry for the distant descendant." 
 That is just what the story describes the old chief as 
 being : he was " overcast with gloom " for his poor 
 pet, and it was a cause of strife with the tribe who 
 owned these heroes. 
 
 How admirably these Maori fairy-tales are narrated ! 
 What wealth of detail they lavish on you, from the 
 conversations on the journey and the different kinds of 
 ropes to the catalogue of weapons and variety of 
 clothing ! The struggles of the monsters are depicted 
 with lifelike exactitude, and it is only by an exertion 
 of common-sense that one can bring himself to the 
 belief that such things never could possibly have 
 happened. 
 
 The point of scientific interest in these stories is, 
 that it was believed that the Maoris knew nothing of 
 certain animals until the coming of the Eurr peans 
 among them. That they had no names for them is 
 true; that they did not recognize them was certain : 
 it would have been an impossibility, because they nor 
 their fathers had, probably, seen them for centuries. 
 But still they were using words whose sense shows that 
 into their composition have been woven the names of 
 things once living, while the sight and individual name 
 has been lost. 
 
 One thing more to be noticed before quitting the 
 subject — the manner of killing. They killed tigers 
 with a rope, lizards with a rope, the cat with a rope, 
 the frog with a rope. From what I have read of
 
 68 THE ARYAN MAORI. 
 
 most savage races who have to deal with ferocious 
 animals, the pitfall, or the heavy suspended arrow, or 
 the poisoned bait, are the means they usually employ 
 if their missile weapons are not powerful enough to 
 kill the big game from a distance. But these men 
 fly to the rope and the rope-snare as their first and 
 most eiSective weapon. "What wonder, when the roped 
 bull was the animal on which they (or their fathers) had 
 obtained practice with lazo and noose, used by all 
 cattle-raising people. 
 
 Here let me remark in passing that I have been, 
 perhaps, in error in using the word " pastoral " several 
 times in regard to the Aryans. They were not a 
 pastoral people in the sense of being a nomadic 
 people, wandering over large spaces with their flocks 
 and herds. They might be better described as a 
 stock-farming people, who had settled, though scat- 
 tered, homes and dwellings, but who lived by rearing 
 cattle and sheep — chiefly cattle. 
 
 If my interpretation of the name of the chief who 
 was long mournful for his cat is wrong, and it ivas 
 Tangaroa, the god of fish and reptiles, who wept for 
 his pet lizard, then he was own brother to the Hindu 
 Varuna, who was also god of fish and rej)tiles, and 
 who rode on the back of a taniwha, bearing in his 
 hand a noose, the name of which was " Nagapasa," 
 " Binding the Naga " — a singular thing if a mere 
 coincidence ; but he is an Aryan deity. Also, that 
 the name of the sea-monster on which he rode was 
 " Makara," which the Maoris call mango, and mako 
 (same word), the shark. 
 
 In passing from the consideration of the killing of 
 monsters to the representation of their appearance, I
 
 MYTHOLOGY. 69 
 
 must again quote Mr. Colenso. I should feel diffi- 
 dence in doing so at such length did I not feel sure 
 that he would feci pleasure in extending to all those 
 ntorcstcd in the subject the gratification and benefit 
 he bestowed on a few by the publication of his writ- 
 ings in the " Transactions." 
 
 " It was on the low, undulating grassy banks of the 
 River Waitio. There, at that time, was a huge earthwork 
 representation of the ngarara or ika — i.e., a lizard or 
 crocodile, which, several generations back, had been cut 
 and dug and formed in the ground by a chief of that 
 time named Rangitauira, who, in doing so, had also 
 dexterously availed himself of the natural formation 
 of the low alluvial undulations in the earth. It had 
 the rude appearance of a huge saurian, extended, with 
 its four legs and claws and tail ; but crooked, not 
 straight, as if to represent it wriggling or living, and 
 not dead. It was many yards in length, and of cor- 
 responding width and thickness, and by no means 
 badly executed. On two occasions in particular, in 
 travelling that way, as we generally rested there on 
 the banks of the stream, the old Maori chiefs with 
 me would diligently use their tomahawks and wooden 
 spears in clearing away the coarse grass and low 
 bushes growing on it in its more salient parts, so as 
 to keep its outline tolerably clear, reminding me of 
 what has been said of the periodical scouring in 
 
 the Vale of the White Horse This 
 
 curious earthwork was called Te Ika-a-Rangitauira — 
 that is, that that saurian outline was made or formed 
 by a chief whose name was Rangitauira. He was an 
 ancestor of Karaitiana, M.H.R., and of several other 
 chiefs and sub-tribes now living here in Hawke's Bay. 
 He lived nineteen generations back." 
 
 This description is interesting, as showing strongly
 
 yO THE ARYAN MAORI. 
 
 another phase of Maori belief. Max Miiller says 
 that, among the Aryans, they first called the blue 
 sky Dyaus, then transferred the name to the dwellers 
 in that sky, the Dyaus, or Divas, afterwards begetting 
 a similar name to the Greek Zeus and the Latin 
 Deus. The old chief's name was '' Copy of Heaven," 
 or " Pattern of the Sky." What can it mean but 
 that he was trying to draw the form of the in- 
 habitants of that sky? A lizard is not like the 
 sky : it would be a meaningless and foolish tradition 
 that would give such a name to the representation of 
 a lizard if it were not for some connection with the 
 spiritual nature supposed to haunt the saurian shape. 
 
 After the Maori race had left India — perhaps even 
 before they finally set out — the feeling of horror 
 against the snake and its worshippers deepened slowly 
 in Hindustan, first into dread, then into resjaect, 
 finally into worship. Their later Trinity always shows 
 some one of the three snake-decorated, and Vishnu 
 reposes on the vast body, while over him reach the 
 thousand hooded heads (bearing the Swastika, or 
 mystic cross, on each) of Ananta, the King of the 
 Nagas. They had forgotten that intense hatred and 
 loathing for the snake-worshippers with which they 
 gave to them the Nagasaka, the twenty-eight lowest, 
 deepest hells, as their place of residence. Slowly all 
 had passed away, even to the other extreme, and we 
 read in a speech of Arjuna to Krishna : " I behold 
 all the gods in thy body, O God ! and crowds of 
 different beings — the lord Brahma on a throne of a 
 lotus-cup, and all the Rishis and celestial serpents."* 
 Not thus would their fathers have spoken ; nor would 
 the Naga have been one of the gods or Devas men- 
 
 Bhagavad-gita (Wilson), p. 77.
 
 MYTHOLOGY. 7 1 
 
 tioncd in the Laliitut Vistara as quo of tlic eight 
 heavenly beings. 
 
 This was the aftergrowtli : to the early Aryan, 
 watehiiig the stars while guarding his herd on the 
 great plains of Asia, the footed serpent was a mystic 
 supernatural being, whose constellation hung above 
 him, coiling for ever about the central Pole. The 
 hatred ot" the naga and its worshijipcrs was evanes- 
 cent, and was only the property of that branch of the 
 Aryans which had entered India. The western migra- 
 tion was free from this dislike, and called Odin the 
 great " Snake," as one of his titles. I think that 
 this combined horror and respect for the naga is not 
 only a proof of the Maori's descent, but a test of the 
 time he left India — that is when the rage of which 
 Indian writers tell us had died away, assuaged by 
 conquest, and the old idea of the supernatural in 
 the saurian or ophidian form was resuming its sway. 
 So they transmitted to their children the reverential 
 dread inspired by the " celestial servient ;" and it 
 passed on until Rangitauira carved his " ika " on the 
 banks of the Waitio. The Maori, in some dim unde- 
 fined way, had a notion that the gods were not 
 altogether evil ; but he, by some strange arrest of 
 development, remained in the same stage of religious 
 dawn he took with him when he left his Aryan 
 brothers, just as they were beginning to recognize 
 that the blue sky Dyaus contained a Dyaus-pitar, a 
 heaven-father, carried into Greece as Zeu-pater, and 
 into Rome as Ju-piter. By the Maori of sixty years 
 ago, Atua the god was only faintly recognized as 
 M'atua the parent. 
 
 Leaving for a time the discussion concerning deities, 
 it would be well to notice some of their other beliefs
 
 72 
 
 THE ARYAN MAORI. 
 
 and superstitions. There is an old story told by the 
 Maoris about what we call the " Man in the Moon.'^ 
 It relates that a woman named Rona went out to 
 gather sticks by moonlight, but, the moon going 
 behind a cloud, she stumbled over a stone, and cursed 
 the moon, saying, "Upokokohua V ("Boil your head") . 
 Whereupon she was seized by the invisible powers 
 and thrown right up to the moon, where, legs 
 uppermost, and with the bundle of sticks, she still 
 remains. But the marvel is explained when we find 
 that Rona up in the moon is the Hindoo goddess 
 Eohini, the principal and beloved mate of the god of 
 the moon — once Rohini, then Roina, then Rona. 
 
 This curse, uttered by Rona, is written down by 
 Mr. Williams in his dictionary as " Pokokohua,^' evi- 
 dently the right word, doubtless dictated by some 
 ariki, or priest, who knew the hidden meaning. The 
 general acceptation of the word as " Upokokohua " 
 conveys no idea of its insulting power as understood 
 by the Native. A great war, costing much bloodshed, 
 once took place in the North from one girl saying it 
 to another who was splashing her when bathing. 
 Even remembering with what disgust they looked 
 upon the idea of being eaten or cooked themselves, 
 still, any other way of putting it would be mild com- 
 pared with the " Pokokohua.^' The fact is, it is 
 another long-remembered survival from the cattle- 
 days. It is Pok-o-ko-hua — Egg or fruit of the pig 
 and cow : as the pig was an unclean beast, it was just 
 like saying " Spawn of filthiness ! " or words to that 
 effect. 
 
 " Tapu," in the sense of religious exercises — (Sk.) 
 tapas — has been long known in India : it is what we 
 may call the sacred tapu, which was "the divinity
 
 MYTHOLOGY. 73 
 
 that cloth hedge " a chief, and rendered all his per- 
 sonal belongings sacred to himself. The other form, 
 the TUicicau tapu, which made a person unspeakably 
 unclean Avho liad touched a skull or broken througli 
 any of the many restrictions of the sacre^l tapu, is 
 represented by a kindred word in Greek, tapcinos — 
 filthy, vile, base. The. peculiar form assumed by tapu 
 in New Zealand, after the lapse of so many centuries, 
 has features which seem unique and singular; but 
 probably it took its most strange aspect only a short 
 time before the advent of the Europeans. If, as many 
 Maoris say, cannibalism is quite a modern institution 
 in this country, then it is likely that the strongest 
 forms of the tapu grew up with it for the protection 
 of the persons of influential people and of their be- 
 longings. But, on the other hand, if eating the bodies 
 of slain foemen is an ancient practice, we see signs of 
 it in the old mythological Indian story of the god 
 Agni (Fire) sharpening his iron tusks as he goes to eat 
 the flesh of the foes of the Aryans, the Nagas. And 
 " mana," another of their old beliefs, concerning the 
 sanctity possessed by chiefs and by weapons that had 
 done mighty things, is the " manas " of Sanscrit, the 
 mind, the subtle spirit instinct with knowledge and 
 power. 
 
 It is well known that the fields of the kumara 
 (sw^eet potato) were tapu, and that severe punishment 
 followed any attempt to steal from them. The women 
 working in these cultivations were tapu, and had to 
 join in the prayers of the priest for a bountiful crop. 
 The tapu w as in the name of the plant, the name of a 
 sacred being : their brothers of India gave the name 
 " Kumara " to the four sons of Brahma and com- 
 panions of Vishnu. 
 
 Let me cite two passages bearing on the very per-
 
 74 THE ARYAN MAORI. 
 
 sistent use of a particular sort of trumpet. The first 
 occurs in an account of a battle in which the Kurus, 
 a famous fighting branch of the Aryans — (M.) kuru^ a 
 blow of the fist — were engaged, the god Krishna fight- 
 ing on their side : — 
 
 '' Then, in order to encourage him, the ardent old 
 ancestor of the Kurus blew his conch-shell, sounding 
 
 loud as the roar of a lion Krishna blew 
 
 his conch-shell, Panchanjauya; the Despiser of Wealth 
 blew the *■ Gift of the Gods ; ' he of dreadful deeds 
 and wolfish entrails blew a great trumpet called 
 Paundra; King Yudishthira, the son of Kunti, blew 
 the ' Eternal Victory,' " &c." 
 
 Now a more modern extract concerning New Zea- 
 land : — 
 
 " In some places a smaller trumpet is used in time 
 of war. The body of the trumpet is always made of 
 a large shell, generally that of a triton, and the mode 
 of blowing it differs with the locality." f 
 
 The first quotation is doubly valuable, because it 
 notices not only the use of the shell-trumpet, but that 
 the Aryans had the habit of naming their weapons 
 and property as though each thing possessed a distinct 
 personality — giving it a " mana," in fact, exactly as 
 the old Maoris did, even with the balers of their 
 
 canoes. 
 
 "The baler (called) Tipuahoronrtku, 
 (And) Tipua-hororangi. 
 I will carry this my paddle, 
 (Called) Kautukiterangi." J 
 
 The Maoris have not lost the ancestral power of 
 calling names. 
 
 * "Bhagavad-gita " (Thomson), p. 5. 
 
 t Wood's " Natural History of Man," p. 138. 
 
 X " Nga Tipuna l\Iaori." By Sir George Grey.
 
 MYTHOLOGY. 75 
 
 Having seen what sort of legends they told cacli 
 other, let ns consider briefly another branch of viva 
 voce instruction. In the work from which I have 
 already quoted so largely are many proverbs and pro- 
 verbial sayings, some of them very beautiful, some of 
 them pregnant with wisdom, some hard to understand, 
 and I believe only to be understood as references to 
 that far-removed mode of existence, and that distant 
 land on the other side of the great "Peaks of Himalay." 
 I will not repeat those which, from local references, 
 &c., have a modern appearance, but only those on 
 which I think light can be thrown by the belief in 
 the Aryan descent of the Maori : — 
 
 "Na te waewae i kimi :" 
 
 _, , , , C " Obtained by seeking." 
 Translated as ] ^ . , „ ,,^ i i. i- i ^.i i >, 
 (Literally: Sought tor by the leg. 
 
 Neiv Reading. — Waewae is not only leg, but foot; 
 
 and the literal rendering is " Looked for by the 
 
 feet," the meaning, of course, " tracking " by the 
 
 hoof -marks. 
 
 " Ma te kanohi miromiro :" 
 
 Translation. — " To be found by the sharp-eyed little 
 bird." 
 
 New Reading. — "Miro" has another meaning beside 
 that of the name of a bird : it means marks made by 
 cattle as they pass along. 
 
 " E rua tan ruru, e rua tau wehe, e rua tau mutu, 
 e rua tau kai : " 
 
 Translatioti. — " Two seasons of drought, two 
 seasons of scarcity, two seasons of crop-failure, two 
 seasons of plenty." 
 
 Meaning — Persevere, keep at it, and success will 
 follow. 
 
 New Reading. — "Two years of the wolf, two year^
 
 76 THE ARYAN MAORI. 
 
 of going astray^ two years of mutilation^ two years of 
 food." Cattle proverb. 
 
 " He kooanga tangata talii, lie ngahuru .puta 
 uoa : " 
 
 Translation. — " At planting-time, helpers come 
 straggling singly; at harvest, all hands come from- 
 everywhere round." Literally, to show its terseness, 
 '^ At planting, single-handed; at harvest, all around." 
 
 New Reading. — The word used for "harvest" has a 
 different meaning now to what it once had. Ngahuru 
 may now mean the harvest, if digging up roots, &c., 
 is harvest; but huru is exactly the Gothic ulu, the 
 English " wool ;" the word as now used by the Maoris 
 being applied to the hair of an animal, the feathers 
 of a bird, &c., only because they had lost the sheep. 
 Ngahuru, the wools (plural nga), was the sheep- 
 harvest, the shearing. To me the proverb runs, 
 " At cow-herding one man, at sheep-shearing many." 
 
 A similar one — 
 
 '' Hoa piri ngahuru, taha kee raumati :" 
 
 Translation. — " Friends stick to you in harvest, but 
 fall off in summer " — the season of scarcity and 
 work. 
 
 New Heading. — Substituting wool-shearing for har- 
 vest, yes. 
 
 " Taringa muhu kai :" 
 
 Translation. — " Ears on the qui vive for food." 
 New Reading. — Yes — the pricked-forward ears of 
 a quadruped, not of a man. 
 
 " E wha o ringaringa, e wha o waewae :" 
 Translation. — "Thou hast four hands and four 
 
 legs," a word said quietly to a boasting fellow. 
 
 New Reading. — Yes, if he was accustomed to 
 
 cattle.
 
 MYTHOLOGY. 
 
 77 
 
 " lie kai kora niii tc riri : " 
 
 Translation. — " War (is like) a devouring fire, 
 kindled by a spark " (James iii.^ 5) . 
 
 New Reading. — " War is tlic great cow-eater." 
 
 " Kia noho i taku kotore ; kia ngenge te paki- 
 hiwi :" 
 
 Translation. — " Be thoii sitting heliind my back, 
 and let thy shoulder be weary." A saying f'oi- 
 paddling in a canoe. 
 
 Netv Reading. — " Sit on my roped cow : let its 
 shoulder be weary." 
 
 ' " Me he toroa ngungunu :" 
 
 Translation. — " Like an albatross folding its wings 
 up neatly." Used of a neat and compact placing of 
 one's flowing mats or garments. 
 
 New Reading. — " Lest the bull bite you." 
 Ngungu is to gnaw, and whakangungu to fend 
 off (the biting) ; hence the " whakangungurakau, a 
 closely-woven mat, worn to defend the person from 
 missiles " (Williams) . 
 
 "^ E kimi ana i nga kawai i toro ki tawhiti :" 
 Translation. — " (He is) seeking after the tips of 
 
 running branches which extended to a distance." 
 
 Used with reference to any one claiming distant or 
 
 lost relationship. 
 
 New Reading. — " Searching in the pedigrees of 
 
 distant (or ancient) bulls." 
 
 " Rae totara :" 
 
 Translation. — " Forehead as hard as the totara 
 wood." Spoken of a liar, and of an unabashed, 
 shameless person. Equivalent to our English "brazen- 
 face." 
 
 New Reading. — " Horned forehead." The tara-
 
 y8 THE ARYAN MAORI. 
 
 ma (mentioned before) are the two horns of the 
 bull.^ 
 
 " Whakawaewae wha :" 
 
 Translation. — " Make (thyself) four legs (first) ." 
 Used ironically to a person who boasts of what he 
 can do. 
 
 New Reading.- — " Get four legs." '^ Get a beast 
 of your own." 
 
 '' I whea koe i te ngahorotangao te rau o te 
 kotukutuku :" 
 
 Translation. — Meaning, "Where wert thou in the 
 time of work, or of danger?" Literally, "^^ Where 
 wert thou in falling of the leaves of the kotukutuku ? " 
 This tree [Fuchsia excorticata) is the only one in New 
 Zealand which is really deciduous. This proverb may 
 also be used for many other purposes, as " When, in 
 siege or battle, your tribe or people were killed, where 
 were you — absent or hiding ? " Meaning, " Is it meet 
 for thee to boast, find fault, or speak?" At such 
 times it is a very cutting sarcasm^ often causing 
 intense feeling. 
 
 New Reading. — " Where wert thou in the abundance 
 of the multitude of crowding cattle ? " (ko-tuketuke) 
 — that is, of the cattle-muster, a work both of toil 
 and danger, as most colonists know. The leaves of 
 the fuchsia fall at a time when food is plentiful, not in 
 the hard-working days of spring. 
 
 Perhaps the very best proof of the correctness 
 of any theory will be found in the old songs, &c., 
 which have been handed down from ancient days. I 
 shall reserve for a future work this most important 
 
 * Mr. ColenFo himself translates (in another place) " tara o te 
 marama" as "cusps joI the new moon" — what we call the 
 ^' moon's horns."
 
 MYTHOLOGY. 79 
 
 subject. It is one involving too much labour and 
 thought to be undertaken without long preparation ; 
 and the proofs would be neither apparent to the 
 general reader, nor so interesting as to the in- 
 dustrious student. I have not at the present 
 moment a copy of Sir George Grey's valuable work, 
 "Poetry of the Ncav Zealanders/' and it is "out'' 
 at the two libraries to which I have access ; but in 
 turning over the " Transactions " for the purpose of 
 quoting Mr. Colenso's proverbs, I notice one extract 
 from an ancient song which he gives in some 
 charming chapters upon " The Moa." 
 
 E' muri koe aliiahi ra, 
 
 Tango mai te korero, o namata, 
 
 O nahe rawa, o nga kahika ; 
 
 E, koi runga riro, 
 
 Kei a Kahungunu ; 
 
 Ko te manu hou nei e, te Moa 
 
 Hei tia iho mo taku rangi. 
 
 Translated by Mr. Colenso, — 
 
 Alas ! afterwards do thou in the evening hours 
 Produce and begin the tale of old, 
 The story of the very earliest times 
 Of the great ancient men. 
 
 Thus let it be, begin with the very beginning of all, 
 With the chief Kahungunu ; 
 So that the bird's plume here present, 
 That is to say, of the Moa, 
 Shall be stuck into the hair of my principal chief (or beloved 
 one). 
 
 I bow to Mr. Colenso's translation of the first part, 
 until he comes to "the chief Kahungunu," the Maori 
 words not implying that it was a chief. 
 
 Alas 1 afterwards do thou in the evening hours 
 
 Produce and begin the talk of old, 
 
 The story of the very earliest times 
 
 Of the great ancient men ; 
 
 Thus let it be with the very beginning of all, 
 
 With the Cow-biters (beef-eaters) ; 
 
 Ere the new bird, the Moa, 
 
 Had shone across my sky.
 
 80 THE ARYAN MAORI. 
 
 It can only be for Maori scholars to decide if my 
 interpretation of the last two lines, 
 
 Ko te manu hou nei e, te Moa 
 Hei tiaho mo taku rangi, 
 
 is not the correct one. 
 
 With these few examples, I leave a subject which 
 will not be exhausted of interest for the next century. 
 The proverbs, legends, &c., are always difficult to 
 translate, owing to the poetical imagery, intensified 
 by slight changes wrought by sjjeakers who, not 
 knowing the original meaning, wrested some sound 
 slightly to give (as they thought) sense. That any 
 relics at all of the old life should be remaining among 
 the expressions of an isolated people, in a forest 
 country, and unable to see the presence or be re- 
 minded of the existence of large quadrupeds, seems 
 very marvellous.
 
 TIME OP MIGRATION, ETC. 8 1 
 
 CHAPTER V. 
 
 TIME OP MIGRATION, ETC. 
 
 In the introductory portion of my work I alluded 
 to tlie community of language^ habits, &c., among the 
 light-coloured Polynesians. It is no uncommon thing 
 for Europeans not avcII acquainted with the suhject to 
 class all the South Sea Islanders as '^ blackfeliows," 
 merging the IMaori and Australian, the Samoan and 
 the Papuan, in one common term. Even those who 
 have more knowledge on the subject have no definite 
 idea how sharply the line of demarcation is drawn 
 between the Maori race and the Papuan in those 
 islands which they inhabit together. Speaking of 
 Aneityum, one of the New Hebrides, Mr. Inglis 
 says : — 
 
 " The Malay race in these islands speak all one 
 language, although they speak a number of dialects ; 
 but the inhabitants of each group speak only one 
 dialect. On the other hand, the language of the 
 Papuans is not only different from that of the Malays,, 
 but it is a language broken up into a great number 
 of dialects — not fewer, perhaps, than a hundred. Not 
 only is there a different dialect on each group, but 
 there is a distinct dialect on every island, and some- 
 times more than one on the same island, and they are 
 
 rather languages than dialects The 
 
 Papuans occupied these groups of islands long before 
 the arrival of the Malays.^^"^ 
 
 * " Dictionary of the Aneitj'umese Language " (Rev. John Inglis), 
 6
 
 82 THE ARYAN MAORI. 
 
 A man whose dictum will be accepted by most 
 persons as that of a well-known scientist says : " In 
 the Malay Archipelago we have an excellent example 
 of two absolutely distinct races, which appear to have 
 approached each other and intermingled in an un- 
 occupied territory at a very recent epoch in the 
 history of man.'^* 
 
 Without piling up authorities, I think it may be 
 taken for granted that there is a race inhabiting these 
 seas differing in language and appearance, and 
 probably in descent, from the dark Papuans. The 
 question of whence they came is one that has been the 
 subject of much discussion. Their traditions name the 
 place as Hawaiki or Avaiki. Some have asserted, from 
 similarity of name and sound, that Hawaii, in the 
 Sandwich Islands, was the original home of the Maori 
 race ; some say Savaii, in the Navigator Islands ; 
 others mention different places. Putting aside the 
 difficulty of arriving here from the eastward South 
 Sea islands, on account of the steady wind from the 
 •opposite quarter, I believe the evidence gained from 
 the natives of these places is final against any such 
 theory. When we get to Hawaii we find the natives 
 say they came from Hawaii ; at Samoa they say t/iej/ 
 came from Savaii ; &c. The whole question seems 
 .settled by a phrase used in a work written by a 
 resident in Mangaiia. Speaking of Tangiia (another 
 Tan " stretched out ''), one of their water-deities, he 
 says, " He was regarded as the fourth son of Yatea 
 (noon) and Papa (foundation), being one of those who 
 accompanied Rangi from Avaiki, the nether world, to 
 this upper world of light."t That is the real Avaiki 
 
 * " Malay Archipelago " (Wallace). 
 
 t " Savage Life in Polynesia " (Rev. Mr. Gill).
 
 TIMK ()!• iMKillATION, ETC. 83 
 
 — the world which sunk behind them at the stern of 
 their canoes — dim with distance, but once a real 
 existence. Different people put different values upon 
 the weight to be attached to Maori tradition : it is 
 certain^ if their genealogies arc to be trusted, that 
 the canoes bringing them arrived only two or three 
 hundred years ago. I believe that those who have 
 studied the subject most are unanimous in declaring 
 that the Maoris have been in New Zealand very much 
 longer ; that, from the very extensive cultivations, 
 fortifications, &c., New Zealand gives evidence of being 
 once occupied by a very large population at some far 
 past time. As to the genealogies, they are doubtless 
 trustworthy for some time back ; after that they merge 
 into myth. Did not the tribes of Rotorua count 
 back to the man who killed Hotupuku, the great 
 lizard — that is, to St. George and Apollo ? Did not 
 the line of the Heraclidae, ancient Kings of Greece, 
 trace back name by name to Hercules ? Our Welsh 
 families do the same, back to days before the flood. 
 They do not wish to deceive ; but historians must 
 receive such evidence doubtfully. Even accepting 
 the tradition as correct, the only sailing directions 
 from Hawaiki traceable in the legends are, " When 
 you go, look at the rising of the star and the sun, and 
 keep the prow of jowv canoe to it " {'' Me titiro ki te 
 puteuga mai o te whetu, o te ra, me waiho te iho o te 
 waka reira ") * This was the course they had steered 
 from Asia. 
 
 But they might not have come direct from Asia ? 
 They might have lingered for generations on tlie 
 way ? Possibly ; but the evidence of language is our 
 only guide, and I think that proves that they came 
 without long delay. 
 
 * " Nga Tupuna Maori," by Sir George Grey.
 
 84 THE ARYAN MAORI. 
 
 English readers may have remarked that the words 
 I liave given as the Maori pronunciation do not 
 seem to render the sound at all — that bil (Sk.) is not 
 like the Maori pir, &c. But the Maori cannot say 
 ^^ bil," at all events without long and careful teaching. 
 They have to use the sounds they have always heard, 
 and new letters seem difficult, not only to speak, but 
 to recognize in the voice of another. I have tried 
 vainly for a long time to make a Maori say " lady ;" 
 he said, " reri.'^ " Lantern " was " ratana," and so 
 on. But it is not that the Maori has lost these letters — 
 that he has lost the power of saying s, and 1, and b, 
 and so forth : his fathers never had them ; nor did 
 ours till a later period than the Great Migration. 
 Between the first .Veda (the Rig-Veda) and the other 
 Vedas, the strong r sound had softened down to an 1. 
 G was quite a lately-invented letter, and was introduced 
 into Latin by a schoolmaster about 520 (A.U.C.) as a 
 form of modified k. Q, as in quis, quatuor, &c., was 
 always pronounced as kis, katuor, &c. B and p were 
 hardly separated, as shown in the Latin's bibo, I drink, 
 where the Greeks, with the same root, said pino. 
 S was especially a late sound, (Gr.) kuon and (Lat.) 
 canis, a dog, being primary forms, older than (Sk.) 
 cuon or svan. V was a late sound, and was once u 
 or w. The (Lat.) suo (I sew) is earlier than the (Sk.) 
 siv or svi. Our ]Maori word for dog, kuri, is older 
 than either. It is still extant in India (in Kol as 
 "^ kudri ") . It had the ku of (Gr.) kuon, but added 
 was the snarling r, the strong letter, called by the Latins 
 " litera canina," " the dog's letter," from which older 
 form comes the (Lat.) curro, I run, and (English) cur, 
 a dog that runs away. The Maoris have this old strong 
 r, never softened to 1 or d. They cannot pronounce 
 the sibilant s, that vrus lisped after they left by a 
 gentler race. I do not wish to frighten my readers
 
 TIME or MIGllATIONV, ETC 
 
 «5 
 
 ■with tabular statcincuts, hut ouc or two examples will 
 prove at once the unity of the fair Polynesian races, 
 and he useful in noticing if they all possessed the old 
 letters or had learnt any of the new, I have taken 
 them from places widely separated by distance. 
 
 inglisb. 
 
 Malay 
 Acbipoliigo. 
 
 Maori. 
 
 Hawaiian. 
 
 Samoau. 
 
 Night 
 
 potu 
 
 po 
 
 po 
 
 po 
 
 l^ain 
 
 uU^ 
 
 ua 
 
 ua 
 
 ua 
 
 Fish 
 
 ikau 
 
 ika 
 
 ia 
 
 ia 
 
 Fire 
 
 api 
 
 ahi 
 
 ahi 
 
 ahi 
 
 Leaf 
 
 laun 
 
 rau 
 
 lau 
 
 lau 
 
 Bird 
 
 mam; 
 
 manu 
 
 manu 
 
 manu 
 
 Water 
 
 wai 
 
 wai 
 
 vai 
 
 vai 
 
 Eye 
 
 mata 
 
 mata 
 
 mata 
 
 mata 
 
 Six 
 
 noh 
 
 ono 
 
 c ono 
 
 ono 
 
 Seven 
 
 fitu 
 
 whitu 
 
 hiku 
 
 ntu 
 
 Eight 
 
 walu 
 
 warn 
 
 wahu 
 
 valu 
 
 Nino 
 
 siwa 
 
 iwa 
 
 iva 
 
 iva 
 
 Next let us compare the Maori with the language of 
 the Caroline Islands, hundreds of miles north of New 
 Guinea. 
 
 English. 
 
 Maori. 
 
 Caroline Islands. 
 
 Man 
 
 tangata 
 
 tanata 
 
 Woman 
 
 wahine 
 
 fafeeny 
 
 Brother 
 
 teina 
 
 taena 
 
 Tongue 
 
 arero 
 
 aledo 
 
 Tooth 
 
 niho 
 
 nitcho 
 
 Arm 
 
 ringa 
 
 lima 
 
 Chief 
 
 ariki 
 
 aliki 
 
 Moon 
 
 marama 
 
 malama 
 
 Canoe 
 
 waka 
 
 waka 
 
 It will be seen on comparison of these words^ and 
 still more by comparing a greater number, that 
 where the Maori rejoices in the r it has turned in 
 the others into 1 and d. The w, as in (M.) waka and 
 wai, has softened to v^ as in vaka and vai. The 
 ^laori kuri is Samoan uli ; (M.) arero is the Samoan 
 alelo ; (M.) au is the Samoan asu, the Malay Islands 
 iaso. Thus we see that they have the later letters,
 
 86 THE ARYAN MAORI. 
 
 the Samoan and Hawaiian being much more like the 
 Maori than the Malay. From the tendency shown by 
 these languages, I conclude that, the flood of Arya 
 in India pushed outward through the Eastern seas 
 in three great pulsations or tidal waves. The first, 
 the ISIaori, flowed past the islands of the Archipelago, 
 turned by New Caledonia, and, favoured by some tem- 
 porary wind from the north or north-west, reached 
 New Zealand. They carried the strong " ng " sound 
 of a primitive race — said rangi, not langi ; wai, not 
 vai. Here they remained, out of the way of the 
 main stream, keeping their tongue free from the 
 decay of interchange. The next wave went farther 
 outwards — north-east to Hawaii, south-east to Tonga 
 and Tahiti. They passed not very long after the 
 Maoris. Their language has not corrupted by com- 
 munication with a later race. The Malays are the 
 last of the overflow across the sea — if they had to 
 cross the sea. There is great reason to believe that 
 the Malay Islands were once part of Asia. An 
 authority says : — 
 
 " In the first chapter of this work^" I have stated 
 generally the reasons which lead us to conclude that 
 the large islands in the western portion of the Archi- 
 pelago — Java, Sumatra, and Borneo — as well as the 
 Malay peninsula and the Philippine Islands, have been 
 recently separated from the continent of Asia. 
 Dr. Hooker informs us {" Flora Indica ") , . . 
 that many plants found in Ceylon, the Himalayas, 
 the Nil-ghiri and Khasia Mountains, are identical 
 with those of Java and the Malay peninsula. 
 The birds of the Indo-Malay region closely resemble 
 those of India.' ^ 
 
 " Malay Archipelago" (Wallace)
 
 TIME OF MIGRATION, ETC. 87 
 
 If this be the case, then the Maoris would not 
 have so iar to go on leaving Asia, and there is some 
 difficulty the less to be faced. Mr. Thomson, writing 
 in the *' Transactions,'''^ notices that the Malays call 
 the wind from India '' angin barata," Bharata being 
 the old name for India. Bharata is generally sup- 
 posed to be derived from a king or chief named 
 Bharat, and that the Indian Aryans are his descend- 
 ants ; but, as the old word for brother was " bharatar," 
 it is exceedingly likely that the chief was only a 
 genealogical fiction, and that the Bharatas were men 
 feeling themselves as brothers ''in a strange land." 
 That the word Bharat is an old name is proved by 
 the poem " Maha-barata," the great heroic poem of 
 India, which recites the deeds of the Aryans, de- 
 ati'oyers of the aboriginal inhabitants ; this, though 
 not so old as the Vedas, being of extreme antiquity. 
 This word was taken by the Maoris on the journey 
 towards '' the rising of the sun and star," a father 
 in Maugaiia (Cook's Islands) changing the previous 
 name of his son to '' Barapu," meaning " West,"t 
 India lying in that direction from Mangaiia. The 
 ''angin bharata," the breeze from the "brother-land,'* 
 is represented in Maori by " angi," a gentle wind, 
 and "joaraki," a north wind ; also, " parera," a north- 
 west wind, which would be the breeze which was 
 blowing when they turned and ran down to the 
 south-east from New Caledonia. 
 
 It may be safely conceded that if the Maori has 
 verbal agreement with Vedic Sanscrit his departure was 
 more than three thousand years ago. The historical 
 authorities do not agree about the date when the 
 
 • " Whence of the Maori " (Thomson) 
 t " Savage Life in Polynesia."
 
 88 THE ARYAN MAORI. 
 
 Vedas were composed, but it appears to have been 
 about four thousand years sincCj and as the Sanscrit 
 had changed greatly between the first and the other 
 three, the Rig Veda was probably composed many 
 centuries before.' The Maori has older forms of word 
 than the Veda, but that is the oldest work with 
 which there is any possibility of comparison. The 
 Maori word rangatira is a good examj^le for us to 
 consider. The English use the word " man " in two 
 senses, one having the sense of (Lat.) homo, a man, 
 meaning a human being (and including women and 
 children) ; the other the sense of (Lat.) vir, a man, a 
 virile man, a male. The Sanscrit word " iauga,'^ a 
 man, shows that soft fatal 1, which argues a later 
 date than the Maori ranga. Eanga-tira means the 
 rayed, shining man, the chief, not the common crowd. 
 Strange to say, tscngata, a man, does not come from 
 this root ■" ang ;" it does not mean a male exclu- 
 sively. In the New Hebrides, takata means women. 
 It comes from the (Sk.) tanga, to shout, they being- 
 only '^ shouters,^^ or cattle-drovers (male or female), 
 not shining chiefs. The (M.) ringa means both hand 
 and arm, as waewae means both foot and leg. The 
 Malays say lungan, the arm, but tangan, the hand. 
 The Maoris have the verb tango, to take in the hand; 
 but they had not learnt to call the hand by that 
 name. Their word ringa meant " to clasp round,^' 
 clutch, embrace ; represented in our sister tongue by 
 Ring, to encompass. The word " Nga'^ in " Ngapuhi" 
 (a northern Maori tribe) is a shortening of Ngati, a 
 common prefix to the name of a tribe or hapu, as in 
 Ngatihaua, Ngatitipa, &c. ; and this word, meaning 
 descendants of, born of, is the (Lat.) word nati from 
 natus, born, spelt in Routledge's Dictionary with the 
 old gn, as gnatus — our ^'ng^^ turned. If it should 
 be argued that perhaps the Nga here should mean
 
 riME 01' MIGRATION^ ETC. 89 
 
 Naga-piilii, I answer that the Nagas would never have 
 adopted tlic Aryan language (and tlic Maori is Aryan) 
 of tlieir hated foes. The Dravirian (aboriginal 
 Indian) languages have only a few words resembling 
 Maori;, and thc:so have been picked iip by forty cen- 
 turies of residence in a land where the Aryan is lord. 
 The Dravirian languages have no greater affinity for 
 Maori than the Maori has for reptiles. The Malay 
 had continual intercourse with the mainland, even if 
 not joined to it. Brahmin priests, Buddhist teachers, 
 Mahoramedan zealots, have visited him and dwelt 
 with him until his language is full of the idioms and 
 ideas gained from later Hindustan. Not so the 
 Maori : in his island home, off the line of the pre- 
 vailing vviuds, he has been keeping the old speech as he 
 received it on the plains east of the Caspian Sea. It 
 has been asserted lately that the Maoris are children 
 of Abraham, &c. They will have to alter almost 
 every important word in their language before it can 
 be claimed that they are of Semitic parentage. 
 Mauris or Moors they arQ not. To find the true 
 African language you can search among the Austra- 
 lians or the Papvians — the blackfellows and those whom 
 the Maoris call "parauri'^ — the children of bondage. 
 Many modern men of science believe that there once 
 stretched a vast continent or closely-connected chain 
 of islands eastward from Africa. Whether it is now 
 under the sea, leaving its peaks only (as geologists 
 think), will perhaps be known one day, and " Lemu- 
 ria"'^ proved to have existed. The presence of a 
 race with African resemblances encircles half the 
 globe. 
 
 When the Aryans entered India they are supposed 
 to have had weapons of iron, &c. So the poems repre- 
 
 * " Methods and Results of Ethnology " (Huxley).
 
 go 
 
 THE ARYAN MAORI. 
 
 sent ; but it may be only that the weapons of a later 
 age were transferred to the ancestral hands, Charles 
 Kingsley, in his noble description of the setting-out 
 of the Aryans from the tribal lands, speaks of " tall, 
 bare-limbed men, with stone axes on their shoulders, 
 and horn bows at their backs.''* But^ granting even 
 that the Aryan Maori once had weapons of iron, he, 
 a cattle-farmer, certainly never made them himself, 
 but obtained them by barter. When he had sailed 
 away to the eastward, as his Norse and Celtic brothers 
 were doing to the westward, and arrived in a strange 
 country, he would not know how to turn miner to 
 extract the ore, but would have, when the precious 
 iron weapons wore out, to return to the old stone axe 
 his fathers used. The greenstone (jade) axe was a 
 precious thing indeed, valuable from its material, 
 valuable for the infinite toil expended in shaping it. 
 Of this jade, or nephrite, were the ornaments they 
 wore. One small piece, which came from the trea- 
 sures of the Queen of Oude, and was an ancient relic, 
 was shown to a Maori chief then in London, who 
 said that in New Zealand it would be of great value. 
 
 It may be urged that the Maoris have shown little of 
 that colonizing spirit, of that fire of mind and body, 
 which has caused the Aryan race to be the world's 
 history-makers for the last four thousand years ; that 
 he has not advanced in art or science ; that he has 
 no great temples or trophies of art to show as proof 
 of descent. But, as I read history, the Aryan race 
 has never given birth to magnificent discoveries or 
 triumphs of art and literature save when leavened by 
 a spirit coming from without. Egypt, the civiliza- 
 tion of Babylon and other nations, brought light to 
 
 * " Alton Locke " (0. Kingsley).
 
 TIME OF MIGRATION, ETC. 9I 
 
 the nearest Aryans — those of Greece ; then, after 
 centuries, through the Greek colonies in Italy, Rome 
 woke to power, and sent out her missionaries, hrave 
 road-makers, steady rulers. But when these were 
 mighty nations, Celtic England, Gaulish France, and 
 the Gothic tribes were savage as the Maoris were a 
 few years back, with ruder customs, more cruel laws, 
 fiendish religion. When Britain and the West woke 
 to the light, when commerce and education were giving 
 us all that the world can give of prosperity, the elder 
 daughters of Arya had gone back into the dark, and 
 men's eyes could only wistfully look for 
 
 " The glorj' that was Greece, 
 The grandeur that was Rome." 
 
 So the turn of each comes, when a leaven from 
 without stirs the Aryan blood. By some arrest of 
 development the Indo-Polynesians have not waked to 
 life — yet. 
 
 It is not quite certain that they have always been 
 in the condition in which the voyagers of the last 
 century found them. Few people know of the trea- 
 sures which await the archseologist in the islands of 
 the South Seas — monuments worthy of notice as the 
 hieroglyphs of Egypt and Central America, perhaps 
 containing treasures as valuable in the eyes of science 
 as those lately found at Hissarlik and Mycenae. As 
 it might interest the reader to notice some of these, 
 I subjoin one or two extracts. Wallace describes the 
 crowding palaces and endless ruins of Java at much 
 length, but I will confine myself to less known 
 writers. 
 
 " On Aneityum (New Hebrides) there is a large 
 system of irrigation, but of an ancient date : long
 
 92 THE ARYAN MAORI. 
 
 canals cut as scientifically as if levels and inclines 
 Lad been laid down by tlie surveyor with tbe aid of 
 bis tbeodolite. If you ask the natives who made 
 these old canals for irrigation^ they tell you they do 
 not know ; they suppose they were made by the 
 natmases — that is, by the gods, or, in other words, the 
 .spirits of their forefathers, which, of course, means 
 their forefathers themselves/'"^ The word atmas used 
 here is pure Sanscrit for " spirit " {" n " being a 
 nominal prefix), and the same idea concerning the 
 vast ruins in Java is held by the Javanese. 
 
 Books concerning the Society Islands are so nume- 
 rous that I will ask the reader to turn for himself to 
 the description of the enormous pyramids there to be 
 found, and will pass on to one other place. 
 
 " There are, nevertheless, some peculiarities in 
 the character of the Strong Islanders which render 
 them capable of civilization in a higher degree than 
 most Polynesians. They are a people who have de- 
 generated from what must have been in some respects 
 a much more prosperous and enlightened state than 
 that in which we now find them. A great part of 
 their land is covered with ruins of the most massive 
 description, built upon a general plan, such as could 
 only have been conceived by men of power and intelli- 
 gence, acquainted with mechanical appliances for 
 raising enormous weights and transporting huge 
 blocks of stone considerable distances both by land 
 and water. These works, which strike even civilized 
 men with astonishment, could only have been effected 
 by the labour of thousands of men working in concert 
 ■ and under command, and they prove, from their 
 
 * Ancityumese Die. (Mr. Inglis).
 
 TIME OF MIGRATION, ETC. 93 
 
 aspect and the evident intention of some of them, 
 that their bnildcrs must have had at the time of their 
 erection some form of settled government and system 
 of religion. Many of their customs seem derived 
 from some ancient civilization, as the institution of 
 kings, high chiefs, and common people, the peculiar 
 laws which regulate the intercourse of these castes, 
 and the fact that the nobles are considered a sort of 
 sacred persons, and hold meetings by night in caverns 
 or vaults artificially constructed in the interior of 
 some of the great numerous buildings. These people 
 associate by means of signs and speech not known to 
 the people.""^ After noticing that M. Dumont 
 d'Urville fancied, from some old cannon, &c., found 
 among the ruins, that this was once the stronghold of 
 Spanish buccaneers, the writer resumes : '^ It would 
 have taken all the labour of the Spanish pirates, from 
 the days of Balboa till now, to build all the monstrous 
 works of Strong Island, to say nothing of those that 
 exist on Ascension and elsewhere in the neighbour- 
 hood." 
 
 It does not follow as a necessary conclusion that 
 these works were executed by the fair Polynesian race 
 — they may be relics of those old people of ''Lemuria" 
 mentioned previously, or of the Papuans ; but there 
 was time enough in the four thousand years succeed- 
 ing the migration for a people to have emerged from 
 barbarism, built these edifices, and then sunk back 
 again to the state in which they now are. That the 
 New Zealand Maori has no such ruins is probably 
 owing to his having been the first and earliest pioneer, 
 and had left before the leaven of advancing civilization 
 had commenced to ferment. 
 
 * South Sea Islands Eeport, N. Z. Government (Mr. Sterndals).
 
 94 
 
 THE ARYAN MAORI. 
 
 In a work already quoted ("Alton Locke") the de- 
 scription o£ the Aryan migration notices the herds of 
 cattle guarded by huge, lop-eared mastiffs, heavy 
 horned sheep, and silky goats, which attended the 
 first movement. It may he asked, why did the 
 Maoris call their clothes " kakahu " ( cow or leather) 
 when they had wool, and knew how to make it into 
 cloth, the word ngahuru signifying the " wool-shear- 
 ing," and the (Sk.) ve, to weave, represented by several 
 Maori words (see First Part). I have already quoted 
 authority to show that the Aryans called their clothes 
 '^ cows," although they, too, had the knowledge of the 
 sheep, and how to weave its wool. They were not 
 always in the same stage of development; but they 
 used the old graft-word, showing that once they had 
 been clothed in leather : just as the Maoris called 
 their mats kahu-kiwi (cow-kiwi or leather-kiwi) or 
 kahu-toroa (cow-albatross), though they no longer had 
 leather, but wore robes of flax and the feathers (huru = 
 wool) of the apteryx and albatross. 
 
 The old Maori dogs, nevermore to be seen by 
 mortal eyes (they have all perished, but their hides 
 are on the war-cloaks), were the true uncrossed 
 descendants of the old cattle-dogs which guarded the 
 herds of Arya on the Asiatic plains. Peace to their 
 bones ! They had a long and noble pedigree. 
 
 There is a small clump of trees growing in 
 Mokau Harbour, on the West Coast of the North 
 Island, which are traditionally supposed to have 
 spning from the skids or rollers carried by one^ of 
 the first canoes (Tainui) which brought the Maoris^to 
 New Zealand. It is unlike any other shrub in the 
 whole country, and has (so far as we yet know) no 
 representative in the islands to the eastward, the
 
 TIMK OI' MIGRATION, ETC. 
 
 95 
 
 plant botanically nearest to it being an Australian 
 production ; the Maoris probably touching at some 
 point on the Australian coast as they sailed down 
 from NcAv Caledonia. Its habitat is exceedingly 
 circumscribed : it has not in the course of centuries 
 spread over many square yards. Here I may 
 mention an extraordinary fact bearing on the subject 
 of a limited area being the resting-place for ages of a 
 particular species. The Hon. Mr. Gladstone noticed 
 in the market at Venice a fish which he recognized as 
 only being found on the Scottish coasts and in the 
 northern European seas. On making inquiries, he 
 found that the fish was an inhabitant of the northern 
 corner of the Adriatic, near Venice, and of no other 
 part of the great Mediterranean Sea. He then 
 remembered how Homer and the earliest Greek 
 writers related traditions which spoke of the country 
 to the north of Italy as the great ocean. Northern 
 Europe had not then, perhaps, experienced the geologi- 
 cal upheaval which raised it from the sea; and this 
 fish was the sole living link with those far-off days 
 when there was a passage between the Adriatic and 
 the North Sea. If a being possessed of powers of 
 locomotion could remain through so many centuries 
 within a narrow " habitat," it is easy to see that a 
 vegetable production may be also limited exceedingly 
 in its area of distribution. 
 
 The manner in which the Maoris have kept their 
 words allows reference showing singularly close 
 approximation of sound to those of the Teutonic 
 branch of Arya. Words resembling English have 
 been long noticed, but were supposed to be mere 
 chance association of sound, or else words caught from 
 the Europeans. Such Anglo-Maori words os paraoa, 
 flour ; honi, honey ; karahi, glass, are easily recognizable
 
 96 
 
 THE ARYAN MAORI. 
 
 "by the practised ear : I allude only to tlie vocabulary 
 used prior to our immigration. A few examples will 
 suffice. 
 
 Maori. 
 
 pare, to ward oS. 
 
 topu, a pair. 
 
 tai, the sea. 
 
 papa, a fatlier. 
 
 po, niglit, blackness. 
 
 tete (with whaka), to milk 
 
 nape, to weave. 
 
 waiu, milk. 
 
 ngan, to bite. 
 
 pata, to drop (as water). 
 
 ika, the fish. 
 
 kuri, a dog. 
 
 tari, to wait. 
 
 miri, to rub, grind. 
 
 koti, to cut. 
 
 pure, to remove tapu. 
 
 kete, a basket. 
 
 English. 
 
 parry, to ward off. 
 
 double. 
 
 tide. 
 
 papa, father. 
 
 bo-gsy, the demon of darkness. 
 
 nap (of clotli). 
 
 whey. 
 
 gnaw, to bite. 
 
 patter, to drop (as water). 
 
 hake (Gr.) icthys, (Lat.) (p)isci3. 
 
 cur, a dog. 
 
 tarry. 
 
 mill. 
 
 cut. 
 
 pure and purify. 
 
 kit (Gr.) kiste.
 
 <MAr^ 
 
 
 
 SoTTLey oPthe^ siofThoutuuree 
 tothje^ 
 
 Thhe-Mystu:^ Gross oro
 
 AN ESOTERIC LANGUAGE. 9/ 
 
 CHAPTER VI. 
 
 AN ESOTERIC LANGUAGE. 
 
 My attention was first attracted to this sul)jcct by 
 seeing a copy of tlie Treaty of AVaitangi lying open 
 npon the table just as I had finished reading a 
 description of the remarkable ancient pictures dis- 
 covered in a cave of the Weka Pass. I have seen 
 many signatures, both of Maoris and Europeans, re- 
 presented by " his mark/' but they were mostly the' 
 poor and shaky attempts of fingers untrained to guide 
 the pen. This was not the case with many of the 
 Waitangi signatures. They were the "tohu" (marks) 
 of chiefs who each made a fearless sign, full of 
 individuality. One signed with the " zigzag " (the 
 "lightning-flash'' of symbolism), one with a spiral, 
 one with a circle pierced by a stroke, like an arrow 
 in a target. It has been said that the chiefs imitated 
 their tattoo-marks : if so, some of them had tattoos 
 of a very remarkable character, and such as I never 
 saw represented. On inquiry I found that men who 
 had ])een in New Zealand many years before I came 
 held the same idea ; and that such esoteric commu- 
 nication was frequent among the fairer Polynesians. 
 
 Dr. Dieffenbach writes : " I was present at one of 
 the lessons. An old priest was sitting under a tree, 
 and at his feet was a boy, his relative, who 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. 
 7
 
 g8 THE ARYAN MAORI. 
 
 At the old toliuuga'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. At my approach the old man smiled, as 
 if to say, ' See how clever I am,' and continued his 
 abracadabra. I have been assured by the mission- 
 aries that many of these prayers have no meaning ; 
 but this I am greatly inclined to doubt. The words 
 of the prayers are perhaps the remains of a language 
 now forgotten ; or, what is more probable, we find 
 here what has existed amongst most of the nations of 
 antiquity, even the most civilized — viz., that religious 
 mysteries were confined to a certain class of men, who 
 kept them concealed from the profanwn vulgus, or 
 communicated only such portions of them as they 
 thought fit." 
 
 AVe have already noticed that the Strong Islanders 
 bad such a hidden language, and that their chiefs held 
 •^"^ lodges" in subterranean apartments. In Tonga 
 the king is a spiritual chief, and a sacred language 
 bas to be used in addressing him. The priests of 
 Java had an esoteric language called the Kawi, only 
 understood by priests. 
 
 Hut it is in the Society Islands that we find 
 strongest evidence concerning a secret society, that 
 of the Areoi. (Is this from ar, noble, Arya ?) 
 " Though they formed a single confraternity through- 
 out all the Society group, each island furnished its 
 own members. Some writers have likened the society 
 to that of Freemasonry. . . . It is not impro- 
 bable, however, that on its first foundation the Areoi 
 society possessed something of a religious nature. 
 When Areois who had been converted to Christianity 
 managed to shake ofi: the dread Avith which they con-
 
 AN ESOTERIC LANGUAGE. QQ 
 
 tcmplatcd any reference to the mysteries of their 
 society, tlicy all agreed in the main points, though 
 differing in details. In the first place the Arcois 
 believed in the immortality of the soul and in the 
 existence of a heaven suited to their own character. 
 Those who rose to high rank in the Areoi society 
 were believed after their death to hold corresponding 
 rank in their heaven, which they called by the name 
 of llohutu noa noa, or Fragrant Paradise. All those 
 who entered were restored to the bloom of youth, no 
 matter what might be their age." After describing 
 that their doctrines and actions were the reverse of 
 ascetic, the writer proceeds : " The only redeeming 
 point of the Areois was their value in keeping up the 
 historical records of the islands. The food and 
 clothing which they obtained from the various people 
 were repaid by the dramatic performances and recita- 
 tions which they gave, and which, debased as they 
 were by the licentious element which permeated every 
 section of the society, performed towards their local 
 history the same part which the ancient mysteries 
 performed towards the Christian religion." He then 
 relates one of these dramatic stories, one relating to 
 Taroa, the father of gods and men. 
 
 " In ages long ' gone by Taroa existed only in the 
 form of a vast egg, liuug high in the firmament, en- 
 closing in the shell the sun, moon, and stars. After 
 floating in aether for ages, he thrust his hands through 
 the shell, so that the light of the sun burst upon the 
 universe, and illumined the earth beneath him. Then 
 Taroa saw the sands of the sea, and cried to them, 
 ' Sands, come to me and be my companions.' But 
 the sands replied, 'We belong to the earth and sea, 
 O Taroa, and may not leave them. Come thou down 
 to us.' Then he saw the rocks and cliffs, and cried
 
 lOO THE ARYAN MAORI. 
 
 to them, ^ RockSj come up to me, and be my com- 
 panions/ But the rocks replied, ' We are rooted in 
 the earth, O Taroa, and may not leave it. Come 
 thou down to us.^ 
 
 " Then Taroa descended and cast off his shell, 
 which immediately added itself to the ground, and 
 the earth was increased to its present dimensions, 
 while the sun and moon shone above. Long did 
 Taroa live on the earth, which he jieopled with men 
 and women ; and at last the time came when he 
 should depart from it. He transformed himself into 
 a large canoe, which was filled with islanders, when 
 a great storm arose, and suddenly the canoe was 
 filled with blood. The islanders with their calabashes 
 baled out the blood, which ran to the east and the 
 west of the sea ; and ever afterwards the blood of 
 Taroa is seen in the clouds which accompany the 
 rising and setting sun, and, as of old, tinges the 
 waves with red. 
 
 *' When the canoe came to land it was but the 
 skeleton of Taroa, which was laid on the ground with 
 its face downwards ; and from that time all the houses 
 of the gods have been built on the model of Taroa's 
 skeleton, the thatched roofs representing the back- 
 bone, and the posts the ribs.^''^ 
 
 This legend is but a corruption of the old Hindu 
 myth of the Creation by Brahma. The Satapatha 
 Brahmana recites that the Great Soul made the 
 waters and placed therein a seed. This became a 
 golden egg, from which he himself, as Brahma, was 
 born. The earth then " was only a span long." 
 
 * Nat. Hist, of :\Ian (Wood), p. 425.
 
 AN ESOTERIC J-AXOUAGK. 101 
 
 The blood in tlic canoe was a reminiscence of the 
 bright-red colour Avitli whicli Brahma was always 
 represented. Thus we sec that knowledge of the 
 Hindu traditions was associated with some of the 
 Polynesian folk-lore. That the Maoris had also some 
 memories of India it is impossible to doubt v/hen 
 looking at the rock-paintings of the Wcka Pass. 
 The picture is a rude but vivid representation of the 
 first Avatar of Vishnu, and known as " Matsya, the 
 Fish." The god became incarnate in order to save 
 Manu (our Polynesian Maui) from destruction by the 
 Deluge. " A small fish came into the hands of Manu, 
 and besought his protection. He carefully guarded 
 it, and it grew rapidly until nothing but the ocean 
 could contain it. Manu then recognized its divinity, 
 and worshipped the deity Vishnu, thus incarnate. 
 The god apprised Manu of the approaching cataclysm, 
 and bade him prepare for it. When it came Manu 
 embarked in a ship, with the Risliis and with the 
 seeds of all existing things. Vishnu then appeared 
 as the fish, with a most stupendous horn. The ship 
 was bound to this horn with the great serpent as with 
 a rope, and v,'as secured to this horn until the waters 
 had subsided.""^ 
 
 Thus the Asiatic story. There in the Weka 
 paintings are the ark, the land and sea creatures, and 
 the fish with the great horns, drawn as the early 
 Aryans would draw, with bulls' horns. The smaller 
 drawing only represents a bull looked at from above- 
 drawn '^ in plan." The great fish is Te-Ika-a-Maui, 
 New Zealand's Maori name. Manu was, like Maui, 
 the first man. He was the youngest of seven 
 brothers (mere shadows), as was Maui. The New 
 
 * Hindu Clas. Die.
 
 102 THE AEYAN MAORI. 
 
 Zealand Maui is called Maui Potiki (Baby Maui) , and 
 Hindu mothers call their babies *' potra/' as English 
 mothers call theirs '' pet/' and " poppet " (French, 
 petit), from the same ancient word-root, pot. 
 
 Another evidence of the presence of relics of Hin- 
 dustan in New Zealand is that of the Tamil bell. 
 Part of an ancient bell was found in the North, bear- 
 ing an old inscription, a copy of which inscription was 
 in India pronounced to be in the ancient Tamil, the 
 language of Ceylon. It read as " Mohammed Buks, 
 ship's bell." This would seem to argue the presence 
 of those indefatigable priests of Buddha, who pushed 
 their way into every corner of the eastern world, 
 reaching even the dwellers in the American cities. 
 
 However the question may be solved as to visitors 
 from India at a later date, it is almost certain that 
 the Maoris generally never accej)ted their faith, or 
 disturbed their general tenor of life by an adhesion 
 to the later forms of worship. When they left, they 
 knew of few deities. The Aryan " Dyaus " had 
 grown to the Greek Zeu-s, the Celtic Ju, the Latin 
 Ju-piter, the Teutonic Tin, the Maori Tu. Besides 
 these, the Maori recognized Agni (or Ahi,) the sacred 
 fire ; Vainina (Tangaroa) , the god of the waters ; and 
 Vayu (Han), the wind. These, tempered by dread and 
 growing reverence for the Snake of Evil, were his 
 chief heavenly beings. The Hindu deities, Brahma 
 and Vishnu, Siva, Indra, Soma, and others, grew up 
 (I believe) after his departure, and any reference to 
 them has been brought by later visitors. 
 
 "We can only find out the real facts by collecting 
 carefully and examining diligently those fragments of 
 old songs, incantations, &c., which are the relics of
 
 AN ESOTERIC LANGUAGE. IO3 
 
 the hidden language. If tlicre was a secret revealed 
 only to the arikis (perhaps not even to the tohungas, 
 the ordinary priests), I imagine it -will be found to be, 
 that in those old songs, &c., were allusions to the 
 golden land which their fathers left ; that words com- 
 monly used had a deeper meaning, conveying the 
 knowledge of the fountain-head of their race in "the 
 Land of Cows " — strange beneficent creatures which 
 their ancestors had tended; strange malevolent creatures 
 which had been as terrors in the path. All these memo- 
 ries were probably embalmed in the graft- words of tliat 
 language ; of which, perhaps, the ordinary Maori now 
 knows less than any. 
 
 If any one believes that this race is inferior to the 
 average European in appearance or beauty, he has 
 travelled little. The degraded Natives who hang 
 about our towns have little of the appearance or the 
 character of the true Maori. Among the tribes are 
 noble specimens of the human race. The visitors 
 to Hawaii and Samoa grow absolutely crazy (if their 
 books are any tests) over the beauty of the women. 
 The ordinary European who counts in his ranks tlic 
 Bengalee, the Savoyard, and the Portuguese as Aryans, 
 need not blush to own his brotherhood with the 
 beauties of Hawaii or the heroes of Orakau.
 
 104 "^ErE ARYAN MAORI. 
 
 CONCLUSION. 
 
 I HxVVE hasted to make my discovery known, that I 
 might get helpers in the work. Until some one has 
 found the path, the efforts of the many will be futile; 
 but, once found, it becomes a highway for the feet 
 of men. 
 
 This book contains, doubtless, some slight errors 
 in detail; yet I feel proud to have written it. Not 
 yet have I seen one shadow of disproof as I went on; 
 eveiy step has confirmed and strengthened the one 
 preceding, until I feel so assured of the truth of my 
 Aiew of the " origin of the Maori race " that, if not 
 one man in New Zealand agreed with me, I could 
 wait with calm confidence for the verdict of the Euro- 
 pean scholars. I have been the first to apply the 
 scientific method to the Maori language, and to prove 
 the fellowship of the Polynesian with the races of 
 Europe. Some have guessed and asserted (without 
 any conAincing proof) that the Maoris came from 
 India {See AjjjDendix), others that they came from 
 Africa, others that they came from America or the 
 South Sea Islands. The man who has read this 
 book, if not ossified by prejudice, is a man convinced, 
 and a future fellow-labourer. 
 
 The mind grows weary as it tries to fly across a 
 field of time so vast as that which separates us from 
 the parting of the Aryan race at the Great Migration.
 
 CONCLUSION. 105 
 
 The story oC our British struggles along the pathway 
 to liberty, our strife with Norman, Dane, and Pict, are 
 hut things oC yesterday. When Alexander the Great, 
 of Maeedon, was pushing his way towards the east, 
 centuries before the Christian era, Sanscrit was first 
 being written in its character ; behind his occupation 
 of Greece stretch the glorious days of the ancestors of 
 those who talked with Plato in the groves of Academe, 
 back to the mighty princes of the Trojan war and 
 heroes whose names are hoar with antiquity. But 
 behind these again are the centuries of myth, of 
 Perseus and Andromeda, of Theseus and the Minotaur, 
 till, at last, under an historical darkness which no eye 
 can pierce, are the days when the fierce Aryans were 
 fighting their way through forest, through river, and 
 through the strong aboriginal tribes, into the eternal 
 stronghold of the Pelasgic races. So, too, passed 
 towards the south our Indian and Maori Aryans, 
 driving back the aborigines, always finding fresh and 
 varied scenes of action. On a new element they 
 were the same brave hearts as on the wide Asiatic 
 plains. Left behind was the pleasant land of cattle and 
 the lowing herds. No freebooting Huns or Vandals, 
 mad for plunder and the sack of towns, were they, but 
 colonists seeking new homes beneath strange stars. 
 We of Europe have set out on the same quest. En- 
 circling Africa, the two vast horns of the Great 
 Migration have touched again; and men whose fathers 
 were brothers on the other side of those gulfs of 
 distance and of time meet each other, when the 
 Aryan of the West greets the Aryan of the Eastern 
 Seas.
 
 io6 
 
 THE ARYAN MAORI. 
 
 APPENDIX. 
 
 Mr. Thomson^ in his article on " Barata Words " 
 (Transactions), expressed his opinion that the Maoris 
 came from India, he having found analogies between 
 Maori words and some of those in the Central and 
 Southern Indian dialects. Unfortunately, he threw 
 investigators off the track (myself for a long time, 
 and, doubtless, others) by the following passage : — 
 
 " In my researches I have had to scrutinize the 
 Sanscrit terms, several of the Asiatic and African- 
 Arabic dialects. Bask, Finnic, Magyar, Turkish, 
 Circassian, Georgian, Mongolian, Muntshu, and 
 Japanese languages, without finding analogies J' 
 
 It would take a clever philologist, and one deeply 
 skilled in the most primitive word-roots, to find any 
 analogies between Maori and Basque, Magyar, Turkish, 
 &c. ; but the many Sanscrit words quoted in this 
 book show how close the affinity is with Maori. There 
 are plenty of kindred forms in Hindustani ; but the 
 language of Southern India has only its mixture of 
 decayed Sanscrit with Dravirian and other corruptions 
 from which to cull any analogies with Maori. The 
 !Maoris did not " come from India,'' they came through 
 India. 
 
 I may mention here that Max Miiller, speaking 
 of ar and rik being interchangeable as old roots for
 
 Al'PKNDlX. 107 
 
 ^' north," quotes the (ireck word Arktos, the Great 
 Bear, as containing both. The (M.) word raki has 
 one, the (M.) tuariki lias both. When the Maoris 
 lost sight of the sacred constellation, the Great Bear, 
 the E,iki (seven stars — seven Rishis) , they still held in 
 view the northern Pleiades, and called them Matariki 
 (eyes of the Rikis). 
 
 "Wellington : Geoege Didsbuby, Government Printer.— 1885.
 
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