[18]  These adverbs of time are arranged according to their times, past present, and future. For the time of those adverbs which are compounded with prepositions, vid. the simple prepositions, chapter 8. The principal compound adverbs are hea, ahea, mua, muri, amata, apopo, reira, ko. They are chiefly adverbs of time and place. As they are of very common use, we shall give examples of their various combinations. Some of these combinations ought, perhaps, more properly to be considered as belonging to the class of substantives:

Reira, ko and konei, &c., will take the same combination as muri. It will be observed that some of the above adverbs take n between them and the preposition.

[19]  Ka mutu, and ka mea generally denote future time, and imply a short interval between the time of speaking and the act. Though the former expresses an ending of something else, it does not always intend it; for it is often used when the person addressed is not engaged at any thing. As there is nothing in Maori corresponding exactly to the Hebraic mode of phrase which is translated "it came to pass," "it shall come to pass," some have adapted ka mea as a substitute, and in some cases, perhaps, it must stand for want of better. There are, however, cases in which we think a more correct and idiomatic form might be adopted; viz.:—a simple a, or nawai a or tenei ake, &c. We, for example, should have no scruple in translating the following sentences "so it came to pass when all the men of war were consumed," &c., nawai a, ka poto nga tangata hapai patu katoa te mate, &c., "and it shall come to pass if ye hearken," &c., a tenei ake, ki te whakarongo koutou, &c., "and it came to pass when he heard," &c., a, te rongonga o, &c.

[20]  For the difference between nei, na, and ra, vid. pronouns, page 30.

[21]  The tangata wero, is the person who advances to meet a party, and throws a spear at them. If, in turning to retire, he turns to the side different from that from which the spear was darted, it is a huri koaro, and a bad omen.

[22]  Tahanga is only to be found as adverb.

[23]  Ae, and ina do not always strictly imply affirmation; e. g., Kahore he kete? He kete ano; ae ra, tikina atu. Is there no basket? There is a basket; yes, then, go fetch it. The word answer in Hebrew, and that corresponding to it in the Greek Testament and Septuagint, affords, we think, a parallel to this use of ae. (vid. Parkhurst's Greek Lexicon, by Rose.) It is putting a command, &c., into the form of an assent to some previous sentence.—N.B. Ina is often used to denote energy, certainty, &c.; e. g., ina ka riri au, certainly, in that case, I will be angry.

[24]  Some, we believe, maintain that the adverb besides should be always rendered by haunga. It is true that, wherever exclusion or negation is indicated by that word, haunga will generally answer; e. g., E rua tekau ratou, haunga nga wahine, they were twenty, besides (that is not counting) the women. In the leading sense, however, of besides, viz., that of moreover, addition to, haunga will, we are sure, seldom find an use; as in the following examples: "Besides you know," "nobody thinks so besides yourself," "there is nothing there besides the box," "besides her he had no child."

[25]  Some foreigners, we observe, give this adverb a more extensive meaning than we have allowed it. In such phrases, for example, as the following: "Held by the hand," "built by the hand," &c., they would say "purutia a ringaringatia," "hanga a ringaringa." We are, however, decidedly of opinion that such expressions are very rare in genuine Maori. "Purutia ringaringatia, hanga e te ringa," are, we consider, in every way preferable.