Poupou from the interior of a carved house at Te Whaiti, Urewera. This carving, now in the Dominion Museum, exemplifies the art of the Urewera and shows the influence of a Te Arawa carver in the interrupted spirals and in the manaia used on the palms of the hands. Finger nails and shaped fingers are also an Arawa feature. (Dominion Museum Photograph) point to a common origin. But where would this origin be? I put this question to elders of Ngati-Tarawhai at Ohinemutu, who acknowledged that many generations ago there had been a kai-taonga between the Ngati-Awa of Whakatane and Ngati-Tarawhai, a pakuha, an exchange of marriage gifts—and the latter received a knowledge of the art of carving from the Ngati-Awa carvers, members of the Apanui (Hurinui Apanui's forbears) family who lived at Wairaka pa. below Toi-kai-rakau's pa at Whakatane. Ngati-Tarawhai will account for all Arawa carving except a type which appears native to Ohinemutu. Here the head is very long and so are the eyes with a more pronounced slant than anywhere else. I cannot say whether the latter is a distinct school. It may be a native Arawa school of carving at Ohinemutu which has for long been a carving centre.

Great Differences exist between the latter and earlier Carving Styles of Ngati-Awa There is a blank I have not yet been able to fill between the Ngati Awa of Whakatane in the 18th century or earlier to whom the Eastern carvings can be traced and the Ngati-Awa who several centuries previously peopled parts of the north and left their impress on the culture of that and other districts. Between the carvings of the north, Hauraki and Waitara, and the types associated with the Bay of Plenty and East Coast there appears to be a wide gap. But of this a few words later on.

East Coast Carving comes from the Bay of Plenty I shall endeavour to connect the later Ngati-Awa school with the East Coast and Poverty Bay. Genealogies connect the Apanui and other families of Whakatane with leading families of the district from Maraenui to Cape Runaway, which we may call Te Kaha. The intermarriages have been frequent, the intercourse very close. Travel by sea was the medium of communication down to a few years ago, when the motor car displaced the oil-launch, which had ousted the whale-boat, which had in turn put the canoe out of use. The later Ngati-Awa work is so clearly related to that of Te Kaha as to raise the presumption of diffusion. In what direction did the tradition travel, from east to west or the other way? Let us look at the East Coast-Poverty Bay area. In the days of Kahungunu—a recent arrival from Hawaiki in Takitimu or according to some authorities from the Mangonui district—there lived a man called Hingangaroa at Tolaga Bay. He married Iranui a sister of Kahungunu. He came