APPENDIX.
Reading edition
MAORI TERMS OF RELATIONSHIP.
Tupuna.
An ancestor—male or female.
Matua.
A father, or uncle either patruus or avunculus.
Papa.
The same.
Whaea.
A mother, or aunt on either side.
Tama.
Eldest nephew.
Tamahine.
Eldest niece; also used more generally.
Tamaiti.
Son, or nephew.
Tamaroa.
The same.
Tuakana.
Elder brother of males, elder sister of females; also elder brother’s children in reference to younger brother’s children, elder sister’s children in reference to younger sister’s children.
Teina.
The younger brother of males, the younger sister of females; also the younger brother’s children in reference to elder brother’s children, the younger sister’s children in reference to elder sister’s children.
Tungane.
A sister’s brother.
Tuahine.
A brother’s sister.
Iramutu.
A nephew, or niece.
Hungawai.
A father-in-law, or mother-in-law.
Hunaonga.
A son-in-law, or daughter-in-law.
Taokete.
A man’s brother-in-law, or sister’s sister-in-law.
Autane.
A woman’s brother-in-law.
Auwahine.
A man’s sister-in-law.
Potiki.
A brother’s children, or sister’s children; also the youngest child of a family.
Mokopuna.
A grand-child, or child of a nephew or niece.
Huanga.
A relation in general.
Whanaunga-tutu.
A blood relation.
Ariki.
The first born male or female.
Waewae.
A man’s younger brother: literally the foot.
Hamua.
Syn. tuakana.
Maronui.
A married man or woman.
Takakau.
A single man or woman.
Pouaru.
A widow.
Puhi.
A betrothed female, also a female of rank restricted from marriage.
He wahine taumaro.
A betrothed female. N.B.—There is a distinction between a Puhi and a wahine taumaro. The betrothed female is a Puhi in reference to her father’s act of consent, and a wahine taumaro in reference to her future father-in-law’s act of consent to the arrangement.
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VOCABULARY
OF SOME MAORI WORDS REQUIRING EXPLANATION.
Ihi has the sense of tapu when occurring in karakia, or invocations of spirits.
Kahukahu, the spirit of the germ of a human being: also called Atua noho-whare, or house-dwelling Atua. Verbi kahukahu significatio simplex est panniculus; et panniculus quo utitur femina menstrualis nomine kahukahu dicitur κατ’ ἐξοχὴν. Apud populum Novæ Zelandæ creditur sanguinem utero sub tempus menstruale effusum continere germina hominis; et secundùm præcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer (tapu), haud aliter quàm si formam humanam accepisset: mulierum autem mos est hos panniculos intra juncos parietum abdere; et hâc de causâ paries est domûs pars adeo sacra ut nemo illi innixus sedere audeat.
Karakia. This word generally rendered by ‘charm,’ does not signify what the word charm would mean, in its popular sense. The word ‘invocation’ conveys more correctly its meaning; for it is a prayer addressed to spirits of deceased ancestors, in form somewhat like a litany.
Kaupapa, one whom the spirit of an ancestor visits, and who is its medium of communication with the living.
Pukenga, a spirit, the author or first teacher of any karakia.
Tapairu, any very sacred ancestral Spirit: also sometimes applied to the female Ariki.
Tauira, a person who is being instructed by a tohunga, or by the spirit of a parent or ancestor. He had to submit to a strict fast of several days before he was taught any important karakia.
Tipua, or Tupua, the spirit of one who when living was noted for powerful karakia.
Tiri, a strip of flax leaf or toetoe so placed as to serve as an imaginary pathway for an Atua. In sickness a tiri is suspended above the head of the sick person to facilitate the departure of the Atua who causes the disease. A tiri is also suspended near the kaupapa, when he desires his Atua to visit him. It is also applied to signify the karakia used on such occasions.
Tohunga, a person skilled in karakia, also one skilled in any craft.
Tuahu, a sacred place where offerings of food—first fruits—for the Atua were deposited.
Wananga, the Spirit of anyone who when living had learned the karakia of his ancestors: thus when a tauira died he became a wananga.
TE KARAKIA
Mo te pikinga o Tawhaki ki te Rangi.—vid. p. 23.
Piki ake Tawhaki i te ara kuiti
I whakatauria ai te ara o Rangi,
Te ara o Tu-kaiteuru.
Ka kakea te ara wha-iti,
Ka kakea te ara wha-rahi,
Ko te ara i whakatauria ai
To tupuna a Te Ao-nunui,
A Te Ao-roroa,
A Te Ao-whititera.
Tena ka eke
Kei to Ihi,
Kei to Mana,
Kei nga mano o runga,
Kei o Ariki,
Kei o Tapairu,
Kei o Pukenga,
Kei o Wananga,
Kei o Tauira.
TE TUKU O HINE-TE-IWAIWA.—vid. p. 28.
Raranga, raranga tăku takapau,
Ka pukea e te wai,
Hei moenga mo aku rei.
Ko Rupe, ko Manumea,
Ka pukea: ē! ē!
Mo aku rei tokorua ka pukea.
Ka pukea au e te wai,
Ka pukea, ē! ē!
Ko koro taku tane ka pukea.
Piki ake hoki au ki runga nei:
Te Matitikura, ē! ē!
Ki a Toroa irunga,
Te Matitikura, ē! ē!
Kia whakawhanaua aku tama
Ko au anake ra.
Tu te turuturu no Hine-rauwharangi;
Tu te turuturu no Hine-te-iwaiwa.
Tu i tou tia me ko Ihuwareware;
Tu i tou kona me ko Ihuatamai.
Kaua rangia au e Rupe.
Kei tauatia, ko au te inati,
Ko Hine-te-iwaiwa.
Tuku iho irunga i ton huru,
I tou upoko,
I ou tara-pakihiwi,
I tou uma,
I to ate,
I ou turipona,
I ou waewae.
E tuku ra ki waho.
Tuku ewe,
Tuku take,
Tuku parapara.
Naumai ki waho.
KARAKIA
Mo te wahine i pākia nga u i te whanautanga o te tamaiti.—vid. p. 39.
Nga puna irunga te homai,
Te ringia ki te matamata
O nga u o tenei wahine;
Te kopata i te rangi te homai
Hei whakato mo nga u
O tenei wahine:
Ki te matamata o nga u
O tenei wahine:
Nga u atarere reremai
Ki te matamata o nga u
O tenei wahine:
Nga u atarere tukua mai.
Tenei hoki te tamaiti te tangi nei,
Te aue nei i te po nui,
I te po roa.
Ko Tu-te-awhiawhi,
Ko Tu-te-pupuke,
Naumai ki ahau,
Ki tenei tauira.
KARAKIA
Mo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te haere ki nga mea kua mate atu imua.—vid. p. 44.
Tena te ara, ko te ara o Tawhaki,
I piki ai ki te rangi,
I kake ai ki tou tini,
Ki tou mano:
I whano ai koe,
I taemai ai to wairua ora
Ki tou kaupapa.
Tenei hoki ahau
Te mihi atu nei,
Te tangi atu nei
Ki to wairua mate.
Puta purehurehu mai
To putanga mai ki ahau,
Ki to kaupapa,
I piri mai ai koe,
I tangi mai ai koe.
Tena te tiri,
Ko te tiri a o tupuna,
Ko te tiri a nga Pukenga,
A nga Wananga,
Aku, a tenei tauira.
HE WHAKAMURI-AROHA.—vid. p. 47-8.
Aha te hau e maene ki to kiri?
E kore pea koe e ingo mai ki to hoa,
I piri ai korua i to korua moenga,
I awhi ai korua,
I tangi ai korua.
Tena taku aroha
Ma te hau e kawe ki a koe,
Huri mai to aroha,
Tangi mai ki to moenga,
I moe ai korua.
Kia pupuke—a—wai to aroha.
TE POROPORO-AKI A TAMA-TE-KAPUA.—vid. p. 53.
E papa nga rakau i runga i a koe,
Mau ake te Whakāro ake. Ae, Ae.
E haere nga taua i te ao nei,
Mau e patu. Ae, Ae.
Footnotes
Transcription note
The following typographical errors (or presumed such) have been corrected:
p. 2, l. -7: By Tiki, by Rangi, by Papa. ——> By Tiki, by Rangi, by Papa.”
p. 12, l. 6: Hine-ruakimoe ——> Hine-ruakimoe.
p. 19, l. 17: =straight-neck Tane ——> =straight-neck-Tane
p. 21, l. 13: (=the tender one). ——> (=the tender one).”
p. 26, l. 1: designed to be eat ——> designed to be eaten
p. 29, l. -3-1: the paragraph “For tradition as to Tuhuruhuru...” has been treated as an additional footnote.
p. 29, l. -2: vid Sir Geo. Grey’s ——> vid. Sir Geo. Grey’s
p. 40, l. -6: Breathe strong thy long, ——> Breathe strong thy lung,
p. 45, l. -2: Traditions and Supersitions ——> Traditions and Superstitions
p. 61, l. 3: The kohukoku ——> The kohukohu
p. 63, l. -5: in our own house, ——> in our own house.
p. 63, l. -4: said Kahu”; ——> said Kahu;
p. 64, l. -1: Vid: Sir G. Grey’s ——> Vid. Sir G. Grey’s
p. 65, l. -3: named the lake “Te Roto-iti-kite-a-Ihenga ——> named the lake Te Roto-iti-kite-a-Ihenga
p. 70, l. 19: and my ngakoa. ——> and my ngakoa.”
p. 71, l. 10: “The name of the island, said Ihenga ——> “The name of the island,” said Ihenga
p. 88, footnote: p. 5 ——> P. 5.
p. 89, l. -1 (note63): footnote marker missing
p. 93, l. 21: mother’s tribe.” ——> mother’s tribe.
p. 97, l. -12-11: returned to the Pa. ——> returned to the Pa.
The Errata of the book has been transcribed faithfully, and its corrections have been carried into the text. However, on p. 21, the word to be corrected is apparently harekeke and not Herekeke. The entry is even misplaced in the list, which is sorted in order of appearance.
Diacritics of Greek have been normalized:
Νόμιζε σαυτῷ τοῦς γονεῖς ἔιναι Θεούς ——> Νόμιζε σαυτῷ τοὺς γονεῖς εἶναι Θεούς
Θεοὶς χθόνιοις ——> Θεοῖς χθονίοις
Αλλ᾿ ἄγε δὴ τινα μάντιν ἐρείομεν ——> Ἀλλ᾿ ἄγε δή τινα μάντιν ἐρείομεν
In the second part of the Karakia of Hineteiwaiwa, on page 29, all letters i are dotless [ı]. The same also for the second part of the Karakia on page 33, and most of the i in the lines of text immediately below. All those have been restored as normal i’s.
In doubt, all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed. Thus e.g.: Rangi-potiki as well as Rangipotiki, Ngatoro-i-rangi / Ngatoro-irangi / Ngatoroirangi, Te Ika-roa / Te Ikaroa, Rerenga-wairua, Te Whare-pakau-awe, water side / water-side.
Antiquate spellings like antient, muscle [for mussel] have also been preserved.
Footnotes have been renumbered progressively throughout the book.