The Maori division of time 9781110747399, 111074739X

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D O M I NI O N

M US E UM

M ON O GR A P H

NO

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TH E MA ORI DIV ISION OF T IME

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E LS D O N

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M i n i s te r

W E LL I N G T O N BY

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M u s e u m W e l l i n g ton N e w

t h e D o m i n i on

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T HE MA ORI DIV ISION OF T IME

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RE F E RE NCE S T O POLYNE SIA N SYST E MS

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C O N T EN T S o mm An i nt y yt m Au t um n m nt of M o i y y y Th Ay n y Th Th Pl i d Th O i on y T h C lti y I n t l t i on T h E gy p t i n y B b y l on i n y x imp o t n of m oon m on g b b i M oon of b ot h S up i o n d R on g o M oo n folk P on ifi d fo m of th m oo H in S in nd M oon l R on g o m T n p odu t i on T h n old th n p odu t ion H ow t im w p d M on t h o f P o l y i n nd nd y y Th Pl i d g i ult u St Th t n m on t h fl n ul lu n y o g u l t d b y o w d t o T h S g m i g t o y bi d n m m on t h m N m of n igh t of St n m Ph m oon d k owl dg o f t h W id p of m oon C t i n ph f vou bl t o fi hi n g n d pl n t i n g M oon m yt h s ki n g ph o m n R on n d t h S P on ifi t i o n o f t im m on m oo n M o i di v i i on o f t im ud y t m T h gu di n of t h i n of mud om gi T m mpl oy d t o d n ot t im .

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H E Polynesian system of division of time was crude and incomplete I t contains however elements of interest for it was probably brought from the old home -land of the race in the far west Moreover it possesses an evolutionary interest for we see in the primitive time measure ment of the Maori the rude system from which our accurate one has been developed I t seems by no means improbable that t he two systems sprang f rom a common source and it is probable that its place of origin lay in the far off regions of southern Asia in India o r the ancient L and of the Two Rivers F rom whatever region the ancestors o f the Maori may have wandered in long past centuries it is clear that their knowledge o f arts and sciences must have been but ele m entary when they settled in the isles of the Pacific Also it is evident that such crude knowledge became fossilized in t h is re gi on D welling in small communities in isles of small area cut o ff from communion with more advanced peoples the Polyn esians must have lived for many centuries in much the same stage of culture as they had been when they first entered the Pacific The Maori o f N ew Zealand followed in t h efootsteps of many other divisions of mankind with regard to the commencement of the year His year commenced at the beginning of winter after his harvesting operations had conclude d It would appear that some change was made in the Polynesian system when immi grants from that region settled here in N ew Zealand for we are told by several writers that the Polynesian year commenced in D ecember with the evening rising of the Pleiades .

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D O MI NI O N M USE U M M O N O G R APH

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In his interesting work entitled N eol i thi c D ew-pon ds a n d C a ttl e way s A J Hubbard wrote as follows : E arly man naturally m easured the year from the ripening of the crops of one year to the co rresponding period in the succeeding year Thanks to t he i n v estigat ions of S ir N orman L ockyer and Mr Penrose it has pe rhaps been established t h at this system of measu ri ng time gave the early part of Ma y as a starting point for the year in ancient E gypt as it had been in Chaldea in a still more remote pe riod An o ther authority however states that the E gyptian year c om m e n c e d with the cosmic rising of S irius about the middle of July The following extract is from F ol k L ore vol xxv No 3 : Ancient Celts and Teutons reckoned only two seasons in the year and began it wi th t he winter season in November not with the summer season in May This obviously is the practical husbandman s calendar beginning the year with ploughing and ending it after harvest I t was during the autumn or early winter that the Maori year co mmenced that is in May or June ; the precise time di ffered The Pleiades year of south eastern Asia has at s ome unknown period been introduced int o the Pacific and so is met with in these far so uthern isles of N ew Zealand Here however we encounter an instance of those contra d ic t ory and disconcerting facts so fre quently met with in the study of Polynesian institutions It frequently occurs that a community has preserved two di fferent versions of a myth o r two forms of a custom art or institution Now in some dis t ric t s as the east co ast of the North Island the Pleiades year was a permanent institution but in others the heliacal rising o f Puanga ( Rigel in Orion ) marked the commencement of the year This was the case in t h e far N or th in the S outh Island and at the Chatham I sles I t is possible that the two systems were introduced by di fferent bands of migrants and possibly from di fferent regi ons of the Pacific It is a noteworthy fact that the Orion year was followed by tribes most closely connected with the o riginal people of the land and the Pleiades year by the later coming Takitumu mi grants The natives of the Takitumu di s trict of the east co ast were noted by Cook and his companions as being of supe ri or culture to those o f the far North and those o f the S outh Island We are told that the primitive Aryan folk reckoned the years as winters divided into moons and nights not into months and days and that they made no attempt to reconcile solar and lunar time The ancestors o f the Polynesians must have possessed a somewhat similar system of time measurement when they entered the Pacific region in times long past away Their mode of life in the far scattered isles o f Polynesia would not m ake for advance ment but still there was evidently some unexplained system of intercalation by means o f which the lunar year was occasionally rectified The B abylo nian year was one o f twelve months of thirty days e ach and it was regulated by intercalation at certain periods We owe much to the ancient populations of that far off l a n d and their strivings after astronomical knowledge including the twelve .

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hour dials o f our timepieces Twelve was a highly favoured n umber in B abylonia as it also was with Polyn esians including o ur Maori folk That predilection emanated from the study o f a stronomy and the division o f the year into twelve months The E gyptian year was also divided into twelve months of thi rty d ays each to which were added fi ve extra days set apart for a ceremonial agricultural festival Curio u sly enough this usage reappears at the Hawaiian Isles in the northern Pacific where t he five intercalated days were devoted to exactly the same purpose Inasmuch as the Polynesian division of time was based on the movements o f the moon it behoves us to pay some little atten tion to that luminary one of the leading members o f what the Maori c alls the Whanau Marama o r C hildren o f L ight In some ancient mythol ogical systems pertaining to barbaric folk the moon is masculine on account o f its supposed superior importance while t he sun god is feminine This was the case among the Accadians Among the more highly civilized S emites of a later period the s exes of these orbs , or their personified forms were reversed N ow in Polynesian mythology we encounter the moon in both c haracters as both male and female This may represent racial a dmixture in the past a commingling of two mythological systems I n Maori folk t ales the moon is distinctly alluded to as a male as the husband of a ll women ; but the moon has two personified f orms one o f which is female and the other m a l e These two personified forms are a l s o known far and wide across Polynesia The female personified form of the moon in N ew Zealand and Polynesia is known as Hina S ina and Ina in sympathy with well known letter changes The Maori replaces the s with h The name of S i na carries the mind back to S in ; the moon o d of far Babylonia The Maori has two forms of the name g Hina keha ( Pale Hina ) is applied to the moon when bright while Hina uri ( D ark Hina ) describes it during the li iii ei pou ri o r dark nights of the moon S h e also appears as Hina te iwaiwa and Hine te iwaiwa who is the female deity presiding over childbirth the art of weaving and women in general The moon goddess o f ancient E gypt occupied exactly the same position In the name of the 2 8t h night of the lunar month Oron gon u i we find the name of the male personified form of the moon I n t he name of the 2 7t h night Otane we find that of the personi fi c a ti on of the sun Rongo of the Maori is known as Rongo Rono Ro o L ongo L ono and Ono in the various groups of Polynesia Judge F enton has stated in his S uggesti ons for a H i story of the M a ori P eop l e that Rono was a B abylonian name for the moon ; this has not been encountered el sewh ere b y the present writer We do know that in that far region the moon was the measurer of time and its personified form t h e god of agriculture This position of the moon was a far spread usage a n d it reappears in N ew Zealand The superior importance of the m oon is a belief of which we see survivals in Maori l ore wherein Rongo appears as the e l d er brother of Tane Again in the peculiar d ouble title of Rongo ma Tane employed both here and in Poly mesia we note that the name of the personified form of the m oon precedes that of the sun A very brief study of Maori .

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institutions and myths shows us that Rongo was here both the time measurer and the patron deity oi agriculture Rongo nui is one of the lengthened forms of the name of the important being under discussion and the name has been applied to a certain night of the moon as noted above This name should stand as O Rongo nui the 0 car ying a possessive sense It is worthy of not e that the Maori husbandman plant ed his sweet otato es during the Otan e and ron gon u i phases o f the moon O p thus showing that h e recognized the powers of sun and moon in connection with th e growth of crops Ritual formul ae pertaining to cr 0ps were addressed principally t o Rongo and o fferings of th e Thi s id en ti fi firs t i ru it s of such food supplies were made to him cation oi Rongo with the moon cost th e writer man y years study and when concluded I found that F enton had a rrived at th e sam e conclusion long before This is shown in a sent ence in th e above mentioned work : S everal of the days are named after the old gods of the people and the 2 7th day is called Oron gon u i after a n ancient name of the moon god H ence F enton has th e credit of solving that puzzle It will be not ed that the lists of names of phases of the moon as g i ven by di fferent p ersons or di fferent tribes do not agree In some cases the nam es di ffer in others the order in which the y app ear In F orn a n d er s work T he P oly n es i a n R a ce we find that miles from N ew Zealand th e Hawaiians c all the 2 7th and 2 8t h nights of th e moon s age K ane and L ono ( Maori Tane and Rongo ) and that th ey are both l a lzap a ( m ta pn) or sacred days These two names of nights as the Maori t erms th em are also found in conj unction with each other in the lists of the Chatham Isles Tahiti and Mangaia Of th e latt er the Rev W Gill wrot e The 2 6th and 2 7th were f et e da y s Rongo and Tane being patron s of their dances in tim e of p eace In the well known name of Rongo marae roa or Rongo of t h e Marae roa V ast E xpanse we have another form of the name Tahua roa Marae nui at ea Mahora nui at ea and Tahora nui at ea are a ll names denoting th e vast expanse of the o cean With that ocean Rongo is ever connect ed and t h i s app ears clearl y in Hawaiian myth wherein h e is alluded to a s Great Rongo dwel l ing on th e Wa t ers In Old World mythologies we again meet with this close connection between the moon and wat er Note the Maori myth o f Hina uri passing over the ocean du ring the dark stages of the moon aft er which Tan e t e wa iora restores her and return s h er to this world as Hine keha once more young and beautiful Y et another nam e that of Rongo mai is connected with t h e moon for the being of that name ascended to the moon In an int eresting communication from Huru moana of Pipiriki occurs a remark concerning the twelve lunar months t erm ed therein te ta ta n 0 R ongo n a i nga k u ra m a m a the tally of twelve of great Rongo We have seen that in Maori myth there are two p ersonified forms of the moon Rongo and Hina or S ina the one male a n d t he other femal e At S amoa Rongo is said to have been th e son of S ina In the N ew H ebrides we meet with the word s i n a as “ meaning to shine In th e jou rn al of the P oly n es i a n S oci ety v ol 2 0 page 1 72 we are t old that S ina is a Hindu name for t h e -

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moon At the Hawaiian Isles we find an old myth that shows Rongo and Hina to be but two names for the one being When Hina became crippled and ascended to the moon to abide therein crippled Rongo ) s h e took the name of L ono moku ( Rongo motu In Asiatic beliefs of old the moon is closely connected with reproduction as in Polynesia and N ew Zealand A lunar crescent s u rmounting a linga was the symbol of Ira the eel god of India where the phallic eel was also nearly concern ed with reproduction Now the old symbol of the moon god a s it is in Maori myth the lunar crescent reapp ears here at the end of the earth in th e wha k a ni a ra in a or wk a k a a a rei ( both moon names ) which is the crescent carved on the upper end of the old Maori 120 or digging implement E arly man ever turned to th e moon for help in the matter of the division of time inasmuch as its phases are more apparent than those of the sun Th e fixing of the solar year with precision w a s too di fficult a task for him h ence h e employed various devices in order to bring th e lunar year into agreement with the solar year that is to say with recurring seasons Th e lunar month would b e one of the first mediums for division of time to b e recog n ized by uncultured man so apparent are it s limits Many p eoples have advanced so far as to recognize a year of twelve months each of thirty days Then came the di fficulty of the odd days which oft en proved to b e a serious stumbling block and amongst other races we find that Polynesians made various a ttempts to surmount it S ome divisions app ear t o have kept to be sl ipp ed in when a n extra month up th e divisional sleeve matters becam e serious Oth ers added five loose days to th e year It is because we encounter so many institutions arts b eliefs & c in process of development in the Polynesian area that the ethnography of that region is so int eresting a study Our week of seven days is a heritage from p eople whose system o f time measurement resembled that of the Maori The first attempt made by man to employ the sun as a time m easure b eyond the very evident alt ernation of night and day was apparently in the recognition of s easons to which he assigned n ames Thus season names are older than words employed to d enot e the solar y ear and in some cases we find that th e word season Th e Maori d efining the solar year originally meant word ta n formerly employed as denoting a season has now come t o be used as meaning a year owing to E urop ean influence In the realm of myth we see that the Maori t ells of the death and resurrection of the moon in the mythopo etic conception o f th e Wa iora a Tane but we do not encounter such fancies in c onnection with the sun or its personified form Tane This fact tends to show that the i mportance of th e sun as a time m easurer wa s not fully recognized by Polynesian folk ; they clung to th e lunar year of early man Both th e lunar and solar years have b een the progenitors as it were of a great many int eresting myths Th e Maori not only lacked a precisely m easured year but a lso any dep endable syst em of chronology whereby t o regist er th e fleeting years No man knew how old h e was The only s erviceable unit for the defining of 10n g pe ri ods of time was the .

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D O MI NI O N M USE U M M O N O G R APH

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human generation and that is assuredly not a precise one T h e unit was not an arbitrary one of a certain t ale of years b u t actual genealogies were employed a fact that rendered precision impossible A generation may be short ened or lengthened two persons descended from a common ancestor of 2 5 0 years ago may count th e On e t en generations from that ancestor to himself th e other possibly but eight This imp erfect syst em of chronology cannot be t erm ed a satisfacto ry one but it is th e only on e that can be utilized in dealing wi th th e t raditional histo ry of the Maori In order t o introduce uniformity th e Polynesian S ociety has fixed upon twenty fiv e years as representing the Maori a n d Polynesian gen eration The Maori had s ome p ecu l iar ways of defining lapses of tim e some of which app ear vagu e t o us A few quotations from traditionary stories will illustrat e this Wh a t on ga remained on e autumn with his sons Inasmuch as he arrived in D ecember t h is would m ean that he remained about five months with them Names of th e lunar months were commonly employed in fixing tim e a s Th e old man was lying in the porch of th e house basking in the sun of Tatau u ru ora ( Novemb er) th e division of th e year that impinges upon Akaaka nui (D ecember ) And again : It was decided that the canoe race should b e held in Tatau u ru ora of the Oron gon u i season of th e year This season of Oron gon u i seems to have included summer and autumn but we know not why it was called Rongo nui ; possibly it was becaus e the fruits of the earth are plentiful during that period A more precise way of fixing a dat e was by mea n s of mentioning not only the name of the lunar month but also that of the night or day of the moon as in the following : Th e vessel came t o land at R a n git ot o Having remained at that place for som e tim e until the Akaaka nui month O f th e season on the Om u t u night of the moon the vessel of K ahu sailed from R a n git ot o A ver y fre q u ent u sa ge was the use of ordinal numbers to designat e the months as In the fou rth th e head of the C ortly l i n e wa s cut off Th e word month was omitted but always understood In certain notes on Maori matters collect ed by Govern or Kin g of New S outh Wales and published in 1 79 6 occurs the following The N ew Zealanders reckon time by th e revolutions of th e moon and employ one hundred moons as a unit in measuring time Th e latt er statem ent is assuredly an error ; no such unit was used by th e Maori Of th e word ta n now employed by natives t o denot e th e solar year Williams says in his M a ori Tau season year ; the recurring c ycle being the Di cti on a ry : p redominating idea rath er than th e definit e time measurement An old native of mu ch knowledge on being asked in what year a certain event in Mao ri history t ook place replied : The Maori had no tale of years as E uropeans have their reckoning of tim e was by months and days by summer and winter Th e Rev W Gill t ells u s that at Mangaia the year was divided into two seasons or ta n The sam e syst em Obtained at Tahiti and othe r parts of Polynesia F orna n d er states that the primary meaning ih some cases a sea son of six O f ta n in Polyn esia is season months Occasionally it denot ed derivatively a y ear The Mao ri ,

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probably used the t erm in a similar manner If engaged in plan ting crops he wou l d refer to th e planting of the previous year as that of last ta n which would be equivalent to last year .

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M A O R I Y E AR On the east coast the old Maori year began with the appearance the O f th e first new moon afte r the heliacal rising of Matariki ( Pleiades ) Th e first appearance of this group before sunrise was the signal for a sentimental greeting on th e part of the Maori for the ancient Pleiades year of south east Asia was about to commence The new year festival was a very impo rtant one in Maori eyes It wi ll be s een that th e native New Y ear s D a y was no fixed quantity It might chance to b e in June or i n May A native paper of the Napier district states that this year ( 1 9 2 2 ) the Ol d Maori year commences with the new moon on the 2 7th May so that dat e will be the Wh iro of the lunar month Pipiri The next new moon will be on the 2 5 t h June This year marked by the rising of the Pleiades was an institution of the east coast of the North Island In the far North however also in the S outh Island and the Chatham Isles the new y ear was marked by the cosmic rising of R igel in Orion This would not make much di fference as to the dat e of th e commencement of the year Th e Pleiades year was also an institution of Polynesia with this di fference v iz that it commenced with the reapp earance o f that group above the ho ri zon at sunset This would place the N ew Y ear s D a y of the Polynesian in D ecember The qu estion here arises as to why the ancestors of the Maori changed the commencement of the Pleiades year after they settled in New Zealand We have seen that in some districts the cosmic rising of Rigel in Orion marked the beginning of the Maori year D r Thomson who soj ourned in the northern part of the North Island for some years wrot e as follows in his S tory of N ew Z ea l a nd The N ew Zealand year was an imperfect mode of reckoning time as there could never have been a l ways thirt een moons b etween the appearance of the Puanga star [ Rigel] of one year and that of another It is therefore obvious that the stars and the flowering of plants were the true records otherwise wint er would have soon been summer All n a tions who adopt the lunar year put in an additional month every three yea rs but th e N ew Zealanders were ign orant of this arrangement It would appear that the above writ er missed the point in his conclusions He evidently had collected the names O f thirt een lunar months or had been informed that such existed and yet states that the insertion of an ext ra month was not a Maori usage A few natives have given a list of thirt een month names and this fact should be fairly good proof that the thirteenth month was occasionally util ized otherwise why retain it in the list Many native authorities however gave names of twelve months only ; thus it is possible that more than one syst em of regulating the year was practised as in differen t di stricts Names o f thi rteen months were also collect ed at Tahiti Nor do all peoples who T

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th e lunar year appear to employ an extra month T h e Hawaiians for example had their syst em of twelve lunar months of thirty days each to which were added five extra days a s already explained This would leave very little leeway t o make up and that could be managed by manipulation of the nights of the moon a pract ic e that was certainly followed by our Maori folk The Weak po int of the thirty day month appears to li e in the fact that it exceeds the pe riod of lunar revo l ution and this would soon make itself apparent and call for remedy The Maori gives the names O f thirty nights of th e moon in the great maj ority of cases as also do natives of th e various isles of Polynesia It i s quit e possible that two systems were practised on e marked by a thir teen month year and the other by one of twelve months accompanied by some m etho d of regulating that has not been explained It has been stated that the Maori y ear was one of t en months This was apparently an error Our best authorities including give sp ecific t h e high class t eachings of the Takitumu tribes names for twelve months and frequently allude to the divisions O f the year as being nga k u ra rn a ra a ( ten and two ) in number In some districts however loosely applied t erms seem to have been used to denot e th e eleventh and twelfth months these two being deemed of little importance ; the important tasks of th e year concluded with the gathering of th e harvest in the t enth month In his A ccou n t of N ew Z ea l a n d publish ed in 1 835 the Rev Mr Y at e who resided in the far North wrot e : They comput e time by moons of which they count t en in th e course of the year reckoning three moons for one at th e latter end of the season T he reason th ey give for this is that during two months between autumn and wint er they have nothing t o do in the way of cultivation thei r time consequently is then occupi ed in comparative idleness Th ey are generally very correct in their time and take t h eir season for planting by th e blossoms which appear upon som e of th e early shrubs This writ er adds con cerning the two unnamed months : These two months are not in their calendar ; they do not reckon them nor are they in any way account ed for Now the above remarks do not describe a genuine t en months ye a r ; they imply that twelve months were recognized but that the last two had no specific or generall y used t erms applied to them At the sam e time the present writer maintains that those natives had some form of name by which the two months were designated E ven in districts whe re each of the twelve months had a distinctive and well known name certain expressions such as nga li a ra ta k oeli oe were som etimes employed to denot e the last two months of th e year We know that in far lands the t en months year has been known in the p ast but in such cases the year was divided into t en equal or n ea rl y equal parts It was not a case of including a period of three months in th e name of the tenth month as explained by Mr Y ate In the very early times of the City of Rome the community had a t en months year covering 304 days and so h ad much leewa y to make up In late r times two more months were added .

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T H E M A O R I D I V I S I ON

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When an unculture d fo l k adopted agriculture it would be found t hat a more careful division of ti me than that pertaining to savagery was necessary that the recurring seasons must be noted more closely I n order t o e ffect this barbaric man has ever turned to the heavenly bodies for assistance hence their connection with the art of agriculture S Baring Gould has written as follows : The march of the sun in its annual revolution and the phases o f the moon formed the rough distribution of time to a rude people But those observations were incomplete and truncated of a n d re s u l t e d in the creation of a year of ten lunar months which five were summer and five were winter months The numbe r was increased to twelve when it was seen that certain groups O f stars appeared and disappeared in fixed succession and returned t o the same situation above the horizon at the same periods It may be added that the moon always seems to have been the first time measurer with regard to the periods of the year and month hence its great importance in the eyes of barbaric folk The tenth month of the Maori year would be represented by March or March April It was o f ten alluded to as the nga hn ra the tenth and this term has come to be employed in a wider sense as denoting the autumn season It is quit e possible that in remot e times the Polynesian folk had the i n st i tution of the ten months year In Whit e s A n ci en t H i s tory of the M a ori vol 3 occurs mention of a singular trad i tion concerning one Whare patari who seems to have made known the twelve months year He produced a staff or stave on which were twelve marks to denote the twelve months Clearly the tradition as preserved by Mr Whit e is but a fragment ; equally as clear is the fact that it is an old astronomical myth This Whare patari went to visit a people named R u a roa who were famous for their knowledge They asked him How many months are there in the year accord i ng to your knowledge ? He then showed them the rod having the twelve marks on it a folk R u a r o uoth the We are in error We have but ten Q months Are we wrong in lifting our crops of ha rn a ra ( sweet potato ) in the eighth m o n t h ? Y ou are S aid Whare patari wrong L ea v e the m until the t enth month K now you not that there are two Od d f eat h ers in a bird s tail ; likew i se are there two odd months of t he year over and above ten ) After that the crops of the R u a roa folk were not lifted until the tenth month when they found that the product was much superior in quality The above tradition evidently much older than the Maori occupation of New Zealand looks very much like a dim re mem brance of a former ten months year As to the remark concerning twelve feathers in a bird s tail the Maori maintains that there are twelve feathers in the tail of the hn i a and twelve in the bunch of whit e feathers of a parson bird his choker As to the R u a roa or o ffspring of R u aroa can this name be connected with the name of the D ecember solstice ra a roa as given by F orn an d er ? This latter writer in T he P oly n es i a n R a ce states that There is e vi dence that the Marquesans at one time counted the year by ten l u nar months a n d called it Puni a circle a round a revolution —

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but how they managed either this or the y ear of thirt een month s to correspond with the division by seasons or with the sidereal F orn a n d er traces the Polynesian year year I am not informed back to Asia He also tells us that the Hawaiian year was one o f twelve months of thirty days each and that five extra days were intercalated at the end of the month called Wel eh u which days were dedicated to the festival of the god L ono the Rongo of Maori m y th Hewitt in his P ri miti ve T ra diti on a l H i s tory mentions a three year cycle system that obtained in India in past times among the A n n and other folk This cycle had four divisions of ten months each He claims that this institution was carried int o E urop e and that a survival of it exists at Carnac in Brittany in the well known t en rows of stones at that place In the far north of our North I sland the commencement of the Rigel year was marked by a three da y s festival In the district s where the Pleiades y ear was followed a simi lar festiv a l was held when that group app eared on the eastern horizon in the early morn and such app earance was greeted by women with song and tears The Rev R Taylor whose book T e I ha a M a u i contains much matter collect ed in the far North wrote The year com m en c es with the first new moon after the star Puanga is seen in the morning which is in June or May as he states i n his little Maori E nglish dictionary T u t a k an ga h a u of T u h oe clearly explained the fact that in the Matatua district th e appearance O f the Pleiades on the eastern horizon before sunrise was the sign await ed as a token of the new year He made a peculiar st atement that looks as though the year in that district commenced or sometimes commenced in the middle of a lunar month I f this was so it was a very singular procedure He remarked that each month had thirty nights but that the first month Pipiri had fifteen nights only O f it s own its other fifteen nights formed ha l f of the second month H on gon oi H on gon oi was composed of these fifteen n igh t s a n d fifteen others of its own The third and following months were made up in a similar manner Unfortunately I l ost the opportunity of obtaining further light on the subj ect and so am still in the dark as to what the old man meant He was a man of much knowledge and the most trustworthy of authorities on old time lore The dull northern mi nd is to blame for my inability to explain these exasperating and elusive months In his E ssay on the N a ti ve R a ce Colenso says : Their y ear commenced with spring [ P] to which and to the proper planting season they were guided by the rising of certain constellations p articularly of the Pleiades and of Orion ; by the flowering of cert ain trees esp ecially a red flowered creeper ( M etros ideros 3p ) by the sprouting of ferns principally of the ra u a ru he ( P teri s by the mating moulting and change of note of birds es cu l en ta ) by the singing of insects : and by the arrival of two migratory cuckoos The word spring in the above looks like a slip of the pen on e would scarcely describe June in New Zealand as a spring month The Rev W Gill in his M y ths a n d S ongs from the S ou th P a cific tells us that The reappearance of the Pleiades above the hori zon at sunse t the beginning of a new y ear was in man y islan d s ,

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time of extra v agant rejoicing Again he says : The arrival of the new year was indicated by the appearance of Matariki or the Pleiades on the eastern horizon j ust after sunset about the middle of D ecember Hence the idolatrous worship paid to this beautiful cluster of stars in many of the S outh S ea I slands The Pleiades were worshipped at D anger Island and at the Pen rh yn s down to the introduction of Christianity in 1 85 7 In many islands extravagant j oy is still manifested at the rising of this constellation out of the ocean The expression idolatrous worship used above is not a happy one though it would probably naturally occur t o a missionary The feeling of natives towards the Pleiades and some other stars was a sentimental one connected with their ancestors ; idolatrous worship does not meet the case The change from the evening to the morning rising of the Pleiades as a token of the new year is interesting Was that change caused by the di fferent c l imatic conditions met with in New Zealan d P Assuredly the Polynesian ancestors of t he Maori came h it h er from the S ociety and Co ok G roups In the third edition of H a wa ihi the late Mr S Perc y S mi th wrot e as follows : The Polynesians date their new year from the rising of the Pleiades when it is seen as a morning star j ust before sunrise Apparently this statement represents a l ap s u s for both F orn an d er and Gill st a te plainly t h at the Pol y ca l a nt i n es i a n year commenced with the rising of that group at sunset in D ecember It wa s in New Zealand that the year began with the cosmic rising of the Pleiade F or some unexplained reasons the natives of Mangaia I sle identifie d one form of their flyin g kites with the Pleiades At page 86 vol i of the second edition of E llis s P oly n es i a n R es earches O ccurs a table of Tahitian month names that about cor responds with our o n arrangement the year beginning in D ecember w “ The author says : I t i s the metho d of computation adopted b y the late Pomare and the royal family He then goes on to say : ‘ Another computation commenced the year at the month A p a ap a about the middle of May In t h e list o f month names that he gives D ecember is styled Te Tai presumably for Te Tahi The F irst E llis also tells us that the Tahitians divided the y ear into two seasons called Pleiades above and Pleiades below The first of these commenced when in the evening these stars appeared on or near th e horizon The latter commenced when at sunset the constell ation was invisible and continued until at that hour it appeared again above the horizon If as sug gested above there were two distinct methods of year measuremen t in the eastern Pacific then our Ma ori folk may have brought their system with them from those parts Possibly the recogn ition O I two season s both marked by the Pleiades led to the two modes of commencing the year F orn a n d er states that the Pol y nesians divided the year into seasons months and days He continues The commencement of the seasons was regulated by the rising of Ma k ari i [ Ma k al i i Matariki ] the Pleiades at the time of the setting of the sun The list of months given commences with that called Matariki which is said to have commenced abo ut t he 2 0th D ecember 11

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There were however some di fferences of comput ation in the various isles of the Hawaiian Group Hewitt author of P ri mi ti ve T ra di ti on a l H i story believes that the Pleiades year originated in southern India and states that it is still retained by certain peoples on the north west coast of India He regards it as having been one of the earliest systems of computing the dawn of the new year In India the commence ment of the Pleiades year was marked by a fi rst fru it s festival as it was in Polynesia and N ew Zealand where it was looked upon as an i mportant function S ome tribes of Borneo take the heliacal rising of the Pleiades as the commencement of the planting season and in olden times the group was closely con nected with agri culture in many lands In his work E thn ol ogy A H K eane states that the primitive Aryans reckoned the years as winters divided into moo ns and nights not months and days and that they made no attempt to harmonize solar and lunar t ime S urely they must have regulated the year of twelve lunar month s in some manner or they would soon have found themselves in parlous plight The Polynesians and Maori folk certainly had some system of regulation and the rising O f the Pleiades was one of its most impo rtant points J G F raser gives a chapter on The Pleiades in Primitive Calendars in his S p i ri ts of the C orn a n d of the Wild Therein he remarks that savages appear to have paid more attention to this constel l ation than to an y other group of stars in the sky In particular have they commonly timed the various operations of the agricultural year b y observation of its heliacal rising or setting Moreover cert ain savages who do not till the earth have a strong feeling O f veneration for this constellation : this has been noted in Australia and America S ome tribes of Mexico dated the commencement of their year from t he heliacal setting of the Pleiades At B ali Island in Indonesia the appearance of th e Pleiades at sunset marks the end of the year Throughout Indonesia and Melanesia this constellation is connected with agriculture as it is or was in the Americas in Africa and in ancient Greece And here in our isles of the far south the Maori looked upon the Pleiades as the providers of food for mankind ; hence the secondary name of A ok ai applied to the group As the Maori made his o fferings of first fru it s to these stars how significant was his chanted appeal : Wha n ga i a iho k i te rna ta ,

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D r S hortland remarks in his T ra di ti on s the N ew- Z ea l a n ders that the Maori people

S up ers ti ti on s

f div ide t he year into moons the first being determined by the rising of the Pleiades F ar and wide throughout Polynesia this group is known by variant forms of the Maori name as Matarl i at Tahiti ; Mak al i i at the Hawaiian Isles ; Ma t al ik i at Tonga ; Ma t a ik i at the Marquesas In the Cook Group and at Mangareva we find the Maori form in use ith the Moriori folk of the Chatham Islands the year began with the rea ppearance of Puanga ( Rigel in Orion ) in the morning in June Mr S hand hints at some faint knowledge of a twelve years cycle that those natives seem to have retained but it was l ittle more than a dim memory .

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T H E MAO R I D I V I S I O N

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Of the Tongan system of ti me division the Rev T West wrote in T en Yea rs i n S ou th C en tra l P oly n es ia There obtained among the T on gu ese [l ] a regular division of time into months and years these divisions being marked b y the recurrence of sacred seasons and public feasts which were Observed with religious ceremony and were under the sanction of the most rigorous laws It is also remarkable that the T on gu ese have some knowledge of an intercalary mo n th the use or disuse of which has led to many discussions among themselves In Turner s S a moa On e H u n dred Yea rs A go we read : The moon was the timekeeper of the year The year was divided into twelve l u n a r m on t h s and each month was known by a n ame in common use all over the Group Among a people who had no fixed astronomical dates in t er cal ation was easy and the names of the twelve moons kept uniform The sun was the usual timekeeper of the day The night was divided into three parts midnight and the first and second cock crowing The S amoan month names are connected with food Supplies & c March is called F ak a a fu the Wh a k a a h u o f the Maori -

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M O N T H S O F T H E M A O R I Y E AR An inquiry into the question of the months of the Maor i year and their names soon reveals a somewhat puzzling fact v iz that no common system of naming months existed S everal series of names were in use even in the North Island E ach tribe recognized p 1 oper names for the months but also and apparent l y more commonly employed a series of names consisting partially or entirely of ordin a l numbers as Te Tahi ( The F irst ) Te Rua ( The The remarkable point is that the proper S econd ) and so on names of the months did not agree Two distinct series of such names were in use on the east coast of the North Island Of the institutions of tribes of the western coast we know little few cared to collect any data save that pertaining t o the wretched intertribal wars The word ma ra ma deno tes both the moon and the lunar month this is the term in common use but an old term for month was “ ha upeha a word m eaning branch The twelve months were the twelve ha upek a or branches of the year In common with other tribes the T u h oe folk commonly used the terms The F irst The S econd &c in order to designate the months but the proper names of them are as follows I P I IRI K pi i ng m k to i t wh i t m t o m t t g t o wi n g t o t h All t hi n g on lik wi m n t h oh o ld .

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D O MI NI O N M USE U M M O N O G R APH

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m a k u ru te h a i h a h a i te ta n ga ta i nga k a i h ou o a e n ow s e t a n d m a n e a t s of t h e n e w ro oo cts

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C p h v b d pi k fi ih d This list was given by old T u t a k a n ga h au of Mau nga p oh a tu The name of the first mo n th Pipiri is that O f a star or rather of two stars a pparently close together Pipiri is one of the tokens of the new year and of early winter Ruhi of the ninth month i s a summer star situated near R eh u a (Antares ) whose wife she is in popular myth The word ru hi in vernacular speech means “ enervat ed languid and she is said to cause man and v ege taf ion to become so she and R eh u a personify the he a t of summer H er full name of Ruhi te rangi is employed by some tribes as a name for the ninth month Poutu t e ran gi is the name of the star Altair S uch are the months of the Pleiades year as known to the T u h oe Tribe Adj acent to and seaward of the tribal lands of T u h oe lie those of the Ngati Awa Tribe of the B ay of Plenty The follow ing names are those of the twelve months as known to the latter tribe supplied by H imion a T 1k it u T hi o P ipi i T h F i t of P ipi i T k Th S T R o T on d o f T k i k ok T h Thi d of H T om H t i k ok t 3 T T h F ou t h of M h Wh M h 4 T T h F if t h of K opu Rim O K opu 5 T .

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-

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Herein we have a number of the T u h oe names wh ile some di ff er from the inland li s t The first is an elaboration of the Tubo c name The second di ffers ; T a k u ru a is the name of the star S irius al so the name for wint er N O 3 is but a lengthened form again as also is No 4 No 5 di ffers entirely K opu is the planet V enus No 6 also di ffers ; Whit ia n a u n a u is an u m identified island in the western Pacific N o 7 agrees with the former list ; No 8 differs somewhat ; No 9 d i ffers ; No 1 0 agrees ; No 1 1 agrees ; while No 1 2 is part i ally changed We now turn to the month names of the K a h u n gu n u Tribe which are apparently those of the Takitumu immigrants These are K 0 nga ha u pek a en ei o te ta u k i ta te M a ori m ohi o the months of t he year according to the knowledge of the Maori : I Ao i k n i 7 Ak 8 Ahu hu m t o T A ho t t ,

.

.

!

.

,

.

,

.

.

.

.

.

.

.

.

.

.

.

.

.

—

,

.

.

“

nu

.

2

3 4 5 6

.

.

-

e

.

.

.

u ru

u ru

I h om a t u a a er e w a i T a t a u u ru t a h i a t a -u r r i ora

T

e

9

.

T p

-

.

‘

T

u

.

.

.

.

.

10

.

11

.

12

aa

a—

a

—

u

.

a

a

ra

.

T e I h on u i n u i o ta u P to T i k a k a m u t u ra n gi .

u ki

-

-

—

.

—

.

Ur

uwh u en

a

.

.

THE

A

M OR

I D I VI S I ON

TI M E

OF

' .

I

7

The dictation of these names was followed by the remark : Without exception stars were the a ri k i ( controllers heads) of these months The year commenced with the ap p earance of Matariki ( Pleiades ) on the horizon at dawn In the above list not a single name agrees with an y of those in the T u hoe or Awa lists a remarkable fact I am not absolutely sure that A onu i was the first month ; one native gave Uruwhenua as the first In addition to these proper orthodox names for the months the popular names referred to above wo uld also be employed In native myth the divisions of the year are the care of some of the supernatural beings known as pou ti ri a o guardians of all things in all realms appointed t o those duties by the S upreme On e I o of the Hidden F ace The following is a list of popular names of the months for everyday use as emplo y ed in the Takitumu district I P ipi i ,

,

.

!

.

—

.

.

.

,

,

.

,

'

,

r

.

2

M a ru a roa

.

T p- T T e o T T T 0 T o

o

n

x

12 T

.

.

To u r

e

Wh a

e

Rim a

e

O no Wh it u

e

e

W a ru

e

I wa

e

T

°

12

.

e

e

N ga h u r u t u h oeh oe

M a t a hi

,

or

u u

Po t

t e-ra n

-

gi

.

.

In many cases Te Matahi is given as the name of the ele v enth m onth which is more appropriat e ; it also appears in full as Matahi kari p iwa i is a name Ngah u ru ma tahi ( ten and one ) for the twe l fth month the gl eamin g month ; and Matahi o te tau is a name for the first month There is some doubt as to the correctness Of the list gi v en at page 62 of T e K a u wa e ru n ga One such list gives the name of the twelfth month as Ngah u ru ,

.

,

.

-

.

wh a k aa wh i

.

D ie ffenbach

who collected his data in the forties of las t century writes A year is called ta u and has thirteen months He gives the list as T T hi T h Fi t ( A d o on mpl oy i g t h o di l ) I O T Ng h T h T nth Th T N g hu u h uh k kum op li ft i g T n t h ,

!

1

.

,

,

e

.

rs

e

a

n

.

e

a

u ru

11

.

e

a

r

12

.

s

,

e

n

e

na s

r

a

e

.

-

e cr

a ra

.

e

e

a

.

P a e n ga wh a w h a Te a 0 P ir

n

e

.

.

T hi ip i T h e F i s t o f P ipi i This last name is one often applied to the first month The collector may have here been in error ; he cou l d not have be en a very accomplished Maori ling u ist The Awa folk of the B ay of Plenty employ the term T oru h eri ( or here ) 0 Pipiri as a month name but some confusion exists as to which month it applied to In a list of month names collected by the late Mr S L ocke the following appear : M h N g h u p p en g n i Ap il M t hi k i p i w a i M t hi o t May M a o J un e J ul y T o u p o k op p a Au gu t T o u wh iti I t D i f Ti m 13

.

r

r

.

.

.

,

.

—

.

a rc

a

r

a

a

a

a

a ru r

r

s

n se —

~

v

.

o

e

.

ru

ae

a

a

ar

au

r

a

.

.

.

u

a

.

.

.

u

.

18

DO

MI NI O N M U SE U M M O N O G R A PH

NO

4

.

.

The balance of the months are represented by the ordinals in this list March should probably be March April Up ok op ap a is a name applied to cold winter weather It is an error to make the months of the Maori year coincide with our own The names of i iri and i iriwh ea probab l y pertain to the “ stars called Pipiri a word that means close t ogether Th ese stars are said to appear about the same time as the Pleiades At the isle of Mangaia Op ip iri seems to be applied t o some form Of cloud In the following list of month names we note some that we are already acquainted with and two new ones P I I RI i i i t i i o m t o K k h k t ng t ng g pp ot ot Th ki n o f l l t hi n g n ow on t t of t p on i n t h b g —

.

.

.

.

.

,

.

.

-

,

1

P

.

2

ua

.

a

a

er

a

e s

.

e

a

3

KA

F

W E RA

ro s t

h as

b

MA

A

me I

eco

T W All t hi g f t h W U U —

hi n g

N ow 7

a

a a,

re es ,

s,

e rs

a r a ra ,

s,

s ec

s,

hi l db f

E H

.

a rt

h

.

p

gt h

of a l l

t

h in g w s

a n es

.

h

p u

fo th f r

res

.

h g ow t h

a

m i hi

.

r

All

.

n ga

.

,

E

.

.

.

.

e

a

re

.

r

g

d hild

h e r ra n c re n p a k a ri n ga h a i h a toa i

ra c e s

.

h on ei

A ll

.

foo d p o du c t s r

.

-

a.

mb

Ka

.

m tu P O UTU T E R A N G I C op a h to a

s t re n

.

m ea ha toa i hon ei hi a R a ng i hi a P apa r ee s t h e S k y F a t h er a n d a rt h M ot h e r K a wh a k a rei n ga h u a o n ga m ea h a toa i h on ei ohi a P a a K a ha u a z N ow t h e p i n ga m ok op u n a i h on ei

UE — T A N GUR U

-

th e

re

.

ut

M ot h er

n ow

.

e

ve

.

.

K a wha k a n i h o n ga m ea h a toa o te when u a t h on e i ea rt n ow s ro t K u a toro te a h a a h a o ng a m e a h a toa i h on ei

.

.

.

.

se

RA N G I K a l l t hi n g g t -

H A KIH EA K OH IT A T E

.

K

N

s n ow

W H I R I N GA

.

A

s o

-

H I R I NGA

.

t

IO

ra c

a u,

ra

.

n

9

c

hi g b

MA H UR U

.

8

s

a,

a

.

.

6

ea

.

l

5

a

K a ha ere m em en ge n ga m u 0 n ga mea h a toa i te hu ha T h e e a v e s o f a l l t n s e c om e S r v e l e y ros t K A UA W H I lea p a tu a te k a h a 0 n g a m ea k a toa i h on e i K a n u i te h u h a

PA

.

4

n

r

e

r

s

K a ha u ha k e re n ow te

te k a i

lif d

al l

i h on ei

g ro

‘ ,

wt h b

r u hi

ha

ec o

m

es

te tipu o n ga

fl a cc

id

mea

.

In this list we have but ten month names and a supplementary not e explains the omission by stating that the other two months are negligible At the same time the natives who emplo y ed the above list assuredly had terms to denote the other two months ; that much is certain This i s a very di fferent thing to a t en months year Of the period of July we are told that the year has now turned ; this is Wh a k a ah u Now this Wh ak aah u is a star name and is used in connection with summer ; some state The Rev R Taylor also gives the name in that it is Castor connection with June and July The list given b y this writer is not a clear one but very confusing He seems to apply the name of Te K ahui ru a m ah u to April that of T a k ap ou poto to August and T a k a p ou tawahi to S eptember The followi ng list of month names was collected by the late Mr John Whit e I M t hi P o k -

,

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'

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,

—

,

.

.

.

.

.

,

-

—

,

—

.

,

-

'

.

’

a

.

a

a

M a ru a ro a

N

ua

To u

T he

T

9

T e Iwa T e N ga h u ru N ga h u ru -n u i

.

10

.

11

.

e

r

M a t a hi I 3 M a t a hi

I 2

.

.

3

.

a

Thi d r

.

.

.

o

t e tau

.

o

M a h u ri h u ri

.

.

Here we have thirteen month names obtained probably from S outh Island sources for Pou a k a Poaka and Puaka appear to be S outh Island variants of Puanga ( Rigel in Orion ) —

,

,

,

,

.

T H E MAO R I D I V I S I O N

T I ME

OF

19

.

In another list collected by Mr White the name of Te Rua o H on gon goi is applie d to the second month while Wh a k a k u m u is given as a name for the seventh month reminding us of Taylor s Te Wa k u m u applied to the sixth month In this list Whit e gives Nga h u ru tuma for the tenth month a name that one would naturally expect to apply to the ele v enth The eleventh month appears as H a rat u a or K ahui ru a m ah u and the twelfth as Tapatapa rere or T a k u ru a hupe nui This l atter is an expression used to denote winter In yet another list of Mr White s collection the thirt een months appear ; the four last names are .

,

’

,

.

-

,

.

-

,

-

.

.

’

.

,

10

II

.

.

12

.

13

.

T e N ga h u r u T e N ga h u ru h a u h a k e k a i P a en ga w a w a r Te a o P .

T he

c ro

p lif t i n g T en t h -

.

.

T hi

ipi i

.

The F irst of Pipiri is a peculiar name for a thirteenth month ; it is usually given as a name for the first month It is quite possible that the Maori occasionally emplo y ed a thirteenth month in order to regulat e the year and so recover lost time An inter K a ta hi a te ma ra e i esting note given by White is as follows : a P u a nga ha p u ta i te a ta a ta e n oa k i te mara ma teha u ma ru a “ a ma ru a tu ma The laza was swept when Rigel appeared in ( p the morning also in the twelfth month and the odd This certainly looks like a thirteenth month Williams gives Tuma as a name of the twelfth month but this does not seem appro ria t e as the word means odd in excess ; p The name of Pu wa i a wat ahi was applied to June by an old man of the Ngati K uia Tribe (jou rn a l of the P oly n es ia n S oci ety v ol 2 6 page The following appear in the Maori dictionaries of Messrs Colenso and Williams F i t m o n t h of p i n g S c o d m on t h o f p i g Thi d m on t h of p i n g This identifying of the months of the Maori year with ours is somewhat misleading Williams also gives K aiwaka as a name for the third month K ahui ru a m ah u for the twelfth and Tahi weh eweh e as the last month of the year presumably the twelfth Wh ak a ah u ] Mr White in his budget of notes gives V h a k a au as Jul y Mangere as August Rehna as the eighth month and Matiti as March ; also Iwa iti and Iwa nui ( Little Ninth and R eh u a is scarcel y emplo y ed Big Ninth ) as names for F ebruary as a month name but as denoting summer and its heat Taylor gives Mangere opposite August Mr White used some of Taylor s matter In a letter written by T it ok o Waru to Wah an u i he gave the following names to the first six months m nu P ipi i 4 A o o n gi Wh k h 5 H i i n g n uku ng i i ng 6 H w n n h U 3 Herein we see that 1 5 and 6 agree with T u h oe names while is a name emplo y ed in the Bay of Plent y more as a season 4 .

.

,

,

,

,

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,

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,

-

-

,

.

,

.

r

s

rs

r n

s

n

e

s

r

.

r

.

.

.

-

,

,

.

,

V

.

,

,

,

-

-

.

-

.

,

’

.

.

.

0

1

2

.

.

.

r

a

uu

.

.

aa

u-

u -ra

e

a

.

.

,

r

ar

-a -

.

r

a-

.

r

a -ra

a

.

.

r.

,

,

,

D O MI NI O N M U SE U M M O N O G R APH

20

No

4

.

.

name apparentl y than as a month name It is quite probable that H irin ga i s a more correct form than Wh irin ga The Maori y ear may b e compared to that of the S anscrit sp eaking sun worshippers of India a year that was di vided into twelve thirt y day months ; it began in April May or May June this system is traced t o Chaldea To reconcile the year of twelve lunar months with the solar or sidereal year has ever been a puzzling t ask to barbaric man and many schemes have b een emplo y ed whereb y to e ffect it The year of twelve synodical months of 2 9 5 da y s each would gi ve 35 4 days thus leaving eleven days to b e made Up a seriou s deficiency Y et if the Maori clung t o his thirty day month he would find that the commencement of his tale of thirty nights did not coincide with the new moon hence some regulation would be necessary We hav e several remarks on record that point to some such syst em of regulation According to the list given by the Rev W Gill the natives O f Mangaia employed thirt een month names though no explanation is given as to how the thirteenth month was fitted into the scheme A few of the month names of this list are recognizable from the Maori p oint of V iew as Akau or A k a a u ( Maori Wh a k aa h u ) and Pipiri for April May while Ma u ( Mahu ) is probably a st ar na m e Of the thirteen month names e mplo y ed b y Tahiti an we recog nize two as Maori F a a ah u (Wh ak a ahu ) and Pipiri E llis explains tha t the thirteenth m onth was not alwa y s emp loyed At F utuna or Ho m e I sland some of the months bear star names and here again we recognize F a k a a fu ( Wh a k a a h u ) and Ma t a l ik i ( The Pleiades ) The following list of S amoan mont h names is given b y Forn an d er P nu ol o m mb J y l D Ut v m ) ( P l ol o muli U t v muli M k h t M i h uli W F i o ) ( -

.

.

—

,

—

—

.

,

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—

,

-

.

,

.

.

.

.

,

-

,

.

-

’

,

,

’

—

-

.

,

-

’

.

,

.

,

.

-

-

u

a

u

a-

ua

er—

ec e

ar

a

.

a

a aa u

Lo A ununu O l oa m a n u

r

a

aa

.

.

a

u :

ua

-

a

.

’

—

a

.

L ot u a n ga T a u m a fa —m u a T oe—t a u m a fa .

.

.

.

.

.

At the far Hawaiian Isles we encounter familiar star names in the list of months These are Ma k a l i i ( Matariki ) K a el o l k u K u lu a T a u r a and We o Wero The Hawaiian k a T a r o e ) ) ( ) ( ( mo nth names are as follows i l l ( T h H i n of M o i H i mb J n u y ) M k li i (D myth) K lo —

’

’

“

,

.

’

.

,

,

—

a

’

a

ece

er—

ar

a

n a a e ee e

.

e

a

a

r

’

a e

Ka

N

’

nl u a

an a

W e lo

.

.

H il i n eh u H il i n a m a

.

.

I kuw

.

.

l k iik i

.

W el eh u

.

K a a on a

a

.

.

.

stat es th at the thirteenth month of the Tahitian y ear was generall y omitt ed With a syst em o f twelve thirty day months t h at e xtra month would be needed about once in S i x years In his account of the Moriori folk of the Chatham Isles Mr S hand gives the names of thirt een months not one of which names appears in any Maori list known to me The fact that one F orn a n d er

-

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.

'

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,

.

T H E MAO R I D I V I S I O N

T I ME

OF

QT

.

bears the name of Rongo is interesting Mr S hand tells us that the Morio ri year began with the reappearance of Puanga ( Rigel ) in the east early i n June their a morn i ng star The months are as follows K hu R on g o .

.

,

.

.

a

T

a h ei

K e it a n ga T a u a rop ot i

W area h e T

ch u h e

W a i reh u

T

a

a k a ror e

H a w a ii a n W

M oro M ihi -t ore k a o T T

eic

hu

.

U p ok o o T E t c h i a o u m a t eh a e a ’

a

Presumably the Orion y ear was t aken to the Chathams by emigrants from New Zealand and this makes it probable that this s y stem was that of the original inhabitants of these isles The reappearance of the Pleiades or of Rigel as a morning star can scarcel y be said to b e the commencement of the Maori y ear ; it was the tohu or Sign of it The year rea l l y began with the first new moon after such reappearance hence the be ginning of the y ear was not a fixed time but varied considerably Not withstanding his inferior system of measuring time the Maori had many checks available in the reappearance of the heavenly bodies the blossoming of trees & c Mr White st ates that the third month was marked b y the star K erekere (not identified ) the fourth by the stars Wero i te n in ih i and Wero i te kokota and the fifth b y the star Wero i te ao marino [ P m arie] The most important task of the Maori was the cul ti v ation o f food products and the two periods during which he had t o devot e the most attention t o that task were those of planting and crop lifting These were both said to be marked by st ars ; b u t unquestionably other factors would enter into the deliber a tions of the crop grower such as the aspect of t h e season the flowering of trees & c The s tatements made by natives anent the di fferent months being marked by certain stars Simply mean that during those months such stars are visible in the heavens not that their reappearance coincides with the commencement In some cases it appears that the morning and O f the month evening risings of stars were both considered and hence we ha v e stars mentioned as marking both winter and summer months Th e star Ruhi already mentioned as marking the ninth month is also known as Peke b awani This st ar and another called Wh ak a on ge kai are seen one on either side of R eh u a (Antares ) and are said to be his wives These are prominent summer stars in Maori story The task of Wh ak a on ge kai is to make food scarce as her name signifies The flowering and fruiting of trees the dying awa y of ann u a l plants the fall O f leaves of deciduous trees & c are utilized by the Maori in denoting time A native who had given me the names of hopu rehe and kou wha as those of the male and fem al e These names are applied to them from the flowering tu i added : ,

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,

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,

,

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,

-

—

-

—

-

-

,

—

-

-

-

.

‘

,

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,

,

,

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,

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,

.

,

,

—

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-

,

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-

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,

D O MI N I O N M U SE U M M O N O G R APH

22

NO

4

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.

the native fuchsia to the time that the fruit of the hi n a u appears When the T u h oe folk burned off the bracken on a ta wa ha a ru he ( place where rhizo mes of th at plant are dug ) they did so when the hi n a u and ta wa ri trees were in blossom The main digging of these roots took place when the mohehu or young fronds were developed A belief existed that if the bracken were burned off when the ra ta and k oru k oru were in flower then the rhizomes would be of inferior qualit y Certain signs of vegetation reminded natives that certain birds were in good condition and set him looking to his snares and traps A T u h oe native remarked that the fourth mo n th of the Maori year was marked by the fruit ing of t h e p u a hou the fifth by the flowering of the k owha i the Sixth by that of the rewa rewa ( K n ighti a excel sa ) the seventh b y that of the k a hi ha and the eight h b y that of the ta whi whi M etro The arrival of the mi gratory cuckoo in spring s ideros f l orida ) was looked upon as a call to action in the way of planting crops That bird is the messenger of Mah u ru the personified form O f S pring sent hither to call the Maori folk to their annual task of planting the k u ma ra These methods of checking the lunar months were evidently introduced from Polynesia by the immigrant Maori In B an k s s account of the Tahitians he writes : In speaking of time either past or to come the y never use any t erm but moons of which they count thirteen and then begin again thi s O f itself su ffi ciently Shows that they have some idea of the solar year but how the y manage to make their thirteen months agree wit h it I never could find out That they do however I believe because in mentioning the names of months the y very frequently told us the fruits that would be in season in each of them This writer st ates that each Tahitian month was of twenty nine day s but E llis puts the number at thirty stem D r Thomson gives us the best account of the Maori s y of time division i n his S tory of N ew Z ea l a n d and also of the regulating agents emplo y ed Although time passes away among them like a Shadow the unrecorded year is divided into thirteen moons and each moon is distinguished by the rising of stars the flowering of plants and the arrival of t wo migrato ry birds June is the first month O f the year a n d it is recognized by the ap pearance of the Puanga star in the morning July is marked by the stars K opu and T a u toru and the flowering of the ha ra k a tree Au gust 15 distinguished by the stars Man geI e and Wh a k a a u ; S e pt ember by the rising of the Oet a h i star and the flowering of the k owha i ra ngi ora and k otu k u tu k u trees It is in this month that ku ma ra are planted October or the fifth month is known by the flowering of certain plants during this month the ground is got ready for potatoes November is characterized by the flowering of the ra ta and rewa rewa trees D ecember i s known b y the rising of the Rehna star the ripe n ing of the ha ra k a berries and in the south part of the I sland by the arrival of two cuckoos January is disti nguished by the R ehu a star the appearance of the Uru a o star and the departure of the cuckoos In F ebruary the R eh u a star still Shines and the Matiti star appears ; it is the dry month of the year March is known by the ripening

Of

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’

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-

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T H E MAO R I D I V I S I O N

TI ME

OF

23

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of the k u ma ra and in April they are d u g up May or the twelfth month often passes unnoticed The thirteenth month is di stinguished b y the Puanga st ar the harbinger of the new y ear This writer falls i n to the usual error of making the lunar months correspond with ours and was certainly in error in beli eving that each year contained thirteen lunar months Mangere and Oet a h i are star names of which we have no explanation ; Wh a k aa u is for Wh a k a a h u ; T a u toru the Belt of Orion ; and K opu is V enus The dates given above fo r the flowering of trees &c are not correct for some other parts of these Isles N I GH T S O F T H E M OO N Where we speak of the days of the month the Maori referred to the nights of the moon Wh en we so employ the term day we include the whole twent y four hours and the Maori used the t erm po ( night ) in a Similar manner A native of old would not ask as to how many days a person had been in performing a “ j ourne y but would ask how man y nights he had been P o hi a ,

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hoe k i te

!

a ra ?

Thomson st ates that each mont h was divided into twenty nine night s and this may have been a l oc a l syste m but cert ainly not uni v ersal in fact m ost of the lists collected contain t hirty name s The following list O f names of nights of the moon was contri buted by the late Met era Ao marere of Otaki who had obtained it f rom Mita t e T ai -

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,

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,

No 1

.

W h i ro a

a

n

e

T i re a O h oa t a

16

e ar

r

19

.

.

ea -

a

a -a

a

—

a

a

21

.

22

.

ik

24 u

25

.

26

-

a

a

.

.

re

.

re - t

re

29

.

30

.

r

a

.

mua

ar

a —a -

ar

a — a -rot o

ar

a — k io k io

n ga

T a n ga roa

.

.

.

.

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.

.

u u

w h a k a p i ri k i

7 Ot ane 28 O ron gon u i 2

.

.

.

ko ko ko T ng o Tan g o Tan g o

.

.

.

K ore K ore K ore

.

.

a

.

full m oon

u

T a k i ra u O e

.

20

-

a

a

23

.

.

A ri H ot u M a w h a ru t a

Au

a

.

.

> H u a n ga

R k u n iJ R a k u m t ohi

18

k T m a t ea T m t ng na T a m t e io T a m a t ea wh k a p a Hun a

.

.

.

a

hu

O a T u rn

.

17

.

.

Ou e O oro

1

I5

k ohit i t n g a ; fi s t a pp nc of n e w m oo T he

.

,

M a u roa Mut u

.

.

.

.

.

The Huna or 1 oth night of the moon is spoken of as an elusive rej ected or omitted night name Apparently for some reason it was sometimes omitted possibly in order to regulate matters The reckoning of thirty days for each l unar cycle would naturally deman d some such rectification occasionally A native informant remarked that it sometimes conceals it self and in that case the Ari night succeeds No 9 Tamatea wh ak a p a u Metera made a curious statement concerning the above list as follows : The 1 5 t h night is an Ohua but in certain months it is th e 1 6th night and sometimes it is the 1 7th night that is ere the condition of full moon is attained If the moon does not become full until the 1 7th night then the 1 5 th 1 6th and 1 7th night s are all termed Oh u a and then the last three n i ghts of the moon ,

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D O MI NI O N M U SE U M M O N O G R APH

24

Oron gon u i Ma u rea ,

NO

.

4

.

and Mutu are omitted because a new moon

,

,

,

has appeared It is a noteworth y fact that all n a mes of nights of the moon s “ age are preceded by the indefinit e article he a or an If y ou ask a native what night of the moon it is he will reply He T irea i a) A or He Otane An Otane or whatever it may be T r e ) ( ( I n connection with the above list ma y be mentioned a peculiar circumstance I t is well known that in former times the Maori regu l ated his pursuits in a very singular manner Thus he planted his ku ma ra crop onl y on cert ain da y s of the moon or nights as he termed them In like manner certain fish were taken or certain methods of fishing practised onl y on certain days or nights Now Mita who communicated t h e above calendar to Metera emplo y ed certain symbols to repre sent di fferent modes of taking fish and these symbols he marked Op p osit e the names of the nights of the moon on his mara ma ta k a or calendar Presumably this arrangement of symbols would di ffer as in di fferent months this point was not made clear One symbol represented l ine fishing another fish ing by torchlight and so on One Sign represented luckless day s on which no manner of fishing would be successful ; this appears opposit e four nights the Huna Atua K orekore and K orekore turua In se v eral cases nights have b u t several have two some have three o n e symbol opposite them and one has as man y as seven These symbols number ten one being a round dot another a straight horizont al line another a cross Three are segments of a circle in di fferent positions ; another a straight horizontal line with a short transverse stroke a t one end ; while another is of similar form but the transverse stroke is at the opposit e end One is the roman letter L and the t enth is the letter e A S to the origin of this usage one can onl y su rmise that Mita had examined a E uropean almanac and had noted the use of symbols An explanation of their use might have given him the idea of formulating a series pert aining t o his own craft and utilizing it in connection with the lunar month He m u st have been an ingenious and adaptive person N ames of nights of the moon di ffer to some extent in di ffer ent d istricts as also does the order in which the names occur Quit e possibly the latter peculiarity is due t o forgetfulness on the part of contributo rs of data for it is long since th e Maori s y stem of time division was abandoned I n the following list given by a member of the Tu b o c Tribe such a difference is noted The nights marked with an a st er1sk are good fishing nights for taking eels an d k ohopu ; t h e ot h er nights are not so The T u h oe folk were not sea fishers as they have no seaboard .

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No

W h i ro *

H

)

A

L

AI

U

G I

!

O

O

©

2

.

m oon b t di a n c F e bl M oon c l e l y s e N ew

T i re a * H oa t a *

U

.

e

e

of

e

ra

ar

O ue * O o ro

n ot

u

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en

.

k T m te T m t T m at T mat

-

a

a

a

a

Fi h

a re

s

a

t u ta h i

ea a n

a

e a -a i o

a

ea

g

an a

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k a i -a r

iki

wh a k a p a

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l

re s t ess ’

.

.

s een .

m o on

s ee n

.

T H E MAO R I D I V I S I O N

.

I O A ri m I I Hun

ata n u

-

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a

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I

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I

4 15 16

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17

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I

8

19

.

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20

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21

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.

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2

hu a At u

O

26

.

a

.

.

H ot u T u rn

.

.

R ka u n i R k au m a t ohi a

-

a

-

T a k i ra u Q a

ik

u

.

-

r

.

-

a

-

ar

a -a -r

a

a-

-

—

u

a roa

.

*

.

*

.

*

.

.

.

.

r -

-

Ota n e * 2 8 O ron gon u i 30

.

k o e wh ak a t eh e k ore pi i k i t e T a n g T a n g a oa a m a Tan g o ot o T n g ro k iok io

.

.

.

.

27

29

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.

r

2

25

.

.

K or e 23 K ore

22

T IM E

.

M a wh a r u 3 M a u re

I 2

i

OF

* .

M a u ri * M u t u wh e n u a .

* .

The contributor of this list stated that the weather on the 8th night of the moon was accepted as bet okening that for the balance of the month In this list Ari is given as the name of the l oth night ; in list No I it appears as the 1 1 th night The latt er is probabl y correct The H irna and Ari nights change places in No 2 list Again from the 1 1 th to the 1 2 th nights Wil l i a ms s M a ori D icti on ary the names have b een transposed gives Atua and H otu as being two names for the 1 sth night b u t a good m a n y l ist s contain both Williams gives Atua mate o H ot u as the full name O f the night ; his full list of names is given in list No 3 The contributor of list No 2 stat ed that on the Ari night fish fly from the torch he was allu ding to the hok opu a fresh water fish On the Huna night they are concealed ( hu n a) and di fficult to take until the Qika ( Oike ) night F ishing becomes good again on the second Korekor e night about midnight The M ut u wh en u a i s a very good night for taking k ok op u the y Sleep until sunrise The number of K orekore nights di ffer in the above lists and the Of No 2 list Mau rea night of No I becomes Mauri in No 2 These are the nights of the moon T u t ak a n ga h a u remarked : thirt y in number The moon disappears on the Mu tu wh en u a night it acquires form on the Wh iro night and its radiance is seen it is actually seen on the T irea night and becomes round on the Ohua night It is b ig on the Atu a night and passes the full stage on the Rakau matohi night There are ten nights of a horoa ( bright moonlight ) five nights of waning and two of decrepitude A list given b y T ik itu of the A wa Tribe of the Bay of Plenty differs somewhat from the Tu b o c list O u e receives what is a nd there are five apparently its full name Tamat ea nights The names of nights about the m idd l e of the month change again E vidently forgetfulness has been at work What else can one expect of a usage that was abolished from two to three generations ago ! Th e Rev R Taylor gives S ix lists of these names in his N ew Z ea l a n d a n d i ts I n ha bi ta n ts which lists cont a in a number of names di ffering from those I have given They were probably obtained in the Wh a n ga n u i and far northern dis tric ts and certainl y many '

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D O MI NI O N

26

M U S E U M M O N OG R A PH

NO

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4

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y ears ago probably not less than Sixt y yet are the y marked b y such transp ositions as are seen in the two given abo v e The two lists given below are probably as correct as any obtainable as to order of names but other names were employed for some of the nights in certain d istricts The list marked No 4 is from the Takitumu district ,

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NO H

N

Wil l i a ms W h iro

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3

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M a ori D i cti on a ry

s

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Sa

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T i re a

H oe t

me

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a

Ou e O oro

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k

.

T m t ea t t h i T a m a t ea t u m T m a t ea t t T m a t t wh a 9 I O Hun a

-

a

a

u

-

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a

-

a

ea - u

a

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11

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A ri

I

5 16

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I

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7 18

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19

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20

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21

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22

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23

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24

25 26

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27

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28

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29

30

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M a w h a ru

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oru

u

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14

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.

M a u re 1 3 M a wh a r u 12

a

.

hu At u O

a

a

a

a

.

F ull m oon

.

R kau n Rak u m

ui

-

a

—

a

T a k i ra u O e

e

.

.

a to

hi

ik

.

re - u

r

a

re -

ar

a -r

ar

-

ar

a-

a

-

-

-

a

roa

i

.

m a t oh i

.

.

.

ko e t tahi ko e t u u a ko t to Tan g o a m a S me

.

-

r

-n u

K ore K ore K ore

.

r

—

a

T a k i ra u O e

.

ko t t hi ko e t u ua k o pi i k i n ga T n g a T n g o ot o T a n g oa k iok io Ta n g o wh k ap a K or e K or e K or e

.

Rak u Rak u

.

.

a

.

O t u ru

.

O t u ru

ik

At u S m

.

.

r - u

r

a

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r

re - u

ar

.

-

.

a—

.

ru

-

u

.

.

.

.

O ta ne O ron gon u i

u

a

.

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.

M a u ri M u t u w h en u a ( a l s o O m u t u ) .

.

These lists agree ver y fairly as t o n a mes but in man y cases the y do not occupy the same position In conj unction with the Takitumu list occurred some remarks that refer to some form of int ercalation Or omission with regard to the nights of the moon b u t which remarks are unfortunat el y by no means clear A list from the far No rth shows thirty one names that of Takataka p u t ea succeeding Mu tu wh en u a Ma u rea appears as t he 1 3th Otane as the 2 6th Orongo as the 2 7th Mauri as the 2 8t h and Om u t u as the 2 9 t h other wi se the list is much the same as No 4 above The following list has been culled from the lat e Mr John White s papers : ,

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M oon i n v i s i bl e M oon i s s e e n M oon i s s ee n high er

W h iro T i rea H oa t a One O oro

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up

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k T m t e k a i a ri k i T m at t u u Ta ma t a T m a t wh k a p a H un H u n a] a

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ea —

a

e

a

ea

e

w in d p rev a il s U n f a v o u bl e w a t h er

T h e k a pek ape

-

a-

a

r

ra

a

.

a

.

u

.

e

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T H E MAO R I D I V I S I O N 11

A ri

.

T IM E

27

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M a u re 3 M a w h a ru ‘

12

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I

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I

4 15 I 6

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At u

.

Rak u n i R a k a u m a tohi -

a

.

18

ik

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.

.

a

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26

n ow

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fill d c i rc ul ar e

ou t

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.

.

.

ko t tah i ko e t u u k o e pi i k i n g T a n g a T a n g oa a m a T n g oa a roto

.

25

M oo n i s M oo n i s

und

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K ore K ore 22 2 3 K or e .

24

u

T a k i ra u O e

.

21

n ow ro

-

.

20

M o on i s

.

.

19

a

H 0t u O t u ru

.

17

re - u -

r

-

ar

-

ar

-

K i ok i o

.

r

.

r

a

r -

-

.

a-

-

ro a

.

T h e k ok opu fi s h is t a

u

k en

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-

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7 O tan e 2 8 O ron gon u i 29 O ron gom a u ri 30 M u t u w h en u a

2

OF

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In this l ist the Tamatea nights are apparently not correctl y gi v en The Maure and Ma wh a ru nights are rather liable to change u ll moon stage laces The name Ohua denoting the f is missed p in the above list and there are onl y two Tangaro a night s The Mauri becomes Oron gom au ri Remarks concerning winds would robably have but a local signification A list given by Witana p 1 7 1 9 25 Pa p a hi a of Ho k ianga has nights 1 2 5 6 9 2 6 and 2 8 marked as being unluck y for fishing or crop planting But No 2 8 the Oron gon u i night was a specially favoured one for k u ma ra or sweet potato lanting the doubtless the name rep re p sents Rongo maraero a of far spread Polynesian fame I n Pap a h ia s list T irea beco mes Tireo Mu t u wh en u a appears as night No 2 9 while No 30 i s Hui te rangiora A list collect ed by the Rev Mr Williams contains but twent y nine names It includes Aurei as apparentl y another name for the H oat a night it contains only two K orekore and two Tangaroa nights but gives four Tamatea On the east coast of the North Island the Tamat ea are said to bring storm y weather or rough seas ; sea fishing is impracticable ; b ut in one of Mr Whit e s lists two of the Tamatea are said to bring calm weather conditions This probabl y means that it is a northern list A K a hu n gu n u list collec ted b y the late Mr G H D avies contains but twent y nine names It gives the 7th night as Tamatea turua a Ho f u and the 1 st h as Atua mate o H ot u H ot u or H otu roa is a name connected with the moon ; the cusps o f the moon are alluded to as te ma ta o H otu roa A Wh an ga n u i list cont ains no less than thirt y three names though how so many nights cou l d be worked into a month one cannot imagine It may be due to error The I st name is Whit i karaua while Oiro presumab l y for Wh iro is the third The 6th name is Mawet e the 7th Otama the 9 th Tut ai the rot h Pa and the 1 4 th Ono No 32 i s Non ih ap e and No 33 is Takataka p u t ea O ppo site which is marked high tides which i s puzzling Again Tireo appears for T irea It will be observed that t hrs list contains man y names not encountered in the other lists given above In the Rev R Tay lor s M a ori a n d E ngl i sh D i ction a ry is a nother list in which Non ih ap e appears as the I st night and is .

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D O MI NI O N M USE U M M O N O G R APH

28

No

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marked moon invisible The next night is NgarO muia but H oa t a ] as though it were on the same line appears Oh owh at a a duplicat e name The 3rd night is Wh it ik i raua probabl y the correct form of Wh it ik a ra u a above The 4 th is Oh oata which ma y be the original form of H oat a The 6th n ight is gi v en as Ma wet i the 7t h as T u t ah i the 8th as Otama the 9 t h as Pa the l gth as O b eke and t he 2 7th as R on gom ai These na m es appear for the most part in the previous list though not ap p lied to the same nights ; some are misspelt Mr Whit e has a not e t o the e ffect that Oh om au ri is a name for the moon on its first night when it appears like a paring of a fi nger nail In vol 2 0 of the jou rn a l of the P oly nes i a n S oci ety at page 1 1 3 is given a list of t hese night names as collected from the Ngati Wh at u a Tribe ; it resembles that culled from Will i a ms s M a ori D i cti on a ry A K ah u n gu nu list also closely agrees with the Will ia m s s list but the 2 6th night is given the name of Ki ok io tarawai coming aft er Tangaro a k iok io A note connect ed with this list states that eleven months have each thirt y nights but that the twelfth has only twenty nine This may pos s ibly be a post E urop ean usage Another stat ement is to the e ffect that the moon remains invisible for three nights Presumabl y these would be nights No s 2 9 30 and 1 the Mauri Mu t u wh en u a and Wh iro nights Man y lists have a note to the e ffect that the moon is first seen on the T irea (2n d ) night This T irea is probab ly the correct form of the name and not Tireo as occasionall y gi v en The root word is evidently rea to grow increase ; and ti is wha ha rea used as a causative prefix hence tirea The following list from a K a h u n gu n u source includes interesting remarks concerning the di fferent days : -

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No 1

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W h i ro

6

u n pl a s n t d a y T h n w m oon pp e s T h e m oon i s s e n v ery s m ll A pl e i n g d a y T h e m oon s t ill s m a ll G t t o w o k ! A g ood n igh t f o e l fi hi n g A pl a in g d a y in t h e a ft e n oon Good f o eel fi s h i n g t n igh t U n pl ea s a n t w e t h T h e s a i s ough Th w th imp ov es B d w th r Food p odu c t s u ff F vou bl f o el s p arin g A fi n d s i a bl e d ay C y fi h a t k n on t h i s d a y A good d y for w o ki n g an t d y A n u n pl th s i o ugh b omi n a bl d y An Coll t food p odu c t s f om t h e s T h m o on i s fill d o t S ea p o du c t s t h f o od A fi n d a y T h e m oon n ow w a n s F in w e t h du in g t h m or i n g T h a ft n oon i s f v o u a bl e A b ad d y Ab dd y A f i l y good d y A g oo d d y fo fi hi g A good d y fo fi h in g A mist y A n x c e ll n t d a y f o fi s hi n g i l s on l d p ec t p A

n

e

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Ta m t n g Ta m te k H un a

9

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A ri

11

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M a u re M a wh a ru

12

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13

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14

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15

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16

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21

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22

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23

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24

25

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ik

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k t w h i wh i k o t e a w ea k o b ah an i T n g o a mu T a n g o ot o T n g o a k i ok i o K o re K ore K ore a

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a re

I

r

r e

a

R k u

r

.

r

e

e

.

.

ea s

a

a

er

r

e

.

.

a

u rn a

a

ea

e

hu

e

r

a

O a H ot u

At u

.

.

r

6

.

r

s

.

a

.

e

5

e

.

‘

re v a

an

.

.

.

T H E MAO R I D I V I S I O N

T I ME

OF

29

.

A g ood d y E el fi h i n g n igh t A d i bl d y T h i n ng n ow mig a t if t h e p op e m oon h as rri v e d Th m o n in g i fi n e T h m oon i s 2 8 Mau i n ow d a k n d 29 A b ad d ay Om t An x c edi n gl y b a d d a y T h e m oon M t wh n a 3 h a e xpi d In the above list we note a displacement of some names Ari app ears as the 9 th night owing to the omission of two of the Tamat ea night s It is noticeable that lists of these names pre pared by the same individual fo r di fferent lunar rnon t h s do not agree with each other and there must be some reason for this E vidently the remarks attached to Metera s list above have some bearing on this subj ect The omission noted displaces the Ohua or full moon name by t wo nights which would appear to render the name a m isnomer A note appended to the above list states that June is the l u nar month Te Tahi o Pipiri though there is some overl apping Thu s in this y ear ( 1 9 22 ) the lunar month Te Tahi o Pipiri com menees on S aturday the 2 7t h May and ends on S aturday the 2 4 t h June according to a native almanac The second lunar m onth of the Maori year will commence this year on the 2 5 th Jun e which will be the Wh iro night according to the abo v e alm anac In this first month the Pleiades or Mat ariki is said to be preceding Rigel Matariki spends seven nights in Papa wh a k at a n git a n gi and then enters Ma b utu wherein it abides u ntil t he Tangaroa nights arrive A list collected by the lat e Mr S L ocke contains but twenty seven names The authorit y explained that the mo on was invisible for the other three nights He begins the list with T irea and ends wi th Om u tu Of the Atua night he sa y s High tide s now commence The i n a nga are moving These remarks concerning the movements of fish however appl y only to certain months The K orekore nights are so named because no food products of land or sea can then b e obt a ined The name Ohua is omitted in the above list A list contributed by W1 Kingi of Ok irih a u in 1 84 9 appears in Mr White s MS matter It has the peculiarity of commencin g with the disappearing of the old moon It resembles a list given by the Rev R Taylor and contains names not known on the eastern side of the I sland O ta ne 2 7 O ron go n u i 26

-

a

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e s ra

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No 1

.

N on i h a p e

.

7

.

m oon di pp w o ld T h m oon m o v in T h e m oon b gi n s t o T h m oon i v i ibl T he

sa

r

e a rs

es

e

e

s

and

W h en it is 10

.

A ri

.

s

th e

u n d er

.

e

He

i k into

S n

;

ca

h is th e

ll d e

s

e

th e a sc e

u n d w o ld u n d wo ld n d fro m t h er

r

er

.

.

e

a er

s

.

.

e

wif H e m o on i s e n Pa

r

e

a h ia h i

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ly

ea r

a re

in t h e

g et h r m o n in g

to

e

r

.

D O MI NI O N

30

M

U SEU M

MO

N O G R APH

NO

.

4

.

The rest of the names agree pretty well with east coast lists save that Oike becomes Ohik a R on gom a i replaces Oron gon u i and the 1 5 th and 2 5 th nights both app ear as K iok io Only twenty nine names are given In the following list collected by the lat e Judge F enton the explanations are of interest —

,

,

,

.

—

.

,

,

No

W h iro

Ti

m oon a pp s u n lu c k y d a y u n lu c k y d y M oon pl a i n l y s en A lu c k y d a y f o m m om t o midd y A lu c k y d y f o m n oon u n t il e v n i n g A n u n lu c k y d a y T h s a i s rough A n u n lu c k y d y T h e s ea i o ugh A c a lm d y A o ugh n d w in d y d y n ew

T he An An

re a

H oa t a Oue O oro

ea r

.

.

a

e

.

r

k T a m at a T a m at ea T a m a t ea T a m t ea e

a

a

-a r -

iki

a

r

e

a n a n ga

a

a io

a

wh a k a

-

r

e

s r

.

.

a

a

n

.

a

-

a

ru

a

a

it .

At u

es

a -w h a k a h a e

A

.

r

.

.

s ra

a

e

u

14

.

,

M a wh a ru 3 M a u re a

I

.

.

ce

.

.

u n lu c k y d y for obt i n i n g food s uppli A d oub t ful d a y ; if g ood i t i s t h ough t h e i n fl u e n of t h e M a w h a A g o od d y I f d e i bl d y it i i n fl u en c ed b y t h M a wh a r ; if u n pl e s a n t t h A t u a h a s a ff c t e d A

a

A ri -roa 12

.

.

e

.

pau

H un

8

.

s

,

e

a

e

,

e

.

n a

b o mi n a bl

day

e

.

h ae I

5

.

16

.

1

.

7 18

.

19

.

T

n F ull t id es T h e m oon i s s s t h d c o l ou M oon pp a s l g e a n d o f T h e m oon i n ow g pp d A f i m o n in g e v en i n g h en c e t h D e s i ra bl e i n t h

u rn

r

.

R ak u n i R a k u m t ohi a

—

a

-

a

u

r

e

T a k i ra u Q a

a r

ik

a

r

e

T of

o

M or n i n g

Q

r

.

.

.

.

pu ra

a

s et s

e su

a re

e

H

a

ar

s

a

e

e

,

a hi a hi

a k i ra u ,

T hi a

ik a

ra n ,

e

T

0

ven i n g

e

sa

yin g

.

O i ha of th e

ko e J k o e t u u a Un pl ea s a n t d y s k o e piri k i > n g T a n ga o J T n g a oa mu a A d i bl d y T a n g roa ot o A n x c e ll en t d a y T a n g o k i ok i o A n x c ll en t d y b t mi t y on l a n d O t an A d s i a bl d y O on gon i A d i bl d y W hi t b i t mig ra t e Mau i A d i bl d y T h d k ( hi pou ri ) ph s e u ed o f m oon c o mm e n c es ; t h e m oo n i s ob by th e n Om t A n u n d s i bl d a y M t w h en a A n u n d s i bl d y K ore K ore K ore

r

-

r

r

a

-

r

a

r

-

r

a

-

a

ar

a

a

es ra

ar

e

a-

.

a

es ra

r

a

e

r

e

u

e

.

e

e

r

.

e s ra

e

a

.

e

a

.

e

a

s

u

,

e

e

.

.

a

ar

.

a

na

sc

su

u

u

u

u

u

r

.

e

ra

e

e

ra

e

.

a

.

In this li st the Maure of No 3 list becomes Ma u rea and moves for ward a night The name Ohua is omitted and the subsequent names disarranged As in many other lists Om u t u appears as a name for t he 2 9 th night inst ead of the Ma u ri of No 3 list The S ix da y s 2 3 t o 2 8 of No 8 list are said to be extremely lucky One should be strenuous now in proc u ring food supplies by sea and lan d Here the N ative informant P o nga hu ru ma ri ma ma i i te hoh iti ta nga ha remarked : ,

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.

,

.

.

.

,

,

.

,

.

—

.

T u ru te ma ra ma ~ P o nga hu ru ma ri ma ma i i te T u ru ta nga ha M u tu when u a a ra ha pa u te ma ra ma i te ra ha ha wha hi n a e te ra hi roto hi te hi n a ou ri a ha ma hu eti a e te ra ha k ohi ti ma i a n o p .

,

,

“

,

.

( There are fift een night s from the appearance of the moon t o

T H E MAO R I D I V I S I O N

T IM E

OF

31

.

its Turu [ full] phase There are fifteen nights from the T u rn phase to that of the Mut u wh en u a when the moon is overcome by the sun It is carried awa y b y the sun into darkness and when abandoned by the su n it again appear s ) In a list contributed b y a T u h oe tribesman nights Nos 1 7 No s 2 6 8 9 1 0 1 3 1 5 2 1 and 2 2 are marked as unlucky 11 14 2 0 and 2 3 are said to be average nights ( da y s included ) neither p articularly good nor bad All the rest are favourable for the obtaining o f food supplies &c and lucky da y s Night 2 6 is Tangaroa k iok i o all other names are well known to us In a list collected b y S ir George Grey appear some new forms of names T irea appears as Tireo the third Ta matea night is Tamatea wh a k ap a then come h a po 11 A i i po 9 Oh I O Oh h Ai i o o I 2 .

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,

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!

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,

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,

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,

,

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,

,

,

,

,

.

-

.

,

.

,

-

.

.

—

,

.

r ar -

.

r a r -a

-

.

ua

u

.

ua

u a -a

.

.

.

.

Herein Ohua has moved five nights down the list and has assumed a reduplicat e form ; also it covers two nights Ari al so has become a reduplicate and includes two nights This list closes with the Om u t u night and a note runs as follows E ach day had its own special name even until the disappearance of the moon There are certain meanings in this list of names concerning the taking of fish the fruits of the earth and the slaying of enemies The Oron gon u i is omitt ed in this l ist a n d t he last name is Om u tu Williams gives Om u tu and M utu whenua as being both names for the 3oth night yet in so me lists we find Omu t u given as the 2 9 th night and Mu tu wh en u a as the 3oth We have now scanned a number of lists of these night names and as in t h e case of the month names have noted certain discrepancies Now there were evidently di fferences as to these names in di fferent districts Again inasmuch as this mode of recording time has long been abandoned it is highly probable that correct sequence &c had been forgotten by some of the native contributors of data We know this much : that the Maori had fixed the lunar month in the same manner that many nations of antiquit y had instituted or perchance they had brought it from far hidden lands in the remot e past Natives have informed us that the O u e Ari and Oron gon u i phases of the moon (the 4 th r 1 th and 2 8th nights ) were the favourable times for the planting of the sweet potato crop The K orekore nights and those pertaining to the full or rounded phases of the moon were unfavourable It has been shown that the N ew Y ear s D ay of the Maori was not a fixed date but that it di ffered to a considerable extent beca us e it was marked by the first new moon after the Pleiades were first seen above the eastern horizon in the very early morn Here another question arises : All communities would not so see the Pleiades at the same period ; if a group rose j ust prior to dawn it would be seen b y t hose having a low eastern horizon but not by the residents of a deep valle y S o that the Maori might well have become out of his reckoning and so be com ll e e d to adopt preventive measures p ,

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.

,

,

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,

,

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,

_

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,

,

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-

,

-

,

,

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,

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,

,

,

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,

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,

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,

,

,

,

-

.

.

’

,

.

,

.

,

.

DO

32

M I NI O N M U S E U M

MO

N O G R AP H

NO

4

.

.

M OR I OR I N IGH T S O F T H E M O O N A glance at the following list Shows us that the Mo rior i nati v es of the Chatham I sles emplo y ed a series of names well kno wn in New Zealand These names were probably carried thither from New Zealand This list given by Mr S hand cont ains thirty one names and he thought that Om u t u and Owhiro might represent the same night but this does not seem probable He remarks that the moon becomes v isible on the Otere [T irea] night No 9 M u Om t O whi o Ot R k un i Ot O h wh t R k u m ot oh .

.

.

.

,

,

,

.

,

.

.

u

u

r

e re

u ru

.

.

a

e

Ou a O oro

a

.

k T a m at t t a h i T m te tu u Tam t n i T m t h ok op O hu n -

a

r

a e-

a

a

H H

.

a

-

a

a

-

u

.

e

.

ko ko ko

re -t u t a h i re -t

u u r

.

r

.

-

-

a

ar

.

.

-

.

O ta n e O ron gon u i O ro n gom ori

ua

a

.

re -h ok o a u p

r

.

.

.

T a n g a o a mu a T a n g ro ot o T a n g a o kikio

.

.

ow a ru

a

K ore K ore K ore

.

u

e-

a

a

.

a

ik

.

e- u

.

T a k i ra u Q a

.

a

re

a

.

.

M a wh a ru O u tu a O ot

h u

.

.

[ P]

.

.

Comparing this series with list No 3 we find that the abo v e list is essentiall y a Maori one tho u gh some names have become somewhat abraded and others altered in various ways A S in a former c ase the list commences with a name of a dark night Om u t u ( the word m u tu means Wh iro receives the 0 i T r a refix and assumes the form of Otere The Moriori e p tongue was in a curiousl y decadent condition and showed some very peculiar features H oat a acquires the remarkable form of Tamatea and Oh ewh a t a and the final vowel of O u e changes Tangaroa lose their final vowels Ari is replaced by the new form H owaru while Ou t u a may be an error ; possibly it should be Q atna the a to u change being unusual H ok op au equals Maori wha hapa u and Oron gom ori is evidentl y Oron gom a u ri The dark nights of the mo on are cal l ed hi n apou ri ( d a rk hi n a) b y Moriori and Maori H in a and ma hin a both denote the moo n H i n apou ri and H i n d a ri are synonymous terms A list of these Moriori names given by Capta in Mair in vol 37 of the T ra n s a cti on s of the N ew Z ea l a n d I n s ti tu te di ffers from the above there being a marked displacement of names in it .

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,

.

MA N GA I A N N IGH T S

OF

THE

MO O N

.

In the Rev W Gill s My ths a n d S ongs from the S ou th P a cific we find a list of names of the nights of the lunar month as employed by th e n a t iv es of Mangaia in the Cook Group At a glance one recognizes the Maori names it contains only three of them being unknown to us D ialectic peculiarities ensure slight changes ; the h and wh of Ma ori are unknown but a is used ’

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..

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,

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T H E MAO R I

D

I VI S I ON

TI M E

OF

33

.

Nos 3 4 and 1 5 are the new forms ; they app ear to replace Oue Okoro and Maure The Man gaia list follows : No IO 6 Ot M o i Whi o I o M o i Ho t Q t 7 R k u 8 R k u ot o Ami m Ami m k ot i ( wh k ot i ) R k u k ot i 9 T m t Ko ko ot o T m t k ot i K o ko k ot i K o ko K o ko k ot i K o ko 3 T ng o ot o Ov i Cf M o i A i 4 T ng o k ot i M o i Hun Un 5 T ng o M o i M wh 6 Ot n M n i n o R o M o i H U 7 g 8 M u i At u M o i H ot Ot 9 Om t .

,

,

.

,

,

.

.

r

a

.

a

a

r

r

a

.

a

a

a

a -a

a ea

a

a e a -a

re

re -a

u

.

r

a

a

.

r

a

r

a

a

a

.

.

a

.

.

a

.

.

.

.

a

a

’

a

a

.

re

a ar

a

a

re

a

.

.

a

ar

r

r

r

.

a ru

a

ua

.

.

.

.

M a ra rrgi

u

r

a

.

.

u ru

1

.

1

.

a

a

1

a

a

—

.

1

a

a

-

.

.

r

.

a

a

.

20

.

re

re

21

.

re

re —r

22

.

re

re -a

2

.

a

ar

a

2

.

a

ar

a -r

2

.

a

ar

a—a

2

.

2

.

2

.

2

.

30

e

a

a

.

.

a

.

.

O t i re O t i re o A v aik i ,

.

.

.

u

u

.

.

u

r

a

.

.

n

’

.

.

,

or

O t i re -O

.

A certain amount o f displacement is noticed in the above list and the two series of K orekore nights is a new feature The Rev W Gill writes : At Rarotonga the 1 3t h is Ma itu inst ead of Atua otherwise this account of the changes of the moon is equally good for Rarotonga Allowing for the di fference of dialects it is the same in the Tahitian I slands In his jotti ngs from the P a c ific he remarks : Polynesians invariably counted by nights not by days The reason assigned for this practice is that one day is like another whereas each night gives a di fferent phase of the moon with a distinct name S omething perhaps may be put down to their habit when voyaging of steering by the stars To put it briefly they measured time by the moon because its changes are so apparent as other peoples of a similar culture stage did In the above list Ari the r 1 t h night of the moon inmost Maori lists appears as Ovari The O 1s merely a prefix I t rs a curious and interesting fact that in these two words A ri and va ri we have two rice names o f Oriental lands The Maori planted his crops during the Ari phase of the moon The Maori equivalent for Ceres is Pani who pro duced crops in water ; and p a n di p a d i and p a ri are grain names connected with the va ri of Polynesia and the a ri of New Zealand ,

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,

-

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,

,

,

-

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TAHI T I A N N I GH T S O F T H E M O O N Here we again encounter the Maori names showing that they were introduced hither from Polynesia during past centuries A few only di ffer ; the grea t maj ority are easily recognized by bearing in mind that the Tahitian dialect has lost the h and ng that it formerly possessed .

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No 1

.

2

.

3 4 5

.

.

6

.

Hi

ro-

hit i

11

.

7 8

.

.

H oa t a H a m i a m i -m u a H a m i a m i -rot o H a m ia m ir O re ore m u a O re .

.

9

.

IO II

.

mu i

.

’

—

.

.

.

K ore

ko

re

.

’

o re

.

.

.

12

.

I

.

3

O re ore ~ m u ri

T m t Hu a a

a

n

ea

.

A ri M a h a ru H ua M a it u .

.

.

.

.

.

34

DO

14

5

I

.

.

H

ot u

M a ra

MI NI O N M U S E U M M O N O GR APH

’

i

.

6

24

.

T T

.

’

25

—

.

19

.

.

21

.

.

’

’

a an

-

mu i r

-

2 .

.

29

—

.

’

.

—

mu i

8

30

.

’

a a ro a -

’

’

e

T

.

.

T

.

’

T

a a roa

a

.

.

mu i r

.

.

on u i

RO

.

o m a ori

Mutu

.

mu a

a a ro a -ro t o

Ro Ro

.

4

.

’

Ta n

.

27

.

O re o re m u a ’ ’ O re ore rot o ’ r O r e 0 re ’

.

26

.

’

20

22

R R

-

n ga ro a

.

.

a a roa

.

T u ru t e a I 7 R a au mu a a a n -ro t o 18 I

’

T

23

.

NO

’

R on g o

O

.

.

.

e ri e o

.

Here we have the Cook Island forms in Nos 3 4 and 5 as also the two se ries of K orekore names and the Rarotongan Ma it u The Ma n ga ia n Mara n gi appe ars as Mara i in symp athy with dialectic change The name of Turu app ears in a lengthened form The qualifying terms attached to the Rakau K orekore and Tangaroa nights di ffer from those of Maori lists Tane and Rongo lack the prefixed O while NO 2 8 is evidently a form of the Oron gom au ri of New Zealand ( see list No which again appears in most Maori lists as Ma u ri The final name of T erieo seems to have strayed far from our local T irea and Tireo .

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’

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’

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.

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H AW AIIAN N I G H T S O F T H E M O O N Here again far north of the E quator thirteen hundred rolling leagues away from Aotearoa we encou n ter our Mao ri list of names In this case the letter changes are a more serious matter for the Hawaiian s first discarded the letter h and then with charming inconsistence transformed the t into h This results in a some what uncouth dialect We also note that r has become l The following is the Hawaiian list .

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“

No

H il o

H

H oa k a J K u k ah i Q a A- K n K u k ol u e h C Kupau O l e-k u k a h i a Ole © O l e k u k ol u HO O l e -k u p a u

Tu u r

HN

.

14 15 I

6

1

.

.

.

7 18

.

.

19

ua

a

.

21

.

22

.

a n d a k a ot i

.

u u

hi

.

K ore t r a K or e -t u t oru —

.

.

.

M oh a ru

M a w h a ru

.

a

M a h ea l a n i

ulu L u k k hi L u kulu L up K

’

a a

a a a a

-

a

u

-

—

a

au

O l e -k u k a h i a O l eO l e -p a u K a a l oa - k u k a h i K a a l oa a K a a l Oa p a u K a ne

Tu u R k u t t hi R k u tu u Cf R k u pa r

.

a

a

—

a

a

-

a

a

-

a

u

r

u

.

a

.

.

.

.

kulu

.

’

’

26

.

2

.

7 28

.

2

30

kulu

’

.

L on o M uli M u ku a

.

.

Aku H oku

.

25

.

.

’

20

.

.

’

.

a

.

.

M oh a l u H

.

T u t oru Cf w h a k a p a u K ore -f a t a

kulu

Hun

-H

W h i ro

.

.

—

r

ro

H oa t a T u tahi

ulu

d

12

Hi

N

—

.

-

T ng o t t hi T g oa t u u T g o p T R on go M u i M u tu a

ar

an

ar

‘

an

ar

ane

.

.

a

r

.

.

a- u —

a-

a

r

au

a

.

.

.

wh a k a p a u

.

MA O R I D I V I S I O N

THE

H erein

T IM E

OF

35

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we fin d as in the Tahitian and Cook I slands lists three Rakau nights against two in Maori lists also the two series of K orekore nights The three to four Tamatea nights of the Maori are represented by two in the Cook Islands list and one at Tahiti at Hawaii they disappear It is quite possible that nights 3 to 6 inclusive of the Hawaiian list are properly speaking Tamat ea nights of which only the terminal qualifying expressions remain These l atter as meaning first second &c have assuredly formed a secondary part of the name in past times so that the onl y new term here is No 1 6 Ma h ea l a n i In F orn a n d er list of these names there are marked four series of tap u nights ( days ) each composed of two nights ; these are No s 2 and 3 1 2 and 1 3 2 3 and 2 4 and 2 7 and 2 8 The last two are the names Tane and Rongo of two of the most important of Polynesian gods These t ap u days were quit e apart from the five intercalary days added to the lunar month Wel eh u ,

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.

MA R QUES AN N I GH T S O F T H E M OO N In this list as given by F orn a n d er we at length find a number of strange names but at least ten of them are Maori forms The l ack of the letter r in the Marquesan dialect is a well known letter change ; others are given in T regea r s D i cti on a ry The following names in the Marques an list are easily recognized : .

,

,

.

,

—

’

.

No 3

.

H

oa k a

Ko 7 Ko

6 9

I O 12

’

.

.

.

.

’

e

’

H una Ai

-

.

a

-

K ore

e

.

13

.

M eh a H

ua

k ko

—

hi

.

re — w a e n ga

.

.

’

.

.

H oa t a K ore o re t a

k o e k hi ek o e w a n a ’

13

A ri M e h a ru .

’

u

.

M a w h a ru

.

.

Atu Tu u T The 2 9 th and 3oth nights a te Ona nui and Ona mat e in the Marquesan list T regea r states that Ona represents Rongo though one would expect to meet it in the form of Ono I

Aku

a 4 1 7 Ku u 28 K ane .

a

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’

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r

.

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ane

.

-

-

.

,

.

M AN GAR EV A N I G H T S O F T H E M OO N Of the thirty names in the Mangareva li st we can safel y say t hat ninet een are Maori Nos 1 to 4 are non Maori but evidentl y a l lied to the two Ma h ea m a nights of the Marquesan list and 5) (4 They b ear but a faint resemblance to the Amiama names of the Mangaia list but occupy the same position Nos 2 3 to 2 6 are new forms and the prefixed O is a common feature .

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,

NO

M a e m a -t a i M a e m a -ru a M a e m a t or u 3 -r i r M a m c a o 4 2

.

.

.

5 K or e 6 K ore 7 K ore .

.

ko ko ko

.

14

T

1

.

.

.

.

re — t a i

.

r e -ru a

.

re -t o rn

.

.

ai

ta

hi

.

D O MI NI O N M U S E U M M O N O G R APH

36 8

.

9

.

IO

.

k

k h

K ore ore Oar O a a O m a h a ra

i h m

a

a

NO

.

4

.

.

.

.

hu

a O I 3 O et u a 14 O ot 15 O m a u re I 6 O t u ru 1 7 O ra k a u 1 8 O m ot oh i I 2

.

.

.

h u

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M a t ohi

.

19

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20

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21

.

22

.

24

.

25

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26

.

27

.

28

.

29

.

30

.

K ore K or e K o re K ore

V V V V

ko ko ko ko

re -ru a

i

a

-

e

-

e

-

a

-

a to

hi

.

.

re — r ro

hi t i hi hi t o u hi i o

a

.

r e - t or n

e

e

re -t a i

R k um

.

.

.

.

ru a

.

r

.

-

r r

Otane O o r O h oa t a

.

.

m u i

Tu u i n

M a u ri

.

.

.

In this list we encounter yet again the two series of K orekore nights of Similar names surely a confusing arrangement In the 1 7th and 1 8th names we have two mutilated forms as compared with Maori Rakau nui and Rakau matohi This is appare n tly the Matohi a lluded to at page 1 69 of the Wha re wa n a nga The name Oari is the local Ari ; in full Ari matanui Curiously enough the word or expression a ri ma ta n u i means wise in the Mangarevan dialect F urther data is lacking but desirable and probably I have missed some that is on record somewhere We now see that the names of the nights of the lunar month as employed b y the Maori of N ew Zealand are known far and wide across Polynesia a nd that of a ll the lists given that of the Marquesas group cont ains the most names not found in our local list The term a u rei is applied to the moon when crescent shaped The new moon is occasiona l ly called k ohi ti a word used to denot e the appearance of the new moon H u a and hu a nga are employed to denot e full ness of that orb ; Ohua is the night of the full moon T ohi describes the waning of the moon ; tipi hori has a similar meaning A ta ma ra ma is moonlight M a hin a a far spread Poly is met with in Maori songs A ta ra u n esi a n term for the moon is another name applied to the moon and moonlight ; another expression a horoa has already been referred to The expression ma ra ma i wha n a he denotes the waxing moon ma ra ma hu a the full moon Wil l i a ms s M a ori D i cti on a ry gives Ariki matanui as a name for the 1 oth night of the moon ; it closely resembles that of Ari matanui applied to the 1 1 t h night ; the latter al so appears as Ari roa a n d Ari mataroa There is some unexplained meaning attached to this name The Rev R Taylor remarked in his M a ori a nd E ngl i s h D i cti on a ry that there app ears to have been a kind of division of the nights into decades We ha v e obtained no p roof of this —

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T H E MAO R I D I V I S I O N

T IM E

OF

37

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possibly there existed some local usage of that nature S uch a usage would eventually resolve itself into a month of three weeks A writer in the litt l e Maori paper called T e T oa T a hi ti n i of the 1 st May 1 9 22 shows that the new year commences with the new moon on the 2 7th May 1 9 2 2 which i s the Whiro night of the month of Pipiri He a l so g ives four names that seem to represent four phases of the mo on during the l u nar month ; each has seven nights pertaining to it Th ese four names are Mau k ah a u Tara rau atea Papa wh a k at a n git an gi and T it ore ma b utu We have no particulars of this institution The Maori relied on t h e heavenly bodies with regard to the passing of the hours of darkness The Milky Wa y is hi s principal harbinger of dawn ; according t o its position he knew the approach of day When day and night were first separated the sun was appointed to control the day while the night was assigned to the moon to Te I k aroa ( the Milk y Way ) and their younger relatives the ra ri ri hi or little suns the stars that gleam on high when Hine aotea has departed The cr y of the p a hu ra or swamp hen is said to have marked the passing hours of night ; it is said to utter its cry three times during the night The writer is not aware as to whether this statement is accurate or not or whether any regularity pertains to such cries ; it seems somewhat doubtful The little ri rori ro bird is said to have called the Maori t o work in the third month in connection with preparing the ground for crops In like manner Ma h u ru the personified form of spr i ng is said to have sent the cuckoo to tell the Maori folk that the planting season had arrived The third month was styled Hupe nui Up ok o papa Toru kai tangata and T ah u t ah u ahi on account of the cold weather then experienced Ot oru and T oru h ere o Pipiri are also applied to it in the B ay of Plenty district Aroaro a manu is a name for the fourth month ; Waru p at ot e was applied to the eighth month and Te I wa kai p a ek e to the ninth The fo l lo wing express i ons were used to denote various periods of the day and night but Nos and 6 are O ften replaced by other forms : T Th u i k hu u T T h m o n in g t n P i od o f h t of k tik k 3 T hi hi Th v i g 4 T n i gh t T h o 5 T p 6 T n i gh t M id t o p .

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—

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-

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-

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-

—

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,

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,

1

.

e ra

2

.

e a

.

e ra

.

e a

.

e

.

e

a

e S

r

a

e

a

a

n r se r

.

ea

er

a

e e

a

en n

e

su

.

.

.

u ru a

The part of Maid charms D a y or The

.

.

term a hia hi is also used to denot e afternoon the later the same ; it is personified in Hine a hiahi the E vening Hine titama is the D awn Maid a creature of peerless Hine at a is the Morning Maid and Hine aotea the D aylight Maid n ehe expression l a a a hi a hi denotes early evening and wha hapa ta denot e O lden times a lso n eha R a and n ehera Time was expressed by the position ra ngi both denote a day of the sun thus ha ta u hi nga te ra is a phrase denoting the ,

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D O MI N I O N M U SE U M M O N O G R APH

38

NO

.

4

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declining of the sun K i a ta u hi nga ra wa te ra implies an K i a rewa te ra hi ru nga advanced stage of such declining P ou tu and pou tu m a ro mean denotes that the sun is high up K a m oe ton u te ta nga ta a o n oa te ra on the meridian .

.

.

!

.

wha n a he n oa te e m oe a n a

ra

,

i te

ru a ,

moi ri

hi ru nga pou tu ma ro ton u unti l day dawned until the

n oa

,

The person slept sun rose until it was high up and when it was on the meridian K u a to te rd he still slept and K u a torengi te ra both mean t h e sun h a s set but precise l y sp ea k rn g t h e l atter seems to denot e that the sun has quite disapp eared but the former is often used when it is still visible above the horizon K u a ta o te ra denotes that the sun has passed the meridian but has not declined to a n y marked extent D wn P ot n g T o d wn Pu o T ki i T o d aw n D wn T k i it n g o t t T o d wn H t n P ut n g m i o t App of t h n un i T o d wn H p i to i As the K a hap a i ma i nga toho o te a ta ha wha ha tiha ma ta u rays of morning appeared we K a hap a i nga K a wa i “ Many such nga o te a ta ( The harbingers of dawn ro se expressions as the following are al so encountered : K i a p u ta “ ma i nga wa n a o te ra i nga hu ap u e m a u nga ( Wh en the rays T e ta ha nga o of the sun appeared from behind the ranges te ra denotes aft ernoon from ta ha to pass ; to go by ,

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!

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a

ua

a

a

.

a

a

a

r

a

r

aea

.

a

e a

a

a

a

.

a

a

a

a

.

a

e ra

a

.

e a ra

ce

e su

r se

a

a

r se

s

.

.

!

'

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,

N AM ES O F S E A S O N S A N D M I S C E L L AN E O US N OT E S To the Maori t h ere are two main divisions of the year There was also the winter and summer ta hu ru a and ra u ma ti usual division of the year into four seasons as follows W in t T k H ot ok Sp i g Ko ng M h R um t i S umm Au t um n Ng h .

,

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,

‘

,

er

u ru a

a

r n

a

er

a

a

a

.

a

a

e

.

u ru

u ru

.

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.

.

appa rently pertaining to S irius T a k u ru a is a star name In the following remark the H ot ok e carries the sense of cold name of Pip iwa i i s not known to the writer : N a i te wa Now in t he time of winter o te hotohe o te tu k u ru a o P ipi wa i —

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the win ter of It is j ust possible that the name is connect ed with Pipiri a star name that is employed to denot e the cold season As a name for spring Ma h u ru is not often used but it is also the title of the personified form of spring The t erm K oa nga simply denotes the digging season from ho the old native digging implement also ho the verb to dig Another expression S pring is the digging and planting season is Aroaro mahana which implies the welcome warmth of spring Waru t u h oeh oe Waru t u m a h oeh oe VVa ru p u ah a a h a and Te Waru ~ i kanga i a T a h u are all t e rms applied to the eighth month the warm d ry perio d of F ebruary a n d March The last of these expressions probably refers to the scarcity of food products of -

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T H E MAO R I D I V I S I O N

TI M E

OF

39

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which Tahu is the personified form The words tu hoehoe tu ma hoehoe and tu ma rohoehoe mean high vertical of the sun It is not clear to the write r why the term Sho uld be applied t o autumn as in Nga h u ru t u h oeh oe The word nga hu ru means ten hence it is employed t o denote the t enth month and is also used in the wider sense of autumn The Nga h u ru is the crop lifting season when food was plentiful hence it was called the Nga h u ru kai p a enga Nga h u ru kai p a ek e and Nga h u ru t ik otik o iere Wha tu ru a and ta ha rn a wa ip u are terms for midwint er Matahi o Rongo is a name applied to autu mn or perhaps early wint er the eleventh month An old saying of the Awa folk is When Poutu te rangi is seen it is the nga hu ru ma ta hi When Altair is seen it is the eleventh month The season names of Oron gon u i and Ma ru aroa are decidedly puzzling The last of these appears in various rec it a l s as a name for the secon d month of the Maori year in others as denoting the third month Mr S Percy S mith noted the Ma ru a roa as t he winter solstice ; H a m i ora Pio gave it as the second month and stated that the sun changes in that month T e M a ru a roa ho te ma ra ma tu a ru a ha ta ha te ra S o that it should presumably be June Jul y But apparently there are two Ma ru a roa seasons or periods one pertaining to winter the other to summer In one o f the recitals of Moi b i g iven in D uring the Matahi O t e tau [ first month of 1 865 he remarks : the y ear] the sun moves at the time of the Ma ru a roa to the head of the ancestor the heavens ] On arriving at his shoulders he turns and retires to the other extremity Now that is the Maru a roa of the winter The Maru a roa at the shoulders when the sun is high in the heavens] is called the Ma ru aroa of the Oron gon u i These are the tokens of winter and summer E vidently the name is applied to a summer and winter perio d when the sun changes it s course ; thus the two Ma ru a roa denote the solstices A line in an old song runs T e ra roa o te M a ru a roa o te Oron gon u i The long days of th e Ma ru a roa of the Oron gon u i Herein the t erm Oron gon u i clearly a pplies to summer A member of the Awa Tribe of the B ay of Plenty stated that Mar uar oa is the latter part of June when the sun turns ( te ta ha nga o te ra ) In t en nights the sun seeks his other wife Hine raumati the S ummer Maid whose task is the fost ering of the food product s of the land This is the winter solstice Mr White gives two brief notes concerning the expression ; one is T e M a ru a roa ho P oa ha ha hi tea D uring the Ma ru a roa Rigel is seen The other is K 0 A ota hi te a p ok o o nga whetu ; hei te M a ru a roa te hite a i i te a ta Canopus is the principal star it is seen in the ; ( morning during the Maru aroa As to the Oron gon u i season we have several distinct state men ts in old recitals that it represents summer and yet we meet with some contradictory evidence Perchance there were two Oron gon u i periods also I n an old recital we note the following : .

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:

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K 0 ta u a ma n u he k oek oea te ma n u ten a Orongon u i ho te Orongon u i he ra u ma ti ,

o te

lil

a ta hi o

te ta u

o

te

That bird was a cuckoo

.

D O MI NI O N M U SE U M M O N O G R APH

40

NO

.

4

.

and that is the bird of the ild a ta hi o te ta u of the Oron gon u i the Herein apparently the phrase ma ta hi Oron gon u i is summer o te ta u does not bear its usual signification of the fi rst month of the Maori year for that comes in winter Presumably it should read : That is the bird of the first ( month ) of the Oron gon u i season The cuckoo arrives here in spring In the myth of November D ecember] is Mat a ora the month of Tatau u ru ora said to be one of the months of the Oron gon u i season The same statement appears in the legend of the wanderings of Wh at on ga ,

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—

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Ka

k iia

hei

a

T

a ta u - u ru ora

Orongonu i

o te

te ta u

o

.

In the following extract from an old recital we encounter a K o te hoehoea ho te wha ra u roa he mea tu hu p u zzling remark : ‘

,

,

hei wha ha a tu i te m a ta hi o te ta u i te Orongon u i o te nga hu ru The long tailed and shining cuckoos are despatched tu hoehoe in order to call attention to the firs t ( month ) of the season the The expression nga hu ru tu hoehoe i s Oron gon u i of the autumn —

,

applied to the latt er part of the Maori year the last two months or the t enth and eleventh months before which time both cuckoos have left these Islands In the above sentence it must be the spring that is referred to because the cuckoos arrive here at that time but I cannot understand the allusion to autumn The wording of the sentence might lead one to surmise that it had been composed in some far northern isle but yet the Oron gonu i is connected with autumn In yet another old recital we find the sentence Hine rau wh aran gi was born in the A on u i (month ) of the Oron gon u i Now A on u i is lat e autumn and here again Again in an O l d myth Oron gon u i is associated with the autumn we are told that Te I k a roa (personified form of the Milky Way ) and two other b eings were app ointed as guardians of the Oron gonu i and T ak u ru a seasons to keep them separat e and so avoid conf u sion S o that it wou l d lest one of them should become continuous appear that the name of Oron gon u i was applied to a prolonged season from S ept ember to about May S ummer and wint er are personified in two beings named Hine raumati the S ummer Maid and Hine t a k u ru a the Winter Maid These damsels are said to have been the daughters of one Tangaroa a k iu k iu and both of them were taken to wife by Te Ra the sun The Winter Maid dwel l s ou t on the ocean and controls the food supplies of that region the innumerable tribes of fish represented by Tangaroa The S ummer Maid dwells on land her t ask being to foster the food products of the earth Ra the sun spends half a year with each of his t wo wives At the time of the ta ha nga o te ra or changing of the sun of the Maru aroa ( that is the winter solstice ) Ra commences to return from the ocean toward the land there t o dwell with Hine raumati In certain myths the moon is alluded to as being of the male sex and he also had or has two wives Rona and Tangaro a a roto ; the former is the woman in the moon The moo n ‘ is ever connected with water hence perhaps the association of the name of Tangaroa an ocean being with the moon We have seen that several nights of the moon are named Tangaroa while Tangaroa and Rona are said to be t h e tide controllers ,

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T H E MAO R I D I V I S I O N

T IM E

OF

1 4

.

hence their secondary names of Wh a k a m a u t a i When Hina uri the darkened moon crossed the ocean to a far land h e was taken S ) ( to wi fe by T in irau son of Tangaroa A quaint Ol d myth shows how Raumati ( summer) mated with Raro the lower world their o ffspring being Puanga T a k u ru a and Mata riki ( Rigel S irius and the Pleiades ) Not only did cert ain stars mark the seasons they were also believed to control them and to foretell the coming conditions of seasons Hence by noting the ap p earance of stars the Maori belie v ed that he could foresee good and bad seasons R u au mok o of the underworld is said to bring about the change in the seasons often marking such change with an earthquake A S one old sage remarked concerning the latter phenomenon : I t is the E arth Mother shaking her breasts and a Sign of the change of seasons F ine calm summer weather is termed the Paki o Ruhi When Raumati ( summer) issues her commands to R eh u a ( Antares ) he appears in hazy form and heats and dries up the earth and vegetation and renders man languid Then man is heard to R eh u a has alighted say K u a ta u a R ehu a ha i ra ro also R eh u a also K u a ta hu a R ehu a Rehna has kindled directs the migration of whitebait while Wh an u i (V ega ) t ells the Maori folk when to lift their crops Anothe r old myth tells us that D a y and Night begat Wh a k a a h u and i iri ( Pipiri ) summer and winter who were born in the vast realm of Wa t ea ( space ) Both were females and both were t aken to wife by Rehna The following t erms applied to seasons have been collected in divers quart ers -

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T T T T T T T T T T T T

au

au

au au au au au au

au au au

k ai

ho bo ru u ra

ra

r

A g oo d

wh e u n u hua h a w e re t u k u roa

ku t o hi oki m k ato

s ea s on ,

b u o

n t eo

us

and

frui t ful

.

a

r

>A

a

w a iik a

l

ea n , c o

ld

,

b c kwa rd

or

s e a s on

a

.

I

w h n m o J When a native was giving me a number of these season names &c he commenced with th e remark K 0 nga i ngoa o nga ta u the names of the seasons Here he clearly emplo y ed the term ta u as denoting a season not a year thus following the old Polynesian usage The P a u motu V oca bu l a ry gives t h e meaning of ta u as a period The word Matiti apparently a star name seems to have been employed to denot e summer much as Rehna and Wh ak a a h u were Wh a k a ah u is probably Castor or Pollux Williams states that F ive subdivisions of the season were indicated by t h e addition of certain terms : M a ti ti ta u ; M a ti ti ha n d ; M a titi 1

au

e

a

ar

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,

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Matiti tau commences some time in November and Matiti ruwai ends in Ap ril In t h e narrative of Bligh s vo y age to the -

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’

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D O MI NI O N M U SE U M M O N O G R APH

42

NO

4

.

.

Pacific we are told that the Tahitian division of time was by moons but that they likewise divided the year into six parts each of which was distinguished by the name of the kind of bread fruit then in season We have now scanned the Maori syst em of the division of time as far as it is known to us I nasmuch as the year co rn m en c ed with the appearance of the first new mo on after the Pleiades or Rigel wa s first seen above the eastern horizon j ust before daylight then it follows that the N ew Y ear s D ay of the Maori was no fixed quantity ; it had not the precision of our Moreover the hints concerning intercalation or rearrange own ment and the use of a thi rteenth lunar month Show that the Maori endeavoured to make his year of twelve lunar months agree with the solar or sidereal year These were the di fficulties encount ered by barbaric man in h is endeavours to mark the passage of time The Maori possessed a n umber of checks on his incomplet e system and should he stray too far he could insert a supplement ary month to put him back on the right roa d The di fferences noted in month and night names m ay perhaps be accounted for by isolation or comparative isolation of tribes for a long peri od of time In this connection we must also consider the q uestion of the various p arties of immigrants having c ome from di fferent regions The Maori relied on regularly recurring phenomena & c as the tides the morning song of birds and so on in order to indicat e specific time hence such remarks as the following : E re the birds K a ore a n o hi a ho te ma n u ha ha ere ma ta u began to Sing we depart ed F rom some far land lost amid the shades of the setting sun the Maori brought hither the Pleiades year and his crude reckoning of time by the lunar month He brought also the knowledge of Ra and S ina and Rongo and Ira and the Whanau Marama the S hining Ones who gleam across the re alm of Wa t ea when Whiro sends darkness t o cover the body of the old E arth Mother He invoked the aid of those beings in his perilous j ourney down the path of life for h e believed them to be wondrous powers t o be pot en t gods in themselves To T a me the ruddy sun he ascribed the origin of mankind ; to Rongo he looked for aid in the art of the husbandman ; to the little suns he directed invocations concerning the fruits of the earth To all of these moreover he turned when endeavouring to regulate his system of time division He had not evolved any true chrono l ogical system ; he was still groping his age long way on the dim p ath of progress when our forbears appeared from the great ocean and arrested his march Never again will the Maori scan the heavens to not e the appearance of the revered Pleiades ; nevermore will his women folk greet the lor d ly stars with dance and song and tears The app earance of V ega is no longer looked for in the chill hour of dawn ; never aga i n from hamlet to hamlet will reso u nd the ringing cry K 0 Wha n u i E 1 K 0 Wha n u i ! I n the days of the gods the celestial beings Uru te ngangana R oih o and R oa k e abode at Pou tiri a o in order to c ontrol the branches of the year It was there that the science of ta ta i ,

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T H E MA O R I D I V I S I O N

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43

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was born The y cont rolled time and to them we owe the U nceasing regularity of the movements of the S hining Ones on high And even as his women turned ever to Pale Hina in their hour of trouble so did the Maori rely on Rongo of the great waters and Tane of the heavens to measure out the fleeting year a rora ngi

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T E RM S E M P L O Y E D TO D E N OT E TIM E E v n i n g L t p t of ft n oon Du k E v ni n g Ev ni g To d y N ow P n tly Th p n t t im T o m o ow n t ly To d y P A li t t l whil T h t im t o o m T i m t o om Amu i k n i h ft H n fo w d H ft p o k n of t ill y t g in ; Up t o t h t im nd wh n D y t im d t o n igh t T o d w n o pp o k k f oll o wi n g d y A o g th T w o d y o ff Ao k n i Th d y off Ao k n i t S v l d y o ff Ao k w k D yb k Cf Aw t Ao t k N t d y t o m o ow A o in A ko k n i fu t u t im H ft At k A i n k o A in N x t d y t o m o ow A ou u D wn T o m o ow Ap op o A t om fu t u t im 2 At Mo n in g Tim o f d w n At b p A t p o n gi p on gi Tim o f d w n I n t hi D y ft S A t hi t o m o ow Aw k T wo d y h n S Ao k F ou d y h Aw k w k M iddl o f d y Aw t Tin o w t B o d d y li gh t M idd y S o on W w S M k Sy D w h v n l y b o di D wn m o n in g To i in W h t t im ? A h wh o f fu t u i n wh in h of p t t im ; n on h i n t im l on g Wh t N h t im S y n N wh t im of p t t im d fi it o in d fi n it I A n i n t v l o f t im h ou n g n o h ou n g y A go T ho ng h ou g y h n S .

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NE W ZEA L AN D BROW N COA LS with Spec ial R eference to the i r e i n Us Gas prod u cers By H Rand MA B se and W O R G ILL ING MA B se N ati onal R e se arch Schol ars Ed u cation De partment P R IC E 2 P g 2d l

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HISTOR Y OF TH E PORTOB E LLO MA RI NE FlSH-H ATC H E RY Illu strated By the Hon Geo M T homson P R IC E 7 6 d P p P g d ( i l d 4 &d ; b PR ESS O PINI ON S mp h f th m t i ff t i l l b igi l h O ti d D u di Ot g D i l y T i m y t publi h d A w k f di g i t t E m g S t D u d i 2

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