454: Transactions. 



He then eats it as it lies on the ground, gnawing at it as would a dog, and 

 spitting out the bones. The reason of this action is that his hands have 

 already eaten (or touched) the bird while in its raw state. That is over, 

 and it is now the turn of the mouth to eat it. The first-fruits of land and 

 water are now collected together and cooked, and the taumaha is repeated 

 over them." 



Paitini here gives the same charm as that already inserted in this sketch, 

 save that he inserts these extra lines after the reference to Tupakaka and 



Rakaihika : — 



Tena hoki taiimalia ka eke kai o ringa 

 ilarie mai ki taumaha 

 Popoko mai ki taumaha. 



This evidently implies an appeal to the above two beings to send the fowlers 

 good luck in their pursuit. 



The rite known as amoaniohanga seems to have been a lifting of the 

 tapu from cultivated foods, crops — i.e., humara and taro. A small portion 

 of the crop of each family was taken to a central place, where a priest per- 

 formed the fure rite over them. This was the occasion of an important 

 ritual feast. Pio. of Awa, says that it was celebrated in the ninth month 

 of the Maori year — that is, about February — and that the names of the 

 different ovens in which food was cooked for the ceremonial feast were 

 imu tajjakaJia C?), imu. hohukohu, imu kirihau, inm jMal^a, iniu waharoa, as 

 known to the Ngati-Awa Tribe. This word imu is a variant form of umu 

 (a steam oven). 



A peculiar instance of the offering of first-fruits may be found in the 

 " Journal of the Polynesian Society," vol. vi, p. 157. 



Instances of the behefs and practices of first-fruits rites, the mauri, tafu, 

 ceremonial purification, and many other cosas de Maori, may be noted in 

 Judaism and other Eastern cults. 



Implements for taking Birds, and their Uses. 



We will speak of the trees on which birds are taken by snare or spear ; 

 for it is by no means the case that any tree will serve such purpose. In 

 the first place only trees of such species as bear fruit eagerly eaten by 

 birds, such as the toromiro, are utilised, and these trees are not found as a 

 rule in large numbers, but scattered about in the bush. The kahikatea is 

 the only one of the best species of snaring-trees that is found in large 

 numbers — that is to say, that forms a forest itself — and that only in some 

 places, as in low, swampy ground. All forest-trees fruit more plentifully in 

 some vears than in others. Manv trees seem to so bear abundance of fruit 

 about every third year. Again, all toromiro trees do not fruit. Those that 

 do so are termed female trees by the Natives, the others are said to be the 

 males: The latter are, however, much less numerous than the former. 



In some cases a certain berry is eaten by some species of birds but not 

 by others. The leaves of some trees are eaten by birds, as the pigeon eats 

 leaves of the kowhai and houhi-ongaonga. Their flesh is not esteemed when 

 the birds are feeding on these leaves ; it is offensive, and in poor condition. 

 The leaves eaten by birds seem to be termed puruhi. " Ka haunga nga 

 hike te manu i te puruM." Also, birds are always thin when living on 

 leaves- — " Kaore e momona te kereru i te kai puruhi, he tupiiki. Hat aha ! " 



In the case of the rata tree, birds flock to it in numbers in order to obtain 

 the honey contained in its blossoms. This nectar is called ^vai kaikua. 



