[664] R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants² (London, 1870), p. 184.
[665] Elsdon Best, quoted by W. H. Goldie, “Maori Medical Lore,” Transactions and Proceedings of the New Zealand Institute, xxxvii. (1904) pp. 94 sq.
[666] George Bennett, Wanderings in New South Wales, Batavia, Pedir Coast, Singapore and China (London, 1834), i. 128, note*. As to fenua or whenua in the sense of “placenta” and “land,” see E. Tregear, Maori-Polynesian Comparative Dictionary (Wellington, N.Z., 1891), pp. 620 sq.
[667] E. J. Eyre, Journals of Expeditions of Discovery into Central Australia, ii. 323.
[668] G. F. Moore, Descriptive Vocabulary of the Language in Common Use amongst the Aborigines of Western Australia, p. 9 (published along with the author’s Diary of Ten Years’ Eventful Life of an Early Settler in Western Australia, London, 1884, but paged separately).
[669] Spencer and Gillen, Native Tribes of Central Australia, p. 467.
[670] Spencer and Gillen, Northern Tribes of Central Australia, p. 607.
[671] Spencer and Gillen, op. cit. p. 608. The writers add that the child has no special connexion with the tree in after years. We may suspect that such a connexion did exist in former times.
[672] W. E. Roth, North Queensland Ethnography, Bulletin No. 5 (Brisbane, 1903), p. 18. As to the mode of determining where the soul of the child has dwelt since its last incarnation, see above, pp. [99] sq.
[673] K. Vetter, in Nachrichten über Kaiser Wilhelms-Land und den Bismarck-Archipel, 1897, pp. 92; M. Krieger, Neu-Guinea, p. 165.