name applied to the carefully carpeted space on which were seated the parents of an infant over whom the pure rite was being performed after the completion of the tohi ceremony.

There is another aspect of this name of Tahuaroa, for it is said to have been another name for Rangitatau, the site of Hawaiki-nui or Wharekura, the place in which the spirits of the dead assemble ere passing to the spirit world. This place is situated in Irihia, the old homeland of the race, and the tuahu or place of rites at Tahuaroa is known as Hawaiki-nui-o-Maruaroa.

Yet again we meet with the word in the expression paki tahuaroa, which is applied to fine, calm, pleasant weather conditions.

1, Huru-nuku; 2, Huru-nuku-atea; 3, Toko-huru-nuku; 4, Huru-atea; 5, Toko-huru-atea.

6, Horo-nuku-atea.

7, Huru-rangi; 8, Huru-nuku-rangi; 9, Toko-huru-rangi. 10, Huru-mawake; 11, Toko-huru-mawake; 12, Tahu-mawake-nui.

13, Tahu-makaka-nui; 14, Tahu-makaka.

15. Pārāweranui.

16, Huru-te-arangi.

Here we have a somewhat alarming array of names pertaining to the cardinal points and to wind. Some of these names appear in several different forms and altogether they are extremely puzzling to the hapless student of Maori lore. Thus, 2, 3, 4, 5 appear to be variant forms of 1, while 7, 8, 9 are also grouped together, as also are 10, 11, 12, and again 13 and 14. Huru-nuku clearly denotes the north in the following recital, the application of the other three terms for the cardinal points being well proven. The quotation is from a formula pertaining to the atahu rite:"Tenei to hau ko te hau Pārāweranui (south) Tenei to hau ko Tahu-makaka-nui (west) Tenei to hau ko Huru-mawake (east) Tenei to hau ko Huru-nuku (north)."

In our local dialect mawake denotes the S.E. sea breeze; in the Moriori dialect it denotes the N.E. wind.

It must be borne in mind that there is much confusion of wind names and compass points in Maori narratives, or rather, in most cases, wind names are employed as terms to denote compass points. 1, 4, 7, and 10 are clearly employed as wind names in some recitals. The first five names are also used to denote the north; Nos. 10, 11, 12 the east; No. 13 the west; and Parawera-nui the south. As for Nos. 7, 8, and 9 we are not sure as to the application of these terms, but the balance of the evidence is in favour of them being terms for the south and the south wind. As to Horo-nuku-atea, this name is not connected with the series of wind names we are discussing, but seems to be the name of a part of the underworld, for it is connected with Tai-whetuki and Tai-te-waro, where dwell the personified forms of disease and death. Huru-atea, Maruaroa, Maruanuku and Whetuki all appear as names of places or divisions of the subterranean spirit world, hence it may be seen how easily a translator may be led into confusion.

Nos. 1, 2, 4, 6, 7, 8, 10, 12, 13, 14, 15, 16 are all employed as personal names, that is as titles of the personified forms of north, south, east and west, and the winds thereof.

In addition to the above there are also the ordinary names for winds and compass points, such as were usually employed. Occasionally these precede the more honorific terms given above, as seen in the following sentence:"Ahakoa ahu mai i te tonga Parawera-nui, i te mauru Tahumakaka-nui ranei, i te rawhiti maruanuku ranei, i te hau marangai ranei." It must be remembered that marangai denotes the north in some districts, and in others the east.

It is by no means clear as to what the prefixed Tahu stands for in some of the above names. The name Tahumakaka appears in a list of names that represent personified forms of disease, sickness, etc.; these are Tahu-maero, Tahu-kumia, Tahu-pukaretu, Tahu-whakaaweawe, Tahumaikinui, Tahu-maikiroa, Tahu-whakaeroero, and Tahumakaka.

In the case of the prefixed Toko of some of the names of the list, we have a clear statement to the effect that it is a sacerdotal or honorific term used to denote the four winds, those from the cardinal points. This term is applied only to those four winds, and these were the toko employed to prop up the sky when it was lifted on high. Be it observed that toko also denotes a pole and a ray of light, also "to

push or force away," while tokotoko is a charm to dispel or banish wind. Of these four names, Nos. 3, 5, 9, 11, an old native remarked: "These four toko are the four winds, the hau rawhiti [east wind], the hau marangai [north wind], the hau mauru [west wind] and the hau tonga [south wind]. It was these four wind that brought the breath of life and welfare to persons, animals, birds, fish, plants and to the soil itself. The permanent names of these winds styled the toko of Rangi, even from the earliest times, were Paraweranui, the south; Tahu-makaka-nui, the west; Tahu-mawakenui, the east; Hurunuku-atea, the north wind. The parents of these toko were Huru-te-arangi and Tonga-nui-kaea.”

Tonga-nui-kaea, a whatukura or male denizen of the uppermost of the twelve heavens, took to wife Huru-tearangi, a female denizen or mareikura of the same region. She gave birth to Parawera-nui, who was taken to wife by Tawhiri-matea and their progeny are the Wind Children, a truly numerous horde.

Containing words and expressions not included in published
dictionaries of the Maori tongue.

The work of the lexicographer is never completed. This appears to apply to the speech of barbaric man as well as the languages of peoples of a higher culture stage. The last edition of Williams's Maori Dictionary appeared in 1917, and already we have a goodly array of Maori words collected since that date. It has been thought advisable to record these, also others still marked uncertain, and the proposal is to occasionally insert in the Journal a brief list of such "new words." This will place them on record, and possibly bring corroborations, corrections, or amplifications from some of our members. An additional advantage of this mode of recording, as compared with that of the ultracareful and critical compilers of dictionaries, lies in the fact that we may insert words the meanings of which are not fixed, and ask for further light on dark places.-EDITORS.

ta

amio, to assemble, to collect. Ex-
amples: "He amio taua
Whare-matangi hei ngaki i te
mate o Raumati." "Kaore koe e
whakama mo to amio tangata ki
konei?" "I haere ai a Te Ko-
para ki te amio i a Nga Rauru,
i a Ngati Ruanui hei ngaki i te
mate o Muaupoko." Cf. ami, to.
gather, collect; amio, to roam,
circle round.

akaaka rangi, the heavenly bodies.
akaaka whenua, vegetation, all
plants. "Ka toro te akaaka
whenua i konei."
akaaka, betokens a disturbed con-
dition or state of turmoil. Ex.:
"Kei te akaaka nga rangi tuha-
ha." "Kei te akaaka a Taiao."
awe, the wairua or human soul in
its etherealized state, as attained`
when, some time after the death
of its physical basis, its grosser
qualities have been sloughed off.
Cf. hamano.
aia! an exclamation. Ex.: "Aia!
Tera rawa pea te whara-nui i a
au."

Aotahi, the star Canopus. Also
Autahi and Atutahi.

aukaka, string, fibre, as of fern-
root or timber. Waiapu district.
angi, as a noun. Something con-
nected with the descent to the
subterranean spirit world. Ex.:
"Ka heke i te ara nui, i té ara
roa, i te ara o toa ka rere i te
angi." "Katahi ka huakina te
tatau o te angi nuku ki te Po ki
Rarohenga." Ka ki a Hine-ti-
tama-Tukua atu au ki te angi
o te muriwai hou hei kapu mai
i te toiora o aku tamariki i te
aoturoa nei."

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