Names Pertaining to Hinaki, or Eel-pots.

Hinaki tukutuku		An eel-pot set to entrap eels.
Waharua	. .	Eel-pot with entrance at both ends; not used at weirs.
Hinaki tarino	. .	A large form of eel-pot; not set at weirs. (A Waikato name.)	page 187
Hinaki whakaruru		Cf. Hinaki ruru
Hinaki whakatiko		A corf in which eels were kept alive until wanted.
Hinaki whakatiko-tiko..	..	A corf in which eels were kept alive until wanted.
Punga whakatitiko		A corf in which eels were kept alive until wanted.
Hinaki ruru (Hawke's Bay)		A corf in which eels were kept alive until wanted.
Korotete	..	A corf in which eels were kept alive until wanted.
Puwai (T. W. D.)		A corf in which eels were kept alive until wanted.
Puhara (Whanga-nui) . .	. .	A corf in which eels were kept alive until wanted.
Pohe, pohea	. .	An eel-pot.
Punga tuna	. .	An eel-pot.
Punga . .	. .	An eel-pot.
Pongenge	. .	An eel-pot.
Hinaki utu	. .	Lamprey-Pot.Syn. hinaki piharau.
Purohu	. .	A large eel-pot for use in deep water.
Tawiri also tawiri pukoro		An eel-pot. (Or a net: see below.)
Hinaki herehere			Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Hinaki tatirangi or pae		A bottle-shaped pot.	Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Hinaki waharoa.			Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Hinaki aranui.			Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Hinaki tikika.			Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Whakapuwai	. .	Large form used at weir or as a corf.	Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Hinaki pitau	. .	A small form used for whitebait.	Whanganui forms described by T. W. Downes in vol. 50, Transactions of the New Zealand Institute.
Kaitara	. .	A South Island term for a form of eel-pot.
Akura . .	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Toine . .	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Inaha (?)	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Puhatero	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Puarero	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Rea . .	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Tohe . .	. .	The funnel-shaped entrance to fish-traps. Rea is a queried term for same.
Naha(?)	. .	Small net-like fabric secured to inner end of entrance funnel ot prevent escape of eel.
Toherere	. .	Small net-like fabric secured to inner end of entrance funnel ot prevent escapte of eel.
Maene	. .	Small net-like fabric secured to inner end of entrance funnel ot prevent escapte of eel.
Rohe . .	. .	Small net-like fabric secured to inner end of entrance funnel ot prevent escapte of eel.
Kuao . .	. .	An arrangement of sticks secured to inner end of akura in place of the toherere.
Pu toke	. .	Bait-pot placed in eel-pot.
Purangi	. .	Funnel-shapped leading-net at weir to which eel-pot is attached.
Poha . .	. .	Funnel-shapped leading-net at weir to which eel-pot is attached.
Tawiri . .	. .	Funnel-shapped leading-net at weir to which eel-pot is attached.
Rohe . .	. .	A net trap of funnel-like form used at weir without an eel-pot; also called a purangi.
Pukoro	. .	A long bag-net for taking eels.	page 188
Tou . .	. .	The smaller end, rear end, of a hinaki.
Kotere	. .	The smaller end, rear end, of a hinaki.
Rae . .	. .	Possibly in error for rea.
Taupopoia	. .	Loop or lug on a fish-trap. Cf. taringa, p. 178.
Popoia	. .	Loop or lug on a fish-trap. Cf. taringa, p. 178.
Taupoki	. .	Detachable cover or lid for aperture at kotore of fish-trap.
Potae, &c.	. .	Detachable cover or lid for aperture at kotore of fish-trap.
Pamarangai	. .	Given as "the entrance to an eel-pot;= parakai" in Williams's Dictionary; but under parakai we find, "part of an eel-weir."

The number of different forms in which eel-pots were made by the Maori is very remarkable, and a comprehensive paper on the subject is desirable. The different methods of construction are also of interest, as shown by Mr. Downes. This writer also describes an old practice followed for the purpose of rendering these traps the more durable. It consisted of steeping the materials for trap-making in an infusion of bark of the hinau and maire trees, the process being known as whakawahi. This is a new and interesting sidelight on native procedure in fish-trap making.

It has been observed that the Maori folk were wont to compose songs for very trivial causes, and of this there is much proof. For instance, we have collected a song composed by one Nuku, a chief of the Wai-rarapa district, as a form of lament for his eel-pot that had been swept away by a freshet. Here follows the effusion:—

To rironga tuatahi i puritia mai ano e au
Ka whai te tuarua ma wai ano e whai atu
Koia ra koe i uaua ai ki te haere
Kia ata whakatere i to porae
Kia ata u ai ki te tauranga
Ka kawe e koe ka taitai ki mua ki te atua .. e .. i.

Friend Nuku seems to have so lost his prized pot once before, but recovered it on that occasion. On this occasion he despairs of seeing it again.

Travelling parties sometimes fashioned rude, temporary eel-pots from a sheet of bark rolled into the form of a hollow cylinder. One end would be closed by a plaited fabric of fibrous leaves, and the entrance funnel made of a similar material.

A peculiar note comes from a South Island source to the effect that when about to set an eel-pot a Maori would wash his hands. "If this act be neglected," says our informant, "then no eels will enter the pot." This may be so, but I cannot say that such a precaution ever came under my own observation. These punctilious eel-trappers must have died out before my time, or possibly the usage did not extend to the North Island. In this account of Indian methods of snaring page 189certain birds in the far north of Canada, Reid wrote, "The Indians have a belief that if the hands of the persons setting the snare be not clean the bird will not approach it." One can understand this in relation to birds and quadrupeds, but that eels can detect the scent of man in a waterlogged eel-pot seems doubtful—and would it worry them if they did?

When exploring Westland in 1847, Brunner noted this superstitious practice among eel-fishers. (See Dominion Museum Bulletin, No. 2, p. 69.)