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We should remember Stolen! as a significant expression in the Dogon myth of how fire was brought down from the 'sky' to the 'earth'

... Considering the fact that the crossroads of ecliptic and Galaxy are crisis-resistant, that is, not concerned with the Precession, the reader may want to know why the Mangaians thought they could go to heaven only on the two solstitial days. Because, in order to 'change trains' comfortably, the constellations that serve as 'gates' to the Milky Way must 'stand' upon the 'earth', meaning that they must rise heliacally either at the equinoxes or at the solstices. The Galaxy is a very broad highway, but even so there must have been some bitter millenia when neither gate was directly available any longer, the one hanging in midair, the other having turned into a submarine entrance ...

- viz. it had to be stolen:

... All was now ready for departure except that there was no fire in the smithy. The ancestor slipped into the workshop of the great Nummo, who are Heaven's smiths, and stole a piece of the sun in the form of live embers and white-hot iron. He seized it by means of a 'robber's stick' the crook of which ended in a slit, open like a mouth. He dropped some of the embers, came back to pick them up, and fled towards the granary; but his agitation was such that he could no longer find the entrances. He made the round of it several times before he found the steps and climbed onto the flat roof, where he hid the stolen goods in one of the skins of the bellows, exclaiming: 'Gouyo!', which is to say. 'Stolen!'. The word is still part of the language, and means 'granary'. It is a reminder that without the fire of the smithy and the iron of hoes there would be no crops to store ...

... The jaguar learned from the grasshopper that the toad and the rabbit had stolen its fire while it was out hunting, and that they had taken it across the river. While the jaguar was weeping at this, an anteater came along, and the jaguar suggested that they should have an excretory competition. The anteater, however, appropriated the excrement containing raw meat and made the jaguar believe that its own excretions consisted entirely of ants. In order to even things out, the jaguar invited the anteater to a juggling contest, using their eyes removed from the sockets: the anteater's eyes fell back into place, but the jaguar's remained hanging at the top of a tree, and so it became blind. At the request of the anteater, the macuco bird made the jaguar new eyes out of water, and these allowed it to see in the dark. Since that time the jaguar only goes out at night. Having lost fire, it eats meat raw. It never attacks the macuco ...'

... A man had a daughter who possessed a wonderful bow and arrow, with which she was able to bring down everything she wanted. But she was lazy and was constantly sleeping. At this her father was angry and said: 'Do not be always sleeping, but take thy bow and shoot at the navel of the ocean, so that we may get fire.' The navel of the ocean was a vast whirlpool in which sticks for making fire by friction were drifting about. At that time men were still without fire. Now the maiden seized her bow, shot into the navel of the ocean, and the material for fire-rubbing sprang ashore. Then the old man was glad. He kindled a large fire, and as he wanted to keep it to himself, he built a house with a door which snapped up and down like jaws and killed everybody that wanted to get in. But the people knew that he was in possession of fire, and the stag determined to steal it for them. He took resinous wood, split it and stuck the splinters in his hair. Then he lashed two boats together, covered them with planks, danced and sang on them, and so he came to the old man's house. He sang: 'O, I go and will fetch the fire.' The old man's daughter heard him singing, and said to her father: 'O, let the stranger come into the house; he sings and dances so beautifully.' The stag landed and drew near the door, singing and dancing, and at the same time sprang to the door and made as if he wanted to enter the house. Then the door snapped to, without however touching him. But while it was again opening, he sprang quickly into the house. Here he seated himself at the fire, as if he wanted to dry himself, and continued singing. At the same time he let his head bend forward over the fire, so that he became quite sooty, and at last the splinters in his hair took fire. Then he sprang out, ran off and brought the fire to the people ...

Similarly Teke and his companion oti were out in the night stealing - but this pair were out in order to (had been ordered to) gather roots:

he oho.a Teke.raua ko oti.ko toraua titiro Teke, Oti, and their assistants [toraua titiro] went on. Teke secretly told [he nave] his assistants, 'Later during the night you are to go (there) and dig up the yams of my (classificatory) brother (tangata taina) Maeha.

When you have dug out all the big and small roots, so that nothing is left in the soil (? ka paepae tahiro),

tokoa, he nave e Teke.ki toona titiro.ani(-)
ra.i te po.e oho korua e tuu. e keri i te
uh(i) era o tooku tangata taina era.a Maeha
ana keri korua rua nui rua iti ka paepae.
Pae 1. To end, to come to an end; ku-pae-á taaku kai, I have no more food; pae-atu, to leave en masse; ku-pae-atu-á tagata ki Hangaroa tai. everybody has left for Hangaroa Bay. 2. To start, to break out (of wars, fights: taûa); ku-pae-á te taûa, the fight, the war, has started. 3. Dressed, edged stones anciently used to enclose a permanent umu; paepae wall of undressed stones built as protection against the wind; also any other protection. Pa'e: Of a boat, to deviate, to drift, to stray under the effects of currents or winds; ku-pa'e-á te vaka i te tokerau, the wind has made the boat deviate from its course. Vanaga. Paega: 1. Dressed stones forming the foundations of the ancient houses or of the walls of the monumental ahus; hare paega, house with stone foundations; paega-ahu, ahu wall. 2. Household, people who live in a hare paega. 3. To lay stones on the bottom and against the sides of a hole: he-paega i te rua. Vanaga. Pae. 1. Enough. 2. Division of a subject (paiga). Pau.: paega, a party, a side. Ta.: pae, division, part. 3. Threshold, sill, joist. P Ta.: pae, sill, joist. 4. To exhaust, to finish, past; e ko pae, impregnable; hakapae, to exhaust, to finish, to end, to execute, to accomplish, to conclude, to consummate, to consume, to achieve, to acquit. Paea: 1. Enough, past. 2. To decay, to waste away; paea tooa, to deprive. Paega, foundation. Paepae, pavement, plank, canoe; hakapaepae, to lay planks, to floor. P Pau.: paepae, a raft. Mgv.: paepae, a pavement, to lay up stones with regularity into a wall. Mq.: paepae, elevated pavement on which the house is built. Ta.: paepae, pavement, raft. Paero, all, totalit, to sweep off all. Churchill.

... It is certainly true that the exterior form of the hare paenga, when the superstructure and thatch are intact, resembles an overturned boat, with the form established by the foundation. However, it is equally true (and perhaps equally important) that the configuration of the foundation is otherwise most like the Rapa Nui vulva design called komari. The komari is the quintessential female symbol which is everywhere prominent in Rapa Nui art, often carved in rock and wood, incised on human crania, and painted on the human body. In the hare paenga foundation form, the komari is cut in stone and embedded in the earth, the cosmologically female realm. Spanning above, over and virtually into this komari foundation is the ridgepole 'backbone' and curved rafter 'ribs' of what I surmise to be a symbolically male form. In short, we have a shelter which may be metaphorically understood as 'the sky father enclosing his progeny as he embraces the earth'. Those progeny entered and departed this male/female, earth/sky form through a low, dark tunnel which may be logically compared to the birth canal. This postulated symbolism does not, of course, negate the 'overturned boat' comparison, since Polynesian canoes were often likened to the bodies of great ancestors or to Tane as First Man. The canoe which transported the first exploratory voyage to Rapa Nui was said to have been called The Living Wood, a reference to Tane. Indeed, it is likely that the 'overturned boat' concept and its relationship to home, hearth and lineage, which is so graphically visible, was commonly understood (hence its retention in the oral literature), while the more esoteric godly connections, perhaps along the lines of those explored here, were known only by spiritual leaders ...

E:59

tahi ro.e hatihati. e hakapiipii.ki rava mai then you shall break them up completely and rub the pieces in your hands. This way, when Maeha names them, I can find out the names of the various kinds of yams.' [te ingoa.o te uhi]
ai e au te ingoa.o te uhi.ana ki (crossed out: e teke). e Maeha

he ki hokoou a Teke.ki toona titiro.e keo Then Teke said to his assistants, 'Work quickly until late at night (? or 'until it gets light', ite ao ana),
mai korua i te ao ana.ana mai i te taro-
Hati 1. To break (v.t., v.i.); figuratively: he hati te pou oka, to die, of a hopu manu in the exercise of his office (en route from Motu Nui to Orongo). 2. Closing word of certain songs. Vanaga. Hahati. 1. To break (see hati). 2. Roughly treated, broken (from physical exertion: ku hahati á te hakari) 3. To take to the sea: he hahati te vaka. Vanaga. Ha(ha)ti. To strike, to break, to peel off bark; slip, cutting, breaking, flow, wave (aati, ati, hahati); tai hati, breakers, surf; tumu hatihati, weak in the legs; hakahati, to persuade; hatipu, slate. P Pau.: fati, to break. Mgv.: ati, hati, to break, to smash. Mq.: fati, hati, id. Ta.: fati, to rupture, to break, to conquer. Churchill. HAKI, v. Haw., also ha'i and ha'e, primary meaning to break open, separate, as the lips about to speak, to break, as a bone or other brittle thing, to break off, to stop, tear, rend, to speak, tell, bark as a dog; hahai, to break away, follow, pursue, chase; hai, a broken place, a joint; hakina, a portion, part; ha'ina, saying; hae, something torn, as a piece of kapa or cloth, a flog, ensign. Sam., fati, to break, break off; fa'i, to break off, pluck off, as a leaf, wrench off; fai, to say, speak, abuse, deride; sae, to tear off, rend; ma-sae, torn. Tah., fati, to break, break up, broken; fai, confess, reveal, deceive; faifai, to gather or pick fruit; haea, torn, rent; s. deceit, duplicity; hae-hae, tear anything, break an agreement; hahae, id. Tong., fati, break, rend. Marqu., fati, fe-fati, to break, tear, rend; fai, to tell, confess; fefai, to dispute. The same double meaning of 'to break' and 'to say' is found in the New Zealand and other Polynesian dialects. Malg., hai, haïk, voice, address, call. Lat., seco, cut off, cleave, divide; securis, hatchet; segmentum, cutting, division, fragment; seculum (sc. temporis), sector, follow eagerly, chase, pursue; sequor, follow; sica, a dagger; sicilis, id., a knife; saga, sagus, a fortune-teller. Greek, άγνυμι, break, snap, shiver, from Ѓαγ (Liddell and Scott); άγν, breakage, fragment; έκας, adv, far off, far away. Liddell and Scott consider έκας akin to έκαςτος, each, every, 'in the sense of apart, by itself', and they refer to the analysis of Curtius ... comparing Sanskrit kas, , kat (quis, qua, quid), who of two, of many, &c. Doubtless έκας and έκαςτος are akin 'in the sense of apart, by itself', but that sense arises from the previous sense of separating, cutting off, breaking off, and thus more naturally connects itself with the Latin sec-o, sac-er, and that family of words and ideas, than with such a forced compound as είς and κας. Sanskr., sach, to follow. Zend, hach, id. (Vid. Haug, 'Essay on Parsis'.) I am well aware that most, perhaps all, prominent philologists of the present time - 'whose shoe-strings I am not worthy to unlace' - refer the Latin sequor, secus, even sacer, and the Greek έπω, έπομαι, to this Sanskrit sach. Benfey even refers the Greek έκας to this sach, as explanatory of its origin and meaning. But, under correction, and even without the Polynesian congeners, I should hold that sach, 'to follow', in order to be a relative to sacer, doubtless originally meaning 'set apart', then 'devoted, holy', and of έκας, 'far off', doubtless originally meaning something 'separated', 'cut off from, apart from', must also originally have had a meaning of 'to be separated from, apart from', and then derivatively 'to come after, to follow'. The sense of 'to follow' implies the sense of 'to be apart from, to come after', something preceding. The links of this connection in sense are lost in Sanskrit, but still survive in the Polynesian haki, fati, and its contracted form hai, fai, hahai, as shown above. I am therefore inclined to rank the Latin sequor as a derivative of seco, 'to cut off, take off'. Welsh, haciaw, to hack; hag, a gash, cut; segur, apart, separate; segru, to put apart; hoc, a bill-hook; hicel, id. A.-Sax., saga, a saw; seax, knife; haccan, to cut, hack; sægan, to saw; saga, speech, story; secan, to seek. Anc. Germ., seh, sech, a ploughshare. Perhaps the Goth. hakul, A.-Sax. hacele, a cloak, ultimately refer themselves to the Polynes. hae, a piece of cloth, a flag. Anc. Slav., sieshti (siekā), to cut; siekyra, hatchet. Judge Andrews in his Hawaiian-English Dictionary observes the connection in Hawaiian ideas between 'speaking, declaring', and 'breaking'. The primary idea, which probably underlies both, is found in the Hawaiian 'to open, to separate, as the lips in speaking or about to speak'; and it will be observed that the same development in two directions shows itself in all the Polynesian diaclects, as well as in several of the West Aryan dialects also. Fornander.

Piki. To climb, to mount, to go up; piki aruga, to surpass; pikipiki, to embark, to go aboard; hakapiki, to climb. P Pau.:  piki, to climb, to ascend, to mount. Mgv.: piki, to mount, to go up, to climb. Mq.: piki, pií, to mount, to climb, to go aloft. Ta.: pii, to mount. Pikiga, ascent, steps, stairs; Mgv.: pikiga, a stair, ladder, step. Pikipiki: rauoho pikipiki, black hair and curly. P Pau.: tupikipiki, to curl, to frizzle. Churchill. Pau.: pikiafare, cat. Ta.: piiafare, id. Churchill. PI'I, v. Haw., to strike upon or extend, as the shadow on the ground or on a wall; to ascend, go up. N. Zeal., piki, to ascend. Sam.: pi'i, to cling to to climb. Marqu., piki, to climb, ascend; piki-a, steps, acclivity. Tong., piki, to adhere to, to climb, ascend. Fiji., bici-bici, a peculiar kind of marking on native cloth.Sanskr., pin'j, to dye or colour; pin'jara, yellow, tawny. Lat., pingo, to paint, represent, embroider. The marking out or tracing a shadow on the ground or on a wall was probably the primary attempt at painting. In the Hawaiian alone the sense of an ascent, compared to the lengthening of the shadows, has been retained. As the sun descended the shadows were thought to ascend or creep up the mountain-side. The sense of 'marking, tracing', seems only to have been retained in the Fijian, where so much other archaic Polynesian lore has been retained, and thus brings this word in connection with the Sanskrit and Latin. Fornander.

Pi. Mgv.: pi, full, complete. Mq.: pi, id. Churchill. Ta.: pi, young, green. Ma.: pipi, half-grown, not matured. Churchill. PI, v. Haw., to sprinkle, as water; to throw water with the hand; pi-pi, ka-pi, id. Sam., pi, to splash, slap, as a fish in a trap; ta-pi, rinse with fresh water; pisi, to splash with water. Tah., pi-pi, sprinkle with water. Sanskr., pi = , to drink; piv, id.; pinu, to sprinkle; pitha, a drink, water; pipâsâ, thirst. Greek, πινω, to drink; πιστρα, a drinking trough, drink, water; πιπισκω, give to drink; πωμα, drink, liquor, &c. Lat., bibo, to drink; bibulus, potus. Slav., pi, piti, pivati, to drink.The transition from the sense conveyed in the Polynesian to that in the West Aryan tongues will be intelligible to those who have observed the manner of drinking which probably obtained before cups or containers were used, and which is still very common among the Polynesians when travelling; it is by 'throwing the water with the hand' from the spring or river to the mouth. That primary sense seems to have survived in the Sanskrit pinu, to sprinkle. Fornander.

... in the ceremonial course of the coming year, the king is symbolically transposed toward the Lono pole of Hawaiian divinity ... It need only be noticed that the renewal of kingship at the climax of the Makahiki coincides with the rebirth of nature. For in the ideal ritual calendar, the kali'i battle follows the autumnal appearance of the Pleiades, by thirty-three days - thus precisely, in the late eighteenth century, 21 December, the winter solstice. The king returns to power with the sun. Whereas, over the next two days, Lono plays the part of the sacrifice. The Makahiki effigy is dismantled and hidden away in a rite watched over by the king's 'living god', Kahoali'i or 'The-Companion-of-the-King', the one who is also known as 'Death-is-Near' (Koke-na-make). Close kinsman of the king as his ceremonial double, Kahoali'i swallows the eye of the victim in ceremonies of human sacrifice ... In the deep night before the image [of Lono] is first seen, there is a Makahiki ceremony called 'splashing-water' (hi'uwai). Kepelino tells of sacred chiefs being carried to the water where the people in their finery are bathing; in the excitement created by the beauty of their attire, 'one person was attracted to another, and the result', says this convert to Catholicism, 'was by no means good'. At dawn, when the people emerged from their amorous sport, there standing on the beach was the image of Lono. White tapa cloth and skins of the ka'upu bird hang from the horizontal bar of the tall crosspiece image. The ka'upu is almost certainly the albatross, a migratory bird that appears in the western Hawaiian chain - the white Lanyon albatross at Ni'ihau Island - to breed and lay eggs in October-November, or the beginning of the Makahiki season ...

pa.mo hahao o te uhi.he hakahoki mai when you shall take the baskets and fill them up with yams.' To this they replied, 'Agreed.'
i te kī.ku mao ana.he oho.a Teke.he tuu ki te
... As has already been mentioned, the Delphians worshipped Dionysus once a year as the new-born child, Liknites, 'the Child in the Harvest Basket', which was a shovel-shaped basket of rush and osier used as a harvest basket, a cradle, a manger, and a winnowing-fan for tossing the grain up into the air against the wind, to separate it from the chaff. The worship of the Divine Child was established in Minoan Crete, its most famous early home in Europe. In 1903, on the site of the temple of Dictaean Zeues - the Zeus who was yearly born in Rhea's cave at Dicte near Cnossos, where Pythagoras spent 'thrice nine hallowed days' [27] of his initiation - was found a Greek hymn which seems to preserve the original Minoan formula in which the gypsum- [white-] powdered, sword-dancing Curetes, or tutors, saluted the Child at his birthday feast. In it he is hailed as 'the Cronian one' who comes yearly to Dicte mounted on a sow and escorted by a spirit-throng, and begged for peace and plenty as a reward for their joyful leaps ...
hare o Maeha.he tuu he no(ho). i ira ana i moe ai Teke went away and came to the house of Maeha [he tuu ki te hare o Maeha]. There he lay down (?) as though he were going to sleep that night.
i tau po era.
Ma'eha. Brightness, bright, to lighten, to brighten up; ku ma'eha-á, it has already lightened up. Vanaga. 1. Light, brightness; to shine, to be bright, to glimmer, to glow; maeha mahina, moonshine; maeharaa, sunrise. Maehamaeha, bright. Hakamaeha, to brighten. Mq.: maeoeo, bright, transparent. 2. To get out of the way. 3. Thin, slender, slight. Churchill.

Noi. To bend down toward the ground, to bow down, to worship. Hakanoi, to prostrate oneself. Ta.: Noinoi, small, fine. Mq.: noi, a dwarf, of slow growth. Ha.: noinoi, small, as a dwarf. Churchill.

he po.he oho. te tangata.erima te kauatu.ki te It grew dark [he po], and fifty men came to dig up the yams [ki te uhi keri]. They arrived [he tuu), dug out [he keri] the yam roots, and rubbed small pieces of them between their hands [hakapiipii → Tah., pi-pi, sprinkle with water] ...
uhi keri.he tuu he keri. i te uhi hakapii(-)
Keri. To dig, to grub up, to root up, to excavate, to mine; rubbish; the wake of a ship; to sow (kekeri). Kerikeri, to scratch. Keriga, excavation. Kerihaga oone, farmer. P Pau.: keri, to dig. Mgv.: keri, to dig, to scrape. Mq.: kei, to dig, to spade up, to excavate, to work the soil. Ta.: eri, to mine. The manner of digging underlies the sense of this word; the digging implement is a sharpened stick (oka) driven into the earth by arm power and then used as a lever to loosen the mold. Churchill.

... Then the canoe was made to drink salt water; it was dipped forwards and backwards in the waves of the great moving altar of the gods and thus consecrated to Tane. A marae was made for him in the little house aft of the deck, and the three masts were rigged with ropes and strong mats for sails and long tapa pennants streaming from them ...

pii i te uhi.he ngaroa e Maeha.te heruru (crossed out: Maeha heard something, namely the noise that the men made, and he said [he-ki mai mai te rua painga] from the other side (of the house) to Teke, 'Hey you! This is the first time that such a noise has been heard at night.'

[he ki mai a Teke] Teke answered from his side (of the house) [mai toona painga], 'My feet have made the noise that you heard.' [he vae ooku tau hetu ena.a koe hakarongo ena] And he very carefully [koro iti] made a noise [hakahetu] with his feet [i toona vae].

o Maeha) o te tangata.heki mai mai te rua painga
kia Teke.he ro koe ka tahi ana po.i he ruru ro mai
he ki mai a Teke.mai toona painga.he vae ooku
tau hetu ena.a koe e hakarongo ena.ai ka haka(-)
Ru. A chill, to shiver, to shudder, to quake; manava ru, groan. Ruru, fever, chill, to shiver, to shake, to tremble, to quiver, to vibrate, commotion, to apprehend, moved, to agitate, to strike the water, to print; manava ruru, alarm; rima ruru, to shake hands. P Pau.: ruru, to shake, to tremble. Mgv.: ru, to shiver with cold, to shake with fever, to tremble. Mq.: ú, to tremble, to quiver. Ta.: ruru, to tremble. Churchill. Mgv.: eager, in haste, impatient. Ta.: ru, impatience, haste. Churchill. Ruru, to tremble, an earthquake. Sa.: lūlū, lue, to shake. To.: luelue, to roll; lulu, to shake. Fu.: lulū, to tremble, to shake, to agitate. Niuē: luelue, to shake; lūlū, to shake, to be shaken. Nuguria: ruhe, motion of the hands in dancing; luhe henua, an earthquake. Uvea, Ha.: lu, lulu, lululu, to shake, to tremble, to flap. Fotuna: no-ruruia, to shake. Ma.: ru, ruru, to shake, an earthquake. Ta., Rarotonga, Rapanui, Pau.: ruru, to shake, to tremble. Mgv.: ru, to tremble; ruru, to shake. Mq.: uu, to shake the head in negation; uuuu, to shake up. Uvea: ue i, to shake; ueue, to move. Rapanui: ueue, to shake. Churchill 2.

... When this tremendous task had been accomplished Atea took a third husband, Fa'a-hotu, Make Fruitful. Then occurred a curious event. Whether Atea had wearied of bringing forth offspring we are not told, but certain it is that Atea and her husband Fa'a-hotu exchanged sexes. Then the [male] eyes of Atea glanced down at those of his wife Hotu and they begat Ru. It was this Ru who explored the whole earth and divided it into north, south, east, and west ...

Paina. Human likeness, large doll (made in ancient times). Vanaga. T. To make a noise. H. To sound, as in breaking or tearing anything. Churchill. - ... Der Cultus bestand in Anrufung der Götter, deren Willen der Priester erklärte, in Opfern an Lebensmitteln, auch an Menschen, und in der Feier gewisser, zu bestimmten Zeiten wiederkehrender Feste (rakauti), von denen das erste im Früjahr 2 Monate dauerte, das zweite im Sommer mit der Errichtung einer Pyramide aus Zweigen (paina) endete, das dritte in den Winter fiel; bei allen fanden Tänze, Gesänge, Spiele aller Art statt ...

Teke and Maeha were 'brothers', located at opposite sides of 'the house'.

hetu koro iti no.i toona vae.he otea.he ea a Teke It grew light [he otea] and Teke went out [he ea a Teke ki haho] in the twilight to urinate [i te po ana mimi].
ki haho.i te po ana mimi.he ki hokoou mai
... There was no water in the village. The lakes and rivers were dry. Raven and Crow, two young girls who were having their first menstrual courses, were told to go and draw water from the ocean. Finding the journey too long, Raven decided just to urinate into her basket-bucket. She decieved no one and was severly scolded. Crow returned much later but with drinking water. As a punishment, Raven was condemned never to find water in the summer; only in winter would she find something to drink. For that reason the Raven never drinks during the hot months; she speaks with a raucous voice because of her dry throat ...

... On the fifteenth day of the month of October (tangaroa uri), Nonoma left the house during the night to urinate outside ... (E:75 → 59 + 16)

Puku. 1. To feel an urge to defecate or to urinate, etc.: ku-puku-á te mimi: to need to urinate. 2. Rock, boulder: puku ma'ea; puku oone, hillock, earth mound. Vanaga.

Yam roots was the 4th item enumerated by king Matua A Taana:

1

60

Banana shoots

te huri maika

2

61

Taro seedlings

te uru taro

3

62

Sections of Sugarcane

tepupura toa

4

63

Yam roots

te uhi

5

64

Sweet potatoes

te rau kumara

6

65

Hauhau trees

te hauhau

7

66

Paper Mulberry trees

te mahute

8

67

Sandalwood trees

te naunau

9

68

Toromiro trees

te toromiro

10

69

Ferns

te riku

11

70

Rushes

te ngaatu

12

71

Yellow roots

te pua

13

72

Tavari plants

te tavari

14

73

Moss

te para

15

74

Nga Oho plants

te ngaoho

16

75

Grass

te mauku tokoa