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    <Metadata name="pj.Title">Nga Moteatea - correspondence</Metadata>
    <Metadata name="pj.Year">1971</Metadata>
    <Metadata name="pj.Location">LITERATURE</Metadata>
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    <Metadata name="pj.Provenance">Pei Te Hurinui Jones</Metadata>
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  <Content></Content>
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  <Content>&lt;pre&gt;
UNIVERSITY OF WAIKATO LIBRARY 3 E1 / 8 LITERATURE- Correspondence &quot;NGA MOTEATEA&quot;- CORRESPONDENCE (1971) MICROFILM COMPUTER SCANNING BY: JANUARY 2001 DOCUMENT MANAGEMENT COMPANY  MinilaWiRATteriLifT2ZZAILW  P0,120,7 .enaks. Dr MO 075-293

&lt;/pre&gt;</Content>
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  <Content>&lt;pre&gt;
Durham Crescent, 10 liay 1971. peitr Mr Jones, ?have recently been given copies of the paper in which I published the letters of Hari 7iahanui, which you had very kindly assisted me in editing. I enclose two copies of it; should you ever have a use for more copies, please let me know and I will be glad to seed them. I. must apologise for troubling you with another query. Should youihkve the time to do so, I would be extremely grateful for advice about the song which I enclose. I am translating, for publication, a number of songs recorded by Mervyn Lean. This isone of them; but since I do not know anything about the cirouVlitances of its origin, I rind much of it obscure, especially ihe first verse. In the second verse I can understand the first lines; but I do not uaderstani the reference to To Mahei, nor what is meant in the last three lines. .y assistance which you might be kind enough to give me would, ,course, be fully acknoaledged when the song is published. With very many -thanks, Yours sia000ely, 11ar3aret

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  <Content>&lt;pre&gt;
He ahei 40. Ate e hahRe mai? To tc ptini rangatira lot ata Lilo mni, Ka ata who/14k?, tons i too to stns, he tole tats co. taku oc., Ihku,koto kokowui Hisao Aho ono ki to 0000no kura Otto kirieoi Katahi ono is whaka-a-tango aka i to poo. Iliakaritorito marine rum take kotiro Nei t,atarangi /coo na Hikoin ntu Roo tc stn o Tiotio To tau o Ranzitoto Kai pihanza a Kucu Tot tuatea tee ki a Ngapapa Ka to toke i hormi o to who. Ka trial ana kei Motutapu. urunga - to urunga KO to atua kei a To Kanawa No to rokoroko 0 to pokange 3 kora o homi Hei ata m0 taku mon tuku of taku korerororo Xi tc tai 0 Katirorau. X. oti atu, c tans eo: rua nga he Ki to nsakaur ko to kat, No to taagata tuku tonu atu I to taupao a to Ha Moos i tiki nano ki rare Xo ki a Nina-nui-i-te-po - Ko to wahine i at, hangs i to tang/Ito. Tuku eel to atua. Koi pots ki to whalao, ki to no =aroma: To raahiu o to rah., 4 to rineAriw,a,

&lt;/pre&gt;</Content>
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  <Content>&lt;pre&gt;
I hinga whaka ahine. Pee floe koutou ki te tars wharo tapu o to Mahoi - noel 4110: 0 te rara o te tanf:,ata I waiho ano to kaeioi o to whenua. HTe tatau o to whare koia o Hape-id-tuarangl. Ohau Yanuhui to hou o Te Horahore, 0 hoe koia o Tutewehiwohi!

&lt;/pre&gt;</Content>
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  <Content>&lt;pre&gt;
DOMINION MUSEUM RECORDS IN ETHNOLOGY Vol. 2 No. 5  Wellington, New Zealand   October 1970 Two Letters from IIari Heemara Wahanui to Elsdon Best: June 1917 Edited and translated by MARGARET ORDELL  ': THE two letters which are published in this paper date from June 1917.' They were written by Hari licensors Wahanui, of Otorohanga, M reply to letters from Elsdon Best asking him for information about traditional Maori methods of a4gicultssre. ,Best's hotels have not survived, but their contents may he deduced from the replies he received. In his second letter he must also have asked two questions concerning folklore.  Elsdon Best pursued Isis ethnological studies at the Dominion Museum from September, 191ntil Isis death in September, 1931. Asa scholar he was interested almost exclusively in Maori beliefs and customs of earlier times. In the words of the title of one of his later books, he wag concerned with 'the Maori as he was'. Since I The first letter is now among the Elinor Best papers he the Aksander Turnbull Library (MS papers 72, item 3). The second letter is in the Dominion 'Museum. For permission to 0., these mascripts, I am indebted to the Chief Librarian, Alexander Turnbull Library, and the Director of the Dominion Museum. Ian grateful to Mr Pei so Hurinui Jones, an authority on the history and traditions of the Waikato district, for having very kindly commented on several passages in the manuscripts. However Mr Jones is not to be held resporsible for any errors or omissions in die translations and commentary.

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40 DoioN MoseS Konc.'s n, ETHNOLOGY Vol. 2 the 1890s he had been seeking out and interviewing Maori elders, recording traditional material at their dictation. He had also, like others before him, encouraged his informants to write doswn their own accounts of traditional mailers. In tins way lie had collected a large quantity of valuable manuscript material. Much of it was from the remote Urewera district in which he had lived for 15 years, but some came from the Wellington district, Wanganui and elsewhere? During his years at the Dominion Museum, Elsdon Best continued to interview informants, especially in the Wellington district. Ile also conducted a fairly extensive correspondence with Maori authorities in various parts of the country, writing to ask then, about matters on which lee was currently doing research. His correspondents responded well to his enquiries, for at this time there were a number of Maori elders who wem anxious that their knowledge of the old ways should be recorded. Also, Bat's name teas widely known and respected among dm. In his prolific writings Best drew extensively upon the manuscript material that he had collected. But most of this material remains unpublished, and very little of it has apixtared in a satisfactory form: Although Bat gives extracts from his manuscripts, in particular in appendices to several of his monographs, then extracts are often not fully translated. The editing is inadequate by modern standards, and there is often insufficient information to their 101013 and origiomeof the inadequately acknowledged passages come from manuscripts which had been collected by earlier workers in the field. Front 1912 until about 1918, Best was chiefly engaged in a study of Maori technology. The two letters published here belong to this period, and are among a number of Maori letters dealing with agricultuml methods which are preserved among Best's papers. The writers of the letters are telling what they know about the agricultural techniques of an earlier age. At the time when they seem writing, the customs that they discribc had either ceased to exist or beets very much modified. Its Best's monograph on Maori agriculture (1925), there are several scattered references to Mari Wahanui's remarks on the subject, and a few quotations front them.' 'These are the only extracts from the letters which have previously been published. Publication of the original texts sheds some light on Best's methods of collecting and utilising information. It adds to our knowledge of the matters discussed, and it also enables us to understand something of the informant's own thinking on three subjects. Although Best teas mainly interested in rcnstiucting the customs and folklore of the pre-European Maori, letters such as these are equally important for the insights they allow Into the writer's own beliefs and attitudes. Wahanui's remarks are no less interesting when they are historically incorrect. Hari Heemara Wahanui, also known as Hari Hecreara, belonged to Ngaati Maniapoto tribe. Mr Pei to Hurinui Jona, who is related to him, has kindly supplied the writer with a genealogy showing Hari Ilitetriara Wahanui's descent. This is published as an appendix to the present paper. 2 Elsdoest's career is documented in the biography by E. W. G. Craig ;:954`,. References to Wahanurs comments occur on pages 23, 25, 32, 79, El and I09. In the first of these passages, Best speaks of him at Hari litters, Elsewhere Ile calls him Hari Wahanui. Wahanui's remarks arc usually paraphrased, not always accurately. Occasions/ see-WIGS am quoted in translation, and one ,entente is quoted in the original. Oct, in f. hose the this cen mos of t hist of t of bon In ililn app er she bell sou Hai Ha. 71ai Rift ens ken hro

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.  October, 1970 ORBELL ? TNVO Wannest LETTERS 41 Mr Jones also comments as follows: I knew Hari Hernara very well. lie was very good to ere because of my interest in our tribal history. (I remember one night when he was relating some very interesting history to about a score of youths and I was the only one. who stayed awake until the end at about two in the rimming. He complimented me and pointing to my mates who were fast asleep on the mats in our meeting house at Ongarue, Hari said, 'Your friends will nakiki (importune) you about these things I have been talking about!) He was a historian of note and often held schools of learning for the young people interested in the traditions of the tribe. He lived at Otorohanga. He was the favourite nephew of his uncle, Wahanui II, from whoa: he acquired his knowledge of tribal history, whakapapa 5senertiogy3 etc. Wahanui was accorded the singular honour of addressing the 'louse of Representatives on the question of prohibition in the King Country in the Eighties of hat century. Hari was a handsome and dignified man, as was also his uncle, Wahanui II. Hari was selected by the Maniapoto chiefs to represent the tribe at the corns nation of King Edward the Seventh. Mari Wahanui died on 9 April 1919, at the age of 55. Statements in the letters which require annotation are in most cases discusses! in footnotts. Three other matters call for comment. They are the statement that the kumara planters must trim their faces 'towards Hawaiki? towards the place where the WO rises'; the story of the tasthelts Wa3 aia; and the editing of the letters. In Maori tradition it is often said that men originated in Hawaiki, and came to this country from there. At the end of the last century and in the early years of this century there was much speculation as to the whereabouts of Haniaiki. One of the most influential writers on the subject was S. Percy Smith: Like most scholars of the time, Smith was convinced that the Maori migration traditions referred. to historical events, and that Hawaiki was the name of their original home. As prodf of this, Smith noted that the Maori, like other Polynesians, believed that thospirits of the dead returned to their ancestral home; that the Maori usually referred to this homeland as Hawaiki; and that the direction of the spirits' journey was to the west, In Maori tradition there are various qualifying epithets that may be applied to the name Hawaiki. Smith believed (p. 441 that 'this most ancient eater. of Ila aiki was applied to more than one place, or home of the people', and that qualifying epithets were used with the mune when it referred to their 'first home'. He considered that the 'first Hawaiki' was in Asia and that the 'last Hawaiki' was Tahiti, which he believed to be the last land in which they had lived before the migration to this country. Elsdon Best accepted Smith's views, and therefore found it difficult to understand Hari Wahanui's statement that the kurnara planters must turn their faces 'towards Hawaiki, towards the place where the sun rises'. Best's comment. on this is: The placing of Hawaiki in the cast looks like a lapsus colossi, or seas the List Hawaiki -referred to' (1925; p. 79). But whether or not the migration traditions can be interpreted as history, references to Hawaiki have sometimes a religious significance. In the case of the elaborate kumara-planting ritual, such references relate to the belief that the kurnara was brought to this country froth Hawaiki (Johansen 112 fr.; FurthermOre,theit was a ol. 2 radiaged Bray was lame view rsive ig to ponlaori ded. that le of MTh- , are there tade 1 by techng a ,rend t the , the tered from been 3s of dis- own the tally tides. gaati plied Its is n the Hari seri-

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42 Dostonox Meteors RECORDS IN ETIINOLOGV Vol. 2 belief that in Hawaiki the kumara grew wild, needing no cultivation (Smith, p. 37).  It is therefore understandable that its his second letter, Wahanui gives Hawaiki as the source of the 'liana (power and prestige) of the stone image placed beside the kumara field:    There- mist- other traditions placing Hawaiki in the east (for example Angus, vol. I. p. 305). The question of it whereabouts is a complex natter that cannot be  considered fully here. But in view of the fact that Hawaiki can iesce a ntual sig- nificance, it may be suggested that its location depended upon symbolic comes. When the reference is to the journey undertaken by the spirits of the dead, Hawaiki will he said to lie in the west. The association of the setting son with death is tube found in a great many cultures, and is indeed almost universal. Even ill our own smular culture, there is Use expression dating from the First World War in which a permn is said' to have 'gone west'. On the other hand, when Hawaiki is associated with new life and fertility, st in the case of kutnara planting, it will be said to lie in the directions of the rising sun.   . At the 'end of his second letter, Wahanui tells the story of the taniwha named Waiwaia: Taniwha arc dragons believed to live its lakes, rivets and the sea. They arc often regarded as ancestral spirits and as the guardians of the tribes to which they are attached. Some tanhoha are said to be able to take the fonts of logs floating in the water or stranded on the shore. Although Waiwaia is one of the most famous of  ; the lemiunha in the Waikato district, this appears to be the only account of its origin  whirls has been published. The proverb associated with it, 'the many stranding-places ': of Waiwaia' (tigaa paenga e rau o Waiwaia), was well known, and is quoted in a :South Island account of another taniwha that took the ferns of a logs Elsdon Best (1924, p. 57) quotm the proverb in a version that gives the name as Weiwcia. Waiwaia is included among the caved figures inside a recently opened meeting house at Kawhia. In the booklet commemorating the opening of this house, it is said that &quot;Tradition describes the taniwha as a beneficent mle, and that it had a hundred lairs or hiding places along the course of the Waipa river' (Te Hurintii, pp. 2, IS).   Although Elsdon Best did not publish Wahanuis account of the origin of Waiwaia, he had intended to include it in the second part of his monograph entitled Maori Religion and Mythology. Only the first part of this work was published (19240); The manuscript of the second tart is in the Alexander Turnbull Library ins Wellington (MS papers 143, series D). The Maori text of the story is included in an appendix to this work, and a translation appears in Chapter Six, which is entitled 'Demon Lore, Fairy Tales and Fables'. Before this translation, and following it, there are some remarks on Waiwaia which are not taken from Wahanurs letter and appear not to have been published elsewhere. They arc as follows: Wahanui of Waikato told me . [a story] of Waiwaia, a most active tipun log that formerly drifted from place to place by river and sea. The statue of this tipua was often heard, as when one enquired as to the whereabouts of a  certain person, or one of a party of travellers asked: 'Where shall we camp tonight?'?then some person would reply: '0! At the many strarsding-places of Waiwaia.' Iunththfisoeatch wh , eount the name of the issnischis is given Whahvha' 'the rbell ow) . the word iniullai 'witchcraft'. Poe retranslationof the o 

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I. 2 October, 1970 Onon.?Two WAIIANIA LETTERS 43 The Tainui folk still speak of Waiwaia Some say that it was originally set adrift by a toniwha, that it ever drifted to and fro, to the Waikato licads, back to Kaitangata, then to sea, to Awhitu, to Whaingaroa, back to land-hound waters, to and fro, ever drifting, and SO down the long years came the saying? o coo parego o Best must have acquired this information from some other source. The word tipua is not used by Wahaniii. It may be variously translated as `goblin, demon, object of terror, taniwha' {Williams, p. 50). Wahanurs letters are typewritten. It was unusual at this time for a Maori elder to possess a typewriter, but it was not unheard of. In the versions published hem, paragraphing and punctuation ace provided by the editor. Wahanuis use of capital letters has sometimes been disregarded. Letters itt square brackets are editorial additions; but square brackets are not used where Wahanui has left out the first letter of a word after a word ending in the same letter. Long vowels are doubled. Ootothhanga, Iluune 13th 1917. Ki a The Director, Dominion Museum, Wellington. ki a Peehi,' E koro, teen. Kole me too kamvanatanga. Teenei too reta kua kite ?hail, e ,total mai nei koe moo ngaa tapuMpuMgiki  taro a te Maaori i mua i te taenga mai o ngaa tuurnina ki teenei moutere i tie matmumnga mai i Ilawaiki. Kia rongo mai koe, Ko as raatou mahinga i temaa waa he inea Matua i ngaaherehere, i te taha o te moans; ka matte. tabu ai ki te ahi ngaa take o ngaa raakait nunui, Ica hinga ki ram. Ko ngaa raukau ririki he mea mc ki toki koohatts. Ka waiho kia mamke ngaa raakau; kei te rainnati, i a Maaehe, ka talona hei waerenga. Kei a Aakuhata ka kooia te waerenga; he Inca whakararahi ngaa puke, kia ngaawari teen te kuumara me te taro. Ile henua nui: te whaa tekau putu te whaanui o te akawaka maa te mangata, he whaa tiini tr roa. Ile kooliatu ngaa you o ngaa wakawaka. Peenei te malli:  , ' .  'h  r !jig()  (\_., , /L,\_ j C'   t , , /./   , ,.. : e/:.,,-, Y :. A A, j?I &quot; it 'I  ' //e,-- -.. ,.,  \_...? 7E1- 4   7 ' t ;7). i as the be !ICI; will and dar son nth the nod arc hey in s of igin aces n a lest Ma\_ ting Iced i). of fled bed racy ded h is ,ter pun r of of a unp aces The the

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2 October, 1970 Oanw,? Two WAnar4w LETTERS 45 11E1 lOotow 25th 1917. ai  Attu Ki E. Best Peal,  kau, 36 old.' 1, 1, ota, Iraa te n te hi i to  ki caa :go E koro, teenaa Toenri too rota aumihi mai, me too paatai mai moo :lgoo tikanga mahi kai to Maaori. E pai ana too paatai; maa to poonaa hoki ka maaramangaa tikanga katoa. Kia maarama anoo koe, meea e noho tab: ana too., ha taea e au to whakatoutuki ngaa lino tikanga o a00 mahi katoa. 11 kore hoki e taw towhakamaarama Itlitittlili C pai ai to uru roto i too ngaak., kia mat: ai ngoo katoa i a hoe. He mahi nui, ka taca c watta to mahi peoraa. He aha boa, me whakamaaWo me i kore tan. Kia maarama to whakaaro mai. K0 to oho he mca whakamaaroo tone hi rungs i to whenua; ka hopu atu e ka tauira kia too ki tc whenua. Mc booboo tono i to when., ho whakarite tn. 1, to takoto a ngaa taura whakamaarootia raa c boo. Ko ngaa waahi waatea, ki reira ngaa puke e koongia a c to ohu. Kaaoro he taura, araa ho alto toona kupo, i mon mai o teenaa ha tiringia tc maar1 Kotahi tangata kito whakatoo, he wane, ka,00 to wahine. (I mua raa teenei tikanga,) Ko to take, he taint o to wahine, ho ana tow kei hooroi waenga i to maara, ka wapokel boom to Inca he tikanga tawhito teenei naa to Maaori. 14e ariki tapairo hi o maatou to wahine, ho to wane he ariki tauaroa.1 Ka karangatia to lino bogoo nui ki tow ioo atuatargal. ho Tun, he ara tamataano; ha wehea an. ko Tabu hei ara Kci to mooltio taarewa ectehi atu Maaori ki conei koorero, kaaorc e aata maarama pai ana. Kei to maarama ahau ki renci tut, aalota hoorero MOO ngaa m atuatanga, :no ngaa mra whaka-tangata. E kii ana ngaa kaurnaatua, ho to wahine i hangaa mai tc wita mauii o te atua, ho to wane i hangoto mai i to taha katau o to at.; ka hobo mai ki a Rangi raaua ko Papatuuaanuku, me to tangaw, me to raa, too to marama, me ngaa whet. Koia aa te Maaori pepoha. Ka mow moo team, He whakatnaararna anoo teenoi moo to taarerno, aria hi to (CTI1U o to wakawala tomato mai on tin: me to boo i to remu. Kia mutt: rawa to ha tin ai to maara, boo koorerotia i rungs nei. Ito moo boa haeltaea hi to whenua ngaa rerenga o to taura, Iola kite katoa to ohu o to maara, kola i tika ai to hacre o ngaa boo, re ho raani o to mall: a to oho. K., toonaa. iwi. ?Q,t,oenwelkka,,,;,auk,. :?,.Tooernna ti aarak,aua;olitoe raictaz.:tzlfula ki ngaa whaanau to o  Moo to mattril6 tecnei. Koi tc taha to. o to wakawaka teenri r and, rite ki to tangata to aahua. Ko mono o taus roca non Ilawaiki raa anoo. Me tgetchi waabi ?normal kotahi pea nihi to tool, ka wailto i te taha o te mami kia urooral8 ai to maara kuurnara. He koohatu to mmtri kia wail:, hri oha ligoo uri whakatupu. ngari ko tans whakaatuatanga two Hawaiki, he mea whakauu ki koubatu naa ngaa toininga nunui o tn.; he Inca whakatuu ki tc totwahu to mahi kW. Kia maarama anoo ho toenoi: ko Rongo, ho ngoo tarnariki trcnaa a Rangi raaua kn Papattmaanuko. Teeraa ano? oona koorero.

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DOMINION Muaaaat REcoans ;r: ETHNOLOGY Vol. 2 Octo Moo too paatai moo te roro heilmi. He kupx, hoou teen. kupil. Ko tatia. kupu n. Ngaati Maniapoto, IBM, he titiro hi to nui o te moohio o tc Paakehaa moo te  mahi romwee kua tae mai ki tecnei motu, me tc parune hoki i Me inai hi Aakarana Kaatahi lux tino hi tc Maitori, he lino moolno ICPaakehaa. Ahithaai at poo noa  atu to moohiotanga c Imoro mai ana, kua kitca to Paakehaa. E rite anaht tc roro htihat te terc e It moohio ki to awatca?matt ake, puts mai to taakiritanga o to ata.  Mari mai teenaa, ho rongo ahau c koareno ana eetehi Maaori he rote licihei  teetthi taneata e koorero atu tea ia: kaaore e maehta ki to koorcra, he kuarc ki  ngaa maid Ka titiro koe kua rerekco anoo i age taangata naa Taira hei  aha taua koorcro maltaratia ai e hoe. Kaati tcon.  Moo Waiwaia. Ko taaaee he taniwha kei konci LOGO, kci runga o Rangitoto A.  Blo[c]k;2? he tohunga to tangata naana taua taniwha. Ko toona koorcro Mattel. heitahrhalm. c taua kaunatatua i taiona kaainga i rota ia tau. ko tana nolloanga ehi te.tootara raakau. Aakummi, Loom It tangata Iota alit a ia w   :' l' : Ka ate ata aarm mokopuna hito lithe o te tootara tarn/ raka, ha piki ngaa eeoko-    pinta hi runga ki tc kai i ngaa hua; ka eke ki runga, c paki ana i ngaa hua, me te kai: ho -eke hoc te hua o to raakau tootara raka. Ka riri nge atua a IC kaumaatua ka whakatonnnitia to raakau ki rota i tc whenua, Ito rnea i taapokel, ngaa  tamariki raa:.kaaore i whaangai i age atua itt tuatahi, ka kai ai raatou. I muri mai, tukua ana hi rota i tc whenua, ngaro iho. I rangona c age tamariki raahi tc haruru a to when., me to harms/tit/1ga whatitiri to rite. Tititonoa iho ngaa tamariki raa, lam rata raatou te mate. Ktahi ka kanmga ki too raatou tupuna. Kaatah:  anoo to kaumaatua Cite ka j la whakamaariritia ngaa atila, ka tukua ako raatou. Ka to makaa ka tukua kia torerni ki Coto ki te when.: ko to rercnga teenaa o -IC raakau raka. Ka whatiwhati ngaa peka, tau noa atu, tau noa at: i te tuawhenua, ka ngaro hi rote i te who/Ina, me to wai. the taua raakau ha Waiwaia. Mari mai, ka kitca c tore ana i roro o Waipaa hua hat-to ana oona hua. Ka tore ham ki . Waikato, ka term ki It Moana Nui a Kiwa. F, kitea ana ki to aakau o to moana;  ' taua tootara he whero. K pae ana ngaa pcka i teenaa waahi, tcenaa waald, koia i karangatia ai 'ngao pat-ego c Tau o Waiwaia'. Katoa to mote /lei, whin ate. 7fe Waipounainu, he paonga noona.  ' Ka mutu raa, a koro, ngaa whakamaarama. E koro, cengari koe, he inalia oo Teo :. tot, ngaa iwi katoa, koi to maarama hoc ki erne/ koorero. Heal anoo tea; kia era  rawa koe. Ka to Runga Rae-a anon hei manaaki kia nui oo taaua raa. To t Dan Well Mao flaw fetes WCIT anti woul assig culti (oar hillo comx (he mod and teak . N. Hari H. Wahanui wood  N. too h. pone, sirnd  1  of it.   and  Cm :I    taf  Euro   =pi

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ol. 2 October; 1970 ()Raw.? Two VAHAN. LETTERS 47 hope Otorohanga,  oo to June 13th 1917. .rang To the Director,  noa Dominion Museum,  roro Wellington.  am.  to Perthi,5 Greetings to you and to your government. I have received your letter asking me about the weeding tools. possessed by the Maori before the ancestors came to this island, at the time of the migration from Hawaiki. Listen to what I say. Their ces of cultivation at that time were where the forest had been felled by the sea. After this was done the stumps of the Mg trees Were burst, and fell over. The small :revs were cut down with stone apes and left until they were dry. In the slimmer, in March, they were burnt to make a clearing.; In August the clearing was dug over; the hillocks were made large, so that they , would easily accommodate the kuniaras and taro. There was much land: a division assigned to group of] people was forty feet wide and four chains long. The objects placed upright at the division were stones. It was clone like this: [ Sec p. 43 ] ki to Ropes were stretched out so that the hillocks would be straight. It was like the  lariki cultivation of gardens containing apples, peaches, plums and pears: the hillocks were atahi formed in the same way, so that the kutraras and taro would grow properly. The i ake hillocks were 18 inches in sire; they had to be dose together, so'that no weeds Would come up.  One had to work hard so that there would he no tree roots, digging them out ' (he trim piinaki) with a too! of moire wood; this was a sharp instrument that was used in former times, and core shaped like a canoe paddle. It was 36 inches in length, and was made like this: [ See p. 44 It was called a piinaki tarn (Implement for digging up weeds') ; in the south it was called a halo, and in the north a pi You had to go to a lot of trouble in making the piinaki, so that it ouldn't break. The Maori form of Best's name.  (p. 281) gives piinaki in this sense only as a noun meaning 'Paddle-shaped or wooden implement used In cultivating and lifting crops'. Best (1925, 28d) defines the word similarly, publishing a photograph of such a tool and noting that it was SOMetitles known instead as a ket? or tottut au. /Iasi Wahaniti's description of the altivating tool as being paddle-shaped, and his drawing of it, show that the implement which he has in mind is the same as that to which Williams and Best refer. Waharmi says that it is known both as a halo (in the south) and a piinaki ,in the north). But elsewhere, in the expressions he mea piinaki and piinaki Wahanni is apparently wing piinaki ac a verb (to toe Williams' term. According to Bruce Biggs' grammatical tenni ?logy (19G9), which is much more appropriate to the structure of the longing, Wahanui seems to he using piinaki so a universal.) Lamy on, Wahantti toes the wool piinaki to refer to the European spades (he cots the English word) which replaced the cultivating tools previously employed. eihei re hi a bed to A. anoa tokone to lama rigaa mu ri ima 0 enua, ai. ka ere ki Dana; kola i do ki 30 re0 a Ora dui

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Octobc Aft us oboe We Sol turn m these the kw two of Th. To E. Gs 1 h produt explair deal satisfac soots manag Co it up followi dug th cord, t Th formet should. the M 10 Nt should sigmfiu heip to? tam Mori dug. Bs the wri reenter Ta/ 48 DOMINION Museum RIMORDS IN ETHNOLOGY Vol. 2  In former times the weeds were small roots and fibres, I, chickweed, 2, bracken roots, 3, and puuha The multitude of small plants and weeds arrived later on; it was you, who came afterwards, who were responsible for this. When the Europeans increased o number, the work- --that is, digging the hillocks?became very easy, for isme about that the Europeans provided us with piinaki, that is to say `spades'; they were spoken of as kaaheru. Now this word kaaherst refers to tire sharpne. of these possessions of she Europeans. They were like bone combs (lien loci), the objects used in combing rote's hair, in rite fine appearance of their light colour and in the filth, and also the fleas, dug up by the comb (heru). This is why they were spoken of as kaaheru?digging up the weeds of the earth.' At that time only a few individuals possessed 'spades'. The Maoris made wooden ones, like this: [ See p. 44 They were named kaaheru, and were like those of the Europeans. They were no sprig!. tater on the Maoris saw the objects poured forth by the Europeans, and lead and iron were brought to the south. l'he imn was worked by the Maoris, like this; they teem named hot The handles were long, forty-eight inch. in length, [ See p. 44] so that the old men's backs would be comfortable, and wouldn't hurt. So for Wallanui the word piinaki apparently means both the action of preparing the ground and grubbing up roots, and the (paddh,sitaed) tool used for this purpose. By extension, he also applies the word to the differently shaped tool (the European spade) which later replaced tt, :   The word Scot alto referred both to the action of cultivating the ground anti the paddle' shaped tool used in doing so (IVilliates. p. 115). Puuhaa refers to various wild plants used as green vegetables.  Wahanui seems to be saying that the word lecher. was first used of the spades h..- doted by the. Eunmeant. In fact the word is of pre-European origin, and originally referred to a wooden digging implement. Tools known as kaaheru were sometimes shaped rather like spades; but thc word could also refer to the smaller paddle-shaped tool which on other mosaics, was known as a piinaki, ketu or wootcatt (Best, 1925, p. 24'. Although Best recognises that digging implements took many different fornts and that a variety of terms were used in different districts, he attempts Is present a simpler and mom consistent picture than the facts allow. gluts he sates that kaaheru could be toed in these various senses, yet in his discussion of agricultural tools he applies the coed only to spaclike implements. He does this, he says, in outer to 'avoid confusion') Wahanui's explanation of the origin of the wind kaaheru is an interesting example of folk etymology. He equates kartheru with lees, 'comb' (to which it may indeed IN distantly related), and ingeniously likens the appearance and functions of the European spade ;which he calls kaaherst) to those of the bone comb (lets imi) of former times. The compatison is not without traditional sanction. In Maori language and folklore, human lair is susettmequated, at /east by implication, with plants. Thus word ura IllaV refer either to the h of the head or so grove of trees; and there was a well known mythical personage noted , ed Kelm in whose hair the birds nested (Grey, 1956, p. 65).  WallM speaks of the talent dug up by dm comb. According to Williams (p. 449), turta means either Tea' or 'small white sandlly'. In this contest it pouibly means 'Ike'.  'The term hato is here used of an iron tool made in imitation of the European spade. Earlier in his letter, Wahanui says that the wooden paddle-shaped cultivating tool was known in the south as a Bolo. He thus appliesthe tens to two quite different implements. lie well be right in doing to, since it is clear that usage varied a great deal.  Williams (p. 62) gives hose as meaning 'wooden spade'. Best (1925, p. 23) claims that Wahanui ;whom he here calls Hari flemara) describes the hop, as hang wooden, and 'in form much like our spade'. Although the term may have been used in the Waikato in this 'sense (Best quotes another Waikato informant to Me same effect), this is a misrepresentationorIVahanut's rtmarks on the subject.

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October, 1970 Onne.? Two Wmiribtut Lot-cone 49 Afterwards the Europeans and missionaries became very ntimerous, and brought us plenty of 'spades'. We named them kanheru, and still call them this today.  Well, that is the end of the explanations.  From your good friend, Hari H Wahanui Something that was left out. he the time when the kumaras ore planted one must turn one's face towards Ha aiki, towards the place where the sun rises. The men do these things, not the women. This is on account of the kumaras, so that the lord of the kumarasto may be retained. He is called Rongo, and is formed just like a person: two of them, embracing to themselves the kumaras. That is all. To E. Best Peehi, Greetings to you. I have received your letter greeting me, and asking about Maori methods of food. : production. Your question is a good one; it is in this way that all the customs will be ; explained. You must understand that if we were. :lying together, I would be able tii.  .  deal fully with everything to do with all the. matters. Written explanations cannot ' satisfactorily enter into your heart, so that you retain everything that you are taught.  intro- It would be a large task for us to achieve this. Nevertheless, let us see if it cannot be ' : ','  ed managed. Consider this carefully. The line was stretched right out over the earth; you took it up and placed it as a guide-line on the earth. You had to score the ground, following the exact position of the cords that you stretched out. The working party -- dug the hillocks in the places that were left exposed. Afterwards,.whtn there was no cord, or line, the garden seas planted), folk f The only people to do the planting were men;women were not allowed to. (in. 'and, former times this was the custom.) This was became of womart's (apt, lest her blood a, in tf the .3 Wahanui here refers to the stone image placed beside the kunwra field. The passage u ch he should go on to the garden and thus defile. it?for this was an ancient custom of is not the Maori. mted, should be compared with his further remarks on such images (mazer') in his second letter. The tuf significance of the reference to Rongo is discussed in a footnote to this second passage. Them ,s evidence that in some districts at least, cords were sometimes stretched out to grade. help the diggers ensure that the rows were straight. But Valiant, is apparently the only writer .nown to cfaim that cords were stretched out in we directions (see his diagram, reproduced withthe r may Maori text), and Mat marks following these cords were scored in Me earth before the field was dug. Best'scomment (1925, p. 79) on the passage is, '10 is just possible that this was a local ; thatusage, but I am very douhtftd about it'.  id in u&quot; bThe word taapoke is not given by Williams (19571. Mr Pei to Hurinui Jones informs it this the writer that it mns 'the act of defiling', and that La taapoke Caere ai can therefore be ration related as 'and thus defile it'. Tapa may be brier, defined here as meaning 'state of being under religious restriction'. '  ol. 2 cken et; it leans for des'; as of tiects the okcn eden .e no lead this; tddlc- Otorohanga, June 25th 1917. like other anises ed in facts assion say,

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DOMINION Musm Il.onos its ETHNOLOGY Vol. 2 To us, woman is an ariki tapairu and man an ariki tatiaro In Matters concerning the gods,I, the mast important name is that of Tuu, a line of descent to which males belong; Taint was set apart as a female line of descent. Some other Maori tribes have an inadequate knowledge of these accounts; they do not properly understand them. I understand the accounts such as these about matters concerning the gods, and matters concerning mankind. The old men say that woman was created from the left ride of the Deity, and man seas created from his right side; from them :the generations) descended to liangi and Papattmaanuku, and human beings, the sun, the moon and the stays. This is according to the sayings of the Maori. That is all on this. subject.  Here is another explanation, Mat concerns the lower part of the field, that is, the lower end of the division. The planting and digging had to start at the forcer end. When all the digging seas finished the garden was planted, as I said above. Since the ground bad been scored in the places where the cords went, and ali of the working party in the\_ garden could see this, the digging sticks were employed correctly and there was n6 difficulty in the working party's task. Enough of that. Concerning the division. The significance of this is that the land was divided among the family groups in the tribe. 'Phis thing known as a garden was contained within the division. ,1 The expression ariki rapairn was sometimes applied to a first-born female in a family of very high rank. Such women were invested with special raper that is, their lives and pe,s0. mere surrounded with religious restrictions. The expression ariki tauatoa is not so well known, and is not itt Williams (195)). Mr Jones informs the, Writer that it means 'chief of several tribes or 'chief of chiefs, and that the expression more often takes the form ariki taunga-roa. Me Jones notes further that this was one of the titles that the Waikato tribes proposed for d e first Maori king, Pootatau. Wahanui is thus citing the highest title that could be given to a woman, and the 'highest (hot could be given to. a man. The implication seems to be that while both men and women ar of importance, Men' natures an different. eta The word artostanga, trans/ated here as 'matters concerning the gods', appears not to exist in the earliest Maori documents. However the noun atua is cortunon in classical Maori, and can 'oe variously translated as 'god, demo, supernatural bemg, ghost, object of superstitious regard'. Missionaries translated 'God' te riztra. Atuaranga is a deriver, noun formed from area. Normally, derived noun are formed only from universals and antlers: that is. from words which can form the nucleus of a verbal phrase and which expmss, respectively, an action and a state (Biggs, p. 90). But neat is a noun. Atuatanga has been comcd to refer to matters concerning the gods (or Cod). It could almost be translated as 'religion'. Later in the mule paragraph, there occurs dm expression rigaa men tarlatan, which couldsimilarly be translated as 'religious matters'. Significantly, rigaa era atuafangss distingualled from ngaa era sehae-langata, 'matters COnCersiing mankind'. Atuatanga also occurs Later in the letter, this time with the causative prefix ruhaka. It is translated as 'endowment with supernatural powers. In classical Maori there existed no single word that could be translated as 'religion'. This was because all human experience was COmpreliended in religious terms. fn Waltanui's time it had become necessary to distinguish between religious and other matters. Hence atuatanga. It would be instructive to trace the word's history. 13 In this context Tuu is the personification of ;Irn/Mr qualities and activities, and 'Paha is the personification of fmMnine qualities and activities. In otheecmnexts, Itoth Tun and Tabu can refer to masculine activities and virtues: Tuu to warlike attribute, and Tahu to proficiency in the food-producing activities of peacetime. See for example the reference to Tun and Tabu in Grey (1928, p. 135), where a woman seeks in her husband two virtues which are personified as Tuu and Talll. An expanded tramlation of this passage is to be found in Grey (1956, p. 241). In Wahanui's letter, Tut, is said to be he ara tarnataane, and Taint he ma tanzawahine. Octof was from the 1: ha,: I with the b aSSOC Walla t110ne to. is epos., Wafer tamaid street signih antls tivelY, The k ?once wome to site way f Ft create (re at teach their rain. slb the It (Best Haw: to be Ilan T Walt. wool as a thesethese carlie Papa plum 'magi tacit, rel,T tran,s  this Tube basic forest

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I. 2 October, 1970 Onago.? Two Wsussiut LarrEns 51 Concerning the mauri. This stood right beside the division, and in appearance was just him a human being. The power and prestige (nanna) of that object was from Ilawaiki. A troll quantity&quot; of earth?about one ounce of it?was placed heside the mauri so that the kumara garden would flourish). The mend was a stone that had been passed down as a bequest to succeeding generations. But its endowment with supernatural powers was from Flawaiki. They were established in that stone by ' the high priests of former times, and it was placed in the sacred place (tuttaahu)  associated with food production. You must know that it was Rtirgo; the children of  Wahanui is concerned to distinguish between the activities and qualities proper to men, and those proper to wmnen. Ara ustiy means 'way, path', and err larriataane is given by Will1111 (p. 13) as meaning 'male line of descent'. The important men, tamataant and tainaarahirte conceited ell at PP661t63, often lseing used antithetically. Tamasr was applied to an extremely wide range of attributes, actlythes and things aisociatml with masculinity, and tarnareahine to those associated with femininity. The terms were employed nk a means of structuring great ma, aspects of human life, and ma, aspects of the natural world. Their significance bas tire be fully investigated. For a discussion of them, me Best (1932, U. 70. and 1902a, c 25). So he ass tarnataane and ice tents 1,rahine here imPlY a /mat der) more thee, re'tPec  ' aline of descent to which males belong' and ice of descent to which females Setting The insist that Wahanui is making may be somewhat crudely paraphrased as follows. 'Men ore concerned with masculine things (which am the more important) because they are men, and 000611 2/ concerned with feminine thing! (and canner concern themselves with maven proper to men) because they are women. This situation is sanctioned by religion, for it has heen this way from the beginning'. Further on in the letter there occurs this passage: 'The old men say that woman yeas created from the left side of the Deity, and man was created front his eight side'. 'The Deity' (te att.) must here refer to the Christian God. This doctrine is an ingenious Wend of Christian teaching and traditional Maori beliefs. The ,d men in question were Christiaris, hot they had their own brand of Christianity. In traditional, Maori religion the right side of man was the remelt. side, and the left side the romi. side, 1116 right side W. taps, and toss - associated with the man's ma. (Best p. 25, and 1924a, p. 234).  Rang: and Papiummanuku are of course hr Sky Father and Earth Mother from whoM, in  traditional Maori religion, gods and men descended (Grey 1956, pp. iii). Mau, in this sense is defined by Williams (P- 107) at 7alitman, a material sprint of the hidden principle protecting vitality, mans, fruillidness, etc., of people, lands, forests, etc.) Wahanui is referring to the stone image that was sometimes placed beside the kurnam field - (Best, 1925, pp. /091f). Such images are sometimes rather loosely spoken of as ',tuatara gods'. Hawaiki, described here as the source of the mans of the rrtavri, is said in Mood mythology to be the place from which the kionara was brought to this country. In kurnare-planting -  Hawaiki hot a refigious significance (Jolmnsen, pp. 116(1). ' The passage is not altogether clear. The the of the word tuhakaatuatariga suggests that Waitangi may be attempting to explain the mater in rather different tem. from :hose that would previously have been employed (see note no. 14 these). Hawaiki is apparently regarded as a source cif ritual power: and as such, as being the origin of the supernatural powers of the image. 'Thew powers were established, or confirsd, in it (athakavu could mean either of these) by the actions of the priests of former times. 'Former tittles' may lie a reference to the earlier, pm-Christian era. Rongo, 3 deity associated with agriculture, was the offspring of Rangi the Sky Father and Papatimaanithil the Earth Mother. Re is here spoken of as their 'children'. This 1146 of the plural, and the passage at the end of Walla. first letter, show that the reference is to an image in the form of a dathle figure. There exists at least one such stone image, with two heads facing in opposite directions ;Best, 1925, p. 108c). Ac Bost suggests, ?11611 image? probably represented Rongo in the form of Rongo-rnaivTaane, a dual entity. lt Although the usage is not given in Williams fp. 474), in such expressions tnay be translated as 'small portion/area el. For example he araahi Mama means 'a small farm'. St The context shows that uruora here means 'flourish'. Williams (p. 470) does not give this meaning, but defines it as 'helper'. He notes further that 'The term is also applied by Tahoe (tribe) to the productive forests of lowlands'. Wallanui's use of the word makes clear its basic rneaning. A helper is one who makes things prosper; and it is the productive areas of the forest that are called umora by Tithoe. :on: to titer terly ring aMcl hem the at is the end. the king and tided tined ity of msom jeers ighest nmen star ri, 1116, only those noun. .600 6 IIIC4 ftILLt . It h This time it iga. ft Tabu zetime. ti seeks 1312li011 atheist.

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54 DOMINION Museum Rucostns IN ETHNOLOGY Vol. 2 Octol AereNntx   This genealogy has been supplied by Mr Pei to Hurinui Jones. It shows Hari Heemara Wahmnd's descent front Hotuioa, commander of the Tainui canoe. 7-ia ---,Gat/ 1eNter,41 400,/, anK-- .3so) 4,fe s,4ty ,&quot;4.,..1,4; 4/ / el.,/ A... .1&quot;,./ rret. At. a , .4..4A/a  oeedenoc4&quot;/ w6W X20 AA;

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31. 2 October, 1971) ()ttem?Two WAirANUI LETTERS 55 Hari A 44;4-.0. r 4&quot;.;te. ; 4 ,.44,- iottge; , ,---Z,C./eC ..It; It .f //a4i; , 4,i, ...../ 6 /.e.-- -- Jr.,,44: 1 /. 7 9 Ciiirfr \_ 7a4.- 2444/ (.)..Z.-/rele. F ./(g-4:..E..,.: A0   z 70..4.: /(F.4, c7i&quot;. -40. A aft..(40, 43 -/1..... ,.,6 r .ei,. -ot.,.;./ 7, ;tic., b., ,-&quot;,&quot;,..,...r; , x.. -&quot;Ger-, ,e...? -- ,L 4--.4,;?, , 4, 46.a/ 1 di6coo. - yr, r..171i ;:!, iZ eu;./ is c4 et(..ccoecect/ , ..co-.014--.t., rr -----,  1 /:,e . oft- t. eteioacti .rte r: 1../ X.:40,4. i.,-4,i7, .e6t,r,.71. .4(e4.7,4 . ei(e.7.tiiceoi: -4,o: 4,e,?,..., c4 g...-4,.. X./ Z., -,./.., , ,. ;;?, A/4. 'Kr&quot; k 4f,e,., -.44a. ,-Aei,,c,co, Ira- rtr rvr, 47..yfet. .-: 7 i i Ti. 4.,., di&quot;..4/ -&quot;9 L,-.ref- 47,., 4-. H.,. , de.-.4d, 0/44 e-cos 4 ,e/./.?,iI., 4 4..t/ /4.,,,: le.)

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