442 Transactions. 



In a former paper we told how a wizard could blast the fertility of lands 

 by means of a magic spell known as papakaro or te tipi a Houmea. When 

 such a warlock essayed to drive birds out of a forest, to cause them to 

 migrate therefrom, he would obtain a bird and pull one feather from it. 

 Holding this in his hanid, he would repeat over it, — 



Hutia atu te huruhuru o te mami 

 Rere torrn atu te hunihiu-ii 

 Kore tomi atu te maun. 



He then would blow the feather off his hand. 



In Kereru te Pukenui's evidence in Ruatoki Block we note the following : 

 *' There is a sacred place at Whangai-manuhiri. It is known as a hau, 

 or mauri. It is a hollow place at the foot of a rata-txee. In former times, 

 when people went hunting, a bird would be caught and placed in that hole, 

 and certain charms would be repeated over it. This removed the tapu 

 from all the creatures of the forest, birds and rats. That bird was so de- 

 posited, and the charms recited, lest evil befall the land. This practice 

 ceased when Christianity was accepted." 



The evil here alluded to was sterility, non-productiveness, which would 

 ensue were not the proper rites performed. 



A tree at Parahaki, named Tahau-ariki, was a mauri. Hunters would 

 make offerings to that tree and repeat certain charms. 



Tutakangahau, our most learned man among Tuhoe since old Eakuraku 

 passed away, and who died himself in November, 1907, said, " The mauri 

 of a tutu (any tree on which birds are trapped by the mutu method is so 

 termed) was usually a stone, which, after the necessary lite had been per- 

 formed over it, would be concealed under or among the roots of the tree." 

 He told me of one such tutu and mauri sifnated near his home at Maunga- 

 pohatu. This mauri has been located at the base of that tree for over ten 

 generations. It is just above Torea-a-tai. ^\Tien the stock-track to Tu- 

 ranga was being made, the overseer, an Irishman, was going to fell this 

 tree, it being on the line of road. Old Tutaka went to look for his mauri, 

 and tried to explain to the overseer the meaning and uses of the mauri ; but 

 the subtle metaphysics of the Maori were too much for the Milesian mind 

 to grasp. He was hopelessly befogged. 



" The mauri,''' says Tutaka. " was also used to represent and guard 

 fish." The same talismanic object seems to have often been employed 

 to act for, or represent, fish, birds, and land, and even persons. " The 

 first-fruits of fish were treated in the same manner as those of birds. The 

 first fish was placed away, as was the first bird, as a taitai. The fire at 

 which the rite is performed is the ahi taitai. The fish or bird is suspended 

 while the rite is being performed, and afterwards taken down and buried 

 as an ika purapura. It acts as a mauri for birds and fish. Ka rumahina 

 aua mea hai mauri mo te manu, mo te il-a. mo tc tangata, mo te whenua (Those 

 things are buried as a mauri for birds, for fish, for persons, and for land)." 



Here we see that the one talisman may act for birds, fish, persons, and 

 land. It protects the hau of all. The first-fruits rite is still performed in 

 a modified form among Tuhoe — that is, at the piire ceremony, when the 

 tapu is lifted from crops and other food-supplies. 



But a separate m,auri seems to have been used for sea-fish by the coastal 

 tribes. Each tribe would have its own marine mauri — possibly more than 

 one. The first fish of the season would be deposited thereat, and appro- 

 priate charms recited. The sea mauri of "the Whanau-a-Apanui Tribe is 

 a rata-ixQQ near the mouth of the Motu River. 



