438 T ronsactions. 



along with the intention of destroying the hau of our lands, &c., he would 

 not be able to accomplish his object, the hnu would not be destroyed, be- 

 cause the mauri would be concealed, hidden in the forest. Such mauri 

 was often the kira of a bird — of the kahx only, because that is the most 

 important bird. The haka is the bird that brought the mana of Hawaiki 

 to this land. The inhunga (adept, priest) would endow the mauri with its 

 powers by means of certain rites and charms. This mauri Avould preserve 

 and protect the birds and cause all food products to flourish." 



A mauri sometimes consisted of a hollow^ stone, in which hollow would 

 be placed a lock of hair or some other item. These articles would be de- 

 posited at the base of a tree, hidden in a hole, or by the side of a stream. 



" The term hau,'' says Mr. Percy Smith, "' is used in Polynesia to imply 

 ' dominion over,' or ' ruUng power, protecting power.' It is applied to a 

 high chief's reign, sometimes to the high chief himself." 



The following notes on the mauri and hau of a forest were given to me 

 by Tamati Ranapiri, of Ngati-Raukawa, a man who possessed much curious 

 knowledge pertaining to Native forest lore : — 



" The mauri is a harakia (ritual, formula) recited by a priest (adept) 

 over a stone, a piece of wood, or some other object approved of by him as 

 a shrine, refuge, or abiding-place for the mauri. The force or powers of the 

 mauri are implanted in such object, which is placed in some secluded spot 

 in the forest and there left. This forest mauri never becomes noa (free of 

 tapu, common). Also, it is not the case that the whole forest is as intensely 

 tafu (sacred, under religious restriction) as is the spot where lies the mauri. 



" There are two aspects of the hau of a forest. Firstly : When certain 

 persons go into the forests to see if birds are numerous and in good condi- 

 tion for taking, and they take some birds on such an occasion, then the 

 first bird taken by them is given to the mauri. This first bird is simply 

 cast away in the forest, with the remark, ' That is for the mauri." This 

 is to insure a good bag, to avert non-success, to prevent bad luck after- 

 wards. Secondly : When the fowlers cease snaring birds in the woods, 

 and return home, then commences the cooking of the birds for potting for 

 future use. But, in the first place, some of the birds are put aside as an 

 offering to the hau of the forest. Such is the forest hau. Those birds selected 

 as an offering are cooked at a sacred fire. Only tohmiga (priests, adepts) 

 may eat the birds cooked at such a fire. Certain other birds are selected 

 to be cooked at the ahi tapairu, and only women (of rank) may eat those. 

 The bulk of the birds are cooked at the ahi purahau, and the birds cooked 

 at this fire are for the rest of the people." 



In the above we see clearly that the true mauri is implanted, as it were, 

 in a stone or other object by means of an invocation or charm called also 

 a mauri, simply in order to provide it with a shrine, or physical basis. This 

 material object, though called a mauri. is not really so, but it represents 

 the mauri. Until the rite was performed that implanted the mauri therein 

 it was nothing but a common stone. 



The offering of the first-fruits of the bird season to the hau of the forest 

 is also of much interest. 



The ahi purakau, or pu-rakau fire, is known to Tuhoe, but with a different 

 connection, as we have explained in the first part of this paper. 



1)1 response to some inquiries of mins, I received the following from 

 Tamati Ranapiri : — 



" Regarding the expression whakangawha, it equals the term ivhaka- 

 pakaru {i.e., to cause to break forth, to disclose, to make known or to test, 



