In my next paper I hope to prove that the resemblance between Polynesian beliefs—such as the Deluge—and Asiatic beliefs is very much more than mere coincidence, and are preeminently attestive of historical contact; the evidence being as strong as any I have placed before you in this paper on the stone and serpent-worship, which Mr. Ranken attests must have been derived from elsewhere. It will be seen that the monoliths are used for exactly the same purpose as the Maoris employ the puta-tieke tree; the practice being a survival of the “cultus of the generative principle,” as indicated. The coincidence theory is too facile an explanation to be trusted, and merely “draws a red-herring across the scent,” and serves to retard investigation. When the “stone worship and serpent symbols” are scattered from Great Britain—by way of Carthage, Egypt, Ceylon, the Pacific Islands—to the ruined cities of Central America, the reading is “historical contact,” not “coincidence.” One race has carried it, the Phænician kna, the Polynesian kanaka, to the former denizens of Turanian India, or Bharata.

The importance of Mr. Turnbull Thomson's theory, that the Maori and other so-called Malayo-Polynesians originally migrated from Bharata, the ancient name for Peninsular India, can hardly be exaggerated; for, as I suggested in the latter end of my paper on this subject, the name kanaka connects the race with the Kna or Phænicians, and Kanaanites. I have elsewhere shown that the Phænicians originally were a Turanian race, inhabiting this very region, whence they migrated to the Mediterranean. Kân (the Biblical Cain), was a name for a Turanian race inhabiting Peninsular India in times preceding, as well as after, what is generally termed the Deluge, a traditional echo of which is preserved in the Hebrew and other eastern writings. Kân is a name of the god Krishna, a deity originally Turanian, as I have tried to show; and the second Buddha was named Kanaka Buddha, a name that connects him with the Turanian Kân, the Phænician Knâ, or Knâs, and the Polynesian kanaka. The racial name is still preserved in Peninsular India, as the Coast of Kanara, and the Karnatic, whence the different lines of migration passed eastward and westward. That Kân is a name of Krishna is evidenced in the name Kânpur (Cawnpore)=the city of Krishnâ and, as further evidence of Krishnâ's Turanian origin, I may mention that at the shrine of Pooree, or Juggernâth, the original Turanian Trinity—Rudra or Siva, Uma or Kali, and Juggernâth or Krishnâ—claim the exclusive devotion of the pilgrims; a fact that points to the intimate relation that I have tried to establish in my paper as existing between them—viz., as the father, mother, and offspring of all Turanian forms of trinities.

The name Maori can also be traced to Turanian India. Mr. W. L. Ranken, in his essay on “Mahori Migrations,” already quoted from, speaking of the name Maori, as applied to themselves by the copper-coloured Polynesians, says: “This name varies with the dialects of the different groups: it is in some Mahoii, in others Maori, and in many Mahori; by the last, the name would be recognised by more members of it than by any other name.” If it might be inferred from this that the original form of the name was Mahori, this approaches so nearly the form Mahari of Southern India—that is, the Mahars or scavenger-caste, as known to Europeans, that I think there can be little doubt that these latter represent, on the Asiatic Continent, a people that has had since aboriginal times a very wide diffusion: on the one hand, peopling the islands of the light-coloured Polynesians; on the other, (and in intimate connection with Phænicians), the northern regions of Africa—the former the Maori, or Mahori, the latter the Mauri (inhabitants of Mauritiania), later known as Moors.

The late Rev. R. Taylor suspected that there was a connection between the names “Maori” and “Moor,” but, in common with others, he imagined that the Maori races represented one or more of the lost tribes of Israel; and thus, the Moor being deemed an Arab, he accounted for racial affinity. For the theory there was some amount of seeming foundation, in the striking similarity of certain customs and traditions. But the true explanation is to be found in the fact that both Hebrew and Maori inherited, equally with the Phænicians, much that is common both to Egypt, Phænicia, Babylonia, and India—that is, Turanian customs and traditions.

Another feature that points the connection of Maori, Egyptian, and Turanian tradition, is the connection of the Atua Potiki (or “child-gods”) of the Maoris with the Ptah of Egypt, and the Pataikos of Phænicia. “The Phænician Pataeki were the children of Phtha, also called children of Sadik. “The Egyptian Ptah=the opener, and was represented as a bow-legged dwarf, or fætus =the Phænician Pataikos, “the Creator of the world, the sun, and moon, out of chaos (ha), or matter (mu).” These quotations from “Chambers’ Encyclopædia” enable me to confirm much that I have advanced about the Maori Tiki, conclusions that I arrived at before I came across this further evidence. Here we have Ptah, Pataikos, and Potiki= the “child or opener of the womb of Nature,” the anthropomorphic Deity or Creator, represented as a bow-legged dwarf, or fætus, a description that exactly describes the heitiki (Ahua-Tiki) of the Maoris, the much-prized greenstone ornament, which is worn round the neck as an image or remembrance of Tiki, and the type of all the images that figure in Maori carvings, and probably explanatory of them; these, moreover, form the only approach to

images found among the Maoris. As Tiki represented the Creator, who is said by Maori tradition to have created man in his own image, as an Ahua-Tiki, or Tiki's likeness, it was just to represent him (Tiki) as an anthropomorphic deity of the form of a fætus. As the Egyptian Ptah, the Pataikos of the Phænicians, created the universe, with man, out of chaos (ha); so the Maori Potiki, or Tiki, creates man, (he potiki, as “a gift of Tiki,”) from the chaos (po). At least this is the rendering of potiki as given by Mr. Taylor. The etymology is, however, possibly, not to be trusted, and fanciful; and at all events only “punningly” strengthens, by an etymological resemblance, the more important fact of an identity of fossil names.

I have already in my paper striven to identify Tiki (the Chinese Taiki) with the anthropomorphic deity corresponding to the third member of a series of Turanian triads; I have also shown that he corresponds in function, and even in some forms in name, with Rudhra (Mahadeo), or Siva of the Aryan triad or Trinity; similarly his wife Pani corresponds, as was shown, to Kali or Uma, the mother-goddess. I had not, at the time of writing my paper, the data to identify the form Pani with any known goddess having a name in any way resembling it. I have since, however, in the Phænician connection, come upon traces of a probable solution, which fits in with or answers all the features of the case. Bearing in mind, then, that Pani is only another name for Umâ or Kali, a mother-goddess, we find a corresponding goddess worshipped in Western Asia by the Phrygians and others, and later by Greeks and Romans, Rhea, the mother of the gods, who is also Kybele, or Kybebe, a goddess of Turanian origin, and corresponding probably to Kali. Ky-bebe is possibly only a form of Kala-bebe=black woman in Hindustani, and equivalent to Kali, which Kybele also resembles. She was emphatically the mother-goddess, and was called Ma or Ammas (mother), which is exactly the Hindustani amma = mother. This is not very far from the idea of Uma, another name of Kali, and corresponding to Hema, or Houmea, or Pani, of the Maoris. Now this cult of a mother-goddess of Western Asia, in common with other features, such as Baal worship, and the phallic worship (already pointed out as common to India, Babylonia, Egypt, and Phænicia), appears again among the Celts in Britain and Ireland. The phallic image of Rudhra, the Maha-deo or phallos, appears in Phænicia and Greece as the mudros, and in Ireland as the muidhir. Now, besides this phallic symbol, the Celtic Irish had a “father-god” and a “mother-goddess. “The father-god was called Dagdha-Mor=Dada Maha, or Maha Dada in Hindustani, that is, “the great-father.” Now as muidhir is equivalent to Maha-deo in Hindustani, the symbol of Rudhra or Siva, that is the phallos, the worship of Daghda-Mor is probably identical with, or closely connected with, the cultus of Maha-deo; the “great-father”

being one with the “great-god” that symbolised generation. Now the wife of Dagdha-Mor (the great-father), was the mothergoddess that gave her name to the River Boyne, Banna; which is just the Maori Pani, also the mother-goddess; and, thus, again, the Phrygian Kybêbê or Kybelê, the Egyptian Isis and the Hindu Kali. The fact that the Maori and the Phænician sprang from the same aboriginal race, the Kna, or Kanaka, and are not of the race of the Hebrew, but of that of the Turanian Cain, fully explains the connection between the Irish goddess Banna, and the Maori Pani.

Thus, from regions the antipodes of one another, fossils from the detritus of historical drift may be taken and compared, and their identity or affinity be determined. Thus, the Mahuta (or phallos) of Maori (Kanaka) tradition is found in its original form in India as Maha-deo, (the home of the Turanian Cain, or Kân, being the Land of Nod = India), and is represented in Phænicia, the new home of the children of Kain, or Kenan—that is, the Knâs, or Kenaanites—in the name mudros; and in Celtic Ireland, where, probably, Phænician colonies intermarried with and civilized the savage Aryans, in the form muidhir. Similarly, the Maori Potiki, the Hindu Batcha, the Egyptian Ptah, and the Phænician Pataikos, or Pataeki, (and perhaps the Greek Bachus and the Chinese Taiki), all refer to the child-god, the anthropomorphic deity, the creator, or demiurge. While I think it may be conceded that the Maori Pani, or Hema, is one with the Hindu Uma, or Kali; the Kybelê, or Kybêbε, called also Ma or Ammas, (that is, the mother-goddess) of Western Asia; the Isis of Egypt, and Banna of the Keltic Irish; and the Ish-tar, or Astarte, of the Phænicians (Ish-tar meaning “black woman”); the “dusk mother,” (Eostre of Northern Europe), the East, from whose womb the Sun-god is born: known among the Maoris as Tawhaki, (or, more properly, Karihi), in India as Krishna, in Egypt as Horus, in Greece as Bachus, or any other sun-god.

With reference to my deductions as to the kumara root being a Phallic symbol, equivalent to the yoni or womb of Nature, a particular form of which (as Mr. Colenso informs us) was designated “Pani's canoe,” I have somewhat further to add, confirmatory of what I advanced on that head. I tried to show the identity of the Maori Pani, the Hindu Kali, and the Egyptian Isis; as also that “Pani's canoe” was one with the Hindu yoni, or womb of Nature, often symbolised as a boat, and thus connected with Kali (the wife of Rudra, who was represented as Mahadeo, or the phallos), and the “Ship of Isis,” and had a common significance. From the fact that a kanaka form of the name kumara was umara, I inferred the possibility of the latter form having been the original one, and thus as possibly connecting it with Uma, one of the names of Kali, I have since learntthat