Best. — Maori Marriage Gustoyns. 21 



couple were duly married. Nor are they ever reproached with 

 having transgi'essed tribal custom. But Tanira would not be 

 allowed to marry Te Akiu, because they are only the second 

 generation from a common ancester. Such a union would be 

 looked upon as being incestuous. Nor could Eangi marry T& 

 Waihuka, for the same reason. Te Amo might marry Hapine,. 

 though possibly some of the tribe might have objected, as irs 

 the case of Eangi ; but such opposition would break down if 

 the couple persisted, as shown above. The natives say that 

 it is only among dogs that near relations have connection, 

 with each other. 



Hall sisters and brothers are not allowed to marry, they 

 being looked upon as are full brothers and sisters, a relie 

 possibly of a system of maternal filiation of remote times. 



Now we will show an incestuous marriage which took 

 place in this district a few years ago, and which was bitterly 

 condemned by the tribe : — 



Te Ngaro (m.) 



Taiapo (m.) Hatata (m.) 



i I 



Towai (f.) = Pepi (m.) 



I 

 3 children. 



Here Towai married Pepi, and both are of the second genera- 

 tion from a common ancestor — viz., Te Ngaro. These two 

 are first cousins, but according to the consanguineous nomen- 

 clature of the Maori they are termed " brother " and " sister" 

 to each other. Hence this union is looked upon as incestu- 

 ous, and is spoken of as " He ngazi lohiore, he luhakahoichoii'" 

 ("It is incestuous, it is disgusting"). Disparaging allusions 

 to the above couple are often heard. Such unions are in- 

 frequent, and, it would appear, universally condemned. 



It will thus be seen that the Maori were an endogamous- 

 people, and are so still to a great extent. Doubtless it was- 

 deemed desirable to keep as many fighting-men within the 

 clan-limits as possible in the warlike days of old. 



In regard to exogamous marriages, the following pro- 

 verbial saying explains the situation: " Te inati o Maivake- 

 roa " is used to denote that when a woman marries into> 

 another tribe or clan she and her mana are lost to her people 

 and clan. She goes to live with her husband, and returns na 

 more. But a son dwells with us, and we have the advantage 

 of his mana (prestige, &c.), strength, knowledge, and so on; 

 a son remains with his people, not so a daughter. 



Many statements met with in various ethnographical 

 works concerning the customs of primitive peoples and. 



