The Ancient History of the Maori, his mythology and traditions. Horo-Uta or Taki-Tumu migration. Eng. & Maori

Front matter

Frontispiece Vol: II -PAKTPA-RT- TATTA (Revenges THE ANCIENT HISTORY OF THE MAORI, HIS MYTHOLOGY AND TRADITIONS. HORO-UTA OR TAKI-TUMU MIGRATION. BY JOHN WHITE. VOLUME II. WELLINGTON : BY AUTHORITY : GEORGE DIDSB0RY, GOVERNMENT PRINTER. 1887. [All rights reserved.] O this gloomy aud keen regret for thee, my child ! I feel my sorrow aud my anguish now. O son of mine! why didst thou silently depart, Nor utter words of long farewell, And speak thy last request to me ? But now with thee I'll rise, And follow with the mighty throng Of those our ancient men, And fathers now with Whati-hua; Nor heed the warning words Of Kua-pu-te-hanga — She of old, who said, *' Return ; nor dare the death That must ensue if you persist, And follow her who, reckless, dared The surging waves of Rakei-mata-taniwha."

Oh! come, come back, my child, to me, and Tell the news from countries trod by thee. But thou, when asked to give our history, Make answer, "I am young, and but a child, And have forgotten what my parents taught." Yet we have heard from days of old That Tai-nui, Arawa, and Mata-tua, With Kura-hau-po and Toko-maru, Were the canoes in which our great progenitors Sailed across the mighty ocean which we see. And Hotu-roa, Nga-toro, and Tama-te-kapua And Rongo-kako, these with Tama-tea In the Arawa came, and whose descendants now Have spread and covered all these la.rtsla^ And we will own the truth, /iiS&Jfr- W £^>v And now admit the error /$£*.* '*?$ • >*if£\ Which Te-tauri charged us with. fo^ai^^^wS »*\ 'Tis true, Te-tauri and ourselves i(n Are offspring of Te-wairangi, \T/tV* aril? -Jut/ And you of Pou-tu also came. vfaff^^y ,^~jy Nor can we count the many lines Of Tua-matua, or our pedigree Rehearse.

A summer's day would Not give time to tell it all. O-kai-whare was the ancestor Of Kiri-tai, and Hine-rehu Came of Wai-tapu ; and Kahu-rere-moa Wed the son of Upoko-iti, Who lived in days of old, When Whiro's law the |)eople ruled ; When Pare-kawa, Tama-mutu, And Waka-toto-pipi lived, And Tu-roa and Rangi-hopu-ata Ruled in Whanga-nui. But you and they are one in rank. O son of him whose fame Was heard by every tribe, aud even By the moon aud morning star, high up in heaven, And all the noted men of Wai-kato Whose proverb is, " The plume of Mo-tai— Of the multitude of men." Lament for Te-tahuri, son of Te-whata-nui.

Preface

. At page 84 of the Maori part of the present volume I have taken advantage of the able work, "Nga Tupuna Maori," published by Sir George Grey, K.C.B., and have quoted the passages there to be found relative to Maui, Ira-waru, and Nga hue. To the Eev. J. W. Stack — from his writings contained in the "Proceedings of the New Zea land Institute" — I owe the passages relating to Rua-pupuke and Hine-matiko-tai found on page 162 of the English part. And the passages respecting Hou-mea and Tau-tini-awhitia, on pages 167 and 173 of the English part, I owe to the valuable writings of W. Colenso, Esq., E.L.S., contained in the " Proceedings of the New Zea land Institute." JOHN WHITE. Wellington, 3rd April, 1SS7. CONTENTS. Chapter. Page. I. Io .. 1 The god Io . . . . . . . . . . . . 3 Niwa-reka aud Mata-ora . . . . . . . . 5 Tura and Eu-kura-matua . . . . . . . . 7 Tura and te Ru-wahine . . . . . . . . 9 Ira-tu-roto and Tura . . . . . . . . 11 Whiro and Tura . . . . . . . . 13 Hua and Whiro . . . . . . . . 15 Battle between Whiro and Tura . . . . 17 Tura returns home . . . . . . . . 19 II.

Eona .. .. .. .. .. .. ..20 Eona and the moon . . . . . . . . 21 Eona and Uru-pahika-hika . . . . . . 23 Eona and his children . . . . ... . . 25 Eoanga-rahia and Euru-teina .. .. .. ..27 Euru and Ngarara-hua-rau . . . . . . 29 Pungarehu and Koko-muka-hau-nei . . . . 31 Poua-kai, the man-eater . . . . . . 33 III. Tama-nui-a-kaki and Mata-oka . . . . . . 35 Tama-nui-a-raki and Euku-tia . . . . 37 Tama-nui-a-raki left by his wife . . . . 39 Tama-nui-a-raki tattooed . . . . . . 41 Tu-te-koro-panga and Euku-tia . . . . 43 Tama-nui-a-raki and Tu-te-koro-panga . . . . 45 Tama-whiro and Tara-roa . . . . . . 47 Death of Tu-taka-hinahina . . . . . . 49 Eoiroi-whenua and his mother . . . . 51 IV. Niwa-reka, Hapopo, and Paoa .. .. .. ..52 Hapopo and Paoa . . . . . . . . 53 Euahino-mata-maori . . . . . . . . 55 Voyage of Paowa . . . . . . . . 57 Pioio and Kukuru-atu .. .. .. ..59 Pioio kills his captive . . . . . . 61 V. Maui .. .. .. .. .. .. ..62 Birth of Maui .. .. .. .. ..63 Maui and his mother . . . . . . . . 65 Maui as a bird . . . . . . . . 67 Maui nooses the sun . . . . . . . . 69 Origin of Maui . . . . . . . . 71 Te-raka and Maui . . . . . . . . . . 73 Maui pulls the land up . . . . . . 75 Mani and Ira-waru . . . . . . . .

VI CONTENTS. Chapter. PaSe- VI. Maui . . . . . . . . . . • • . . 79 Mu and Weka . . . . . . ■ • . . 81 Maui and Tuna . . . . . . • • . . 83 Maui and the sun . . . . ... . . . . 85 Maui and Hina . . . . . . . . . . 87 Maui and the winds . . . . . . . . . . 89 Maui, life and death . . . . . . . . . . 91 Maui and his mother Taranga . . . . . . . . 93 Maui and his brothers . . . . . . . . 95 Maui and his mother . . . . . . . . . . 97 Maui and his brothers. . .. .. .. ..99 Maui out fishing . . . . . . . . ■ ■ 101 Maui and Mahu-i-ka . . . . . . . . • • 103 Maui and his father . . . . . . . . ■ • 105 Death of Maui . . . . . . . . . . 107 VII. Maui and Mahu-i-ka . . . . . . . . . . 108 Maui obtains fire . . . . . . . . • • 100 Maui and Ira-waru . . . . . . . . ■ • HI Maui pulls the land up . . . . . . . • 113 Maui and Tuna-roa . . . . . . . . . . 115 Maui and noted chiefs . . . . . . . . 117 Ira-waru turned into a dog . . . . . . . . 119 VIII.

Iba-waeu and Hina-ubi . . . . . . . . . . 121 Hina-uri and Tini-rau . . . . . . . . . . 123 Maui and his brother-in-law . . . . . . . . 125 Tini-rau and Kae . . . . . . . . . . 127 Kae and Tutu-nui . . . . . . . . . . 129 Haka which made Kae laugh . . . . . . . . 131 Tini-rau and Rupe . . . . . . . . . . 133 Tini-rau and Hine-te-iwaiwa . . . . . . . . 135 Tini-rau and Kai . . . . . . . . . . 137 Death of Kai.. .. .. .. .. .. 139 IX. Tini-rau and Hine-te-iwaiwa . . . . . . . . 141 Tu-huruhuru and his father . . . . . . . . 143 Tutu-nui lent to Kae . . . . . . . . . . 145 Tu-whaka-raro and Apa-kura . . . . . . . . 1 47 Lament of Apa-kura . . . . . . . . . . 149 Tihi-o-manono burnt . . . . . . . . . . 151 Poporo-kewa destroyed . . . . . . . . 153 X. HlNE-I-TE-PDWHA . . . . . . . . . . 155 Tari-makao-roa and her son . . . . . . . . 157 Tau-tini and Titipa . . . . . . . . . . 159 Tau-tini and his canoe . . . . . . . . 161 Pare and Hutu . . . . . . . . . . 163 Death of Pare . . . . . . . . . . 165 Hou-mea and her acts . . . . . . . . 167 Hou-mea and her children . . . . . . . . 169 Hou-mea and Uta . . . . . . . . . .

CONTENTS. Chapter. Page. X. Hine-i-te-puwha — continued. Tau-tini-awhitia and his mother ■ . . . . . . 173 Tau-tini-awhitia and his birds . . . . . . . . 175 XI. Oeiginad Canoes . . . . . . . . . . 176 Ancient canoes . . . . . . . . . . 177 Mata-ora canoe . . . . . . . . . . 179 Motu-motu-ahi canoe . . . . . . . . . . 181 Kura-hau-po canoe . . . . . . . . . . 183 Ngahue and his acts . . . . . . . . . . 185 Ngahue and bird moa .. .. .. .. . . 187 Eaka-taura and Manga-rara . . . . . . . . 189 Kiwa at Tauranga . . . . . . . . . . 191 Migrations to New Zealand . . . . . . . . NGA UPOKO KORERO Upoko. Wharangi. I. Io 3 Nga io aitua . . . . . . . . • • 5 Ko Mata-ora, ko Niwa-reka . . . . . . . . 7 Ko Tura ko Whiro .. .. .. .. .- 9 Ko Tura ko Turaki-hau . . . . . . . . 11 Ko Tura raua ko Turaki-hau . . . . . . 13 Whiro raua ko Tura . . . . . . . . . . 15 Ka mate a Tao-ma-kati . . . . . . . . 17 II.

Eona . . . . . . 19 Eona raua ko Uru-pahikahika . . . . . . 21 Eona raua ko Hoka . . . . . . . . 23 Eoanga-rahia me Euru-teina . . . . . . 25 Euru-teina me Nga-rara-hua-rau . . . . 27 Ka mate a Nga-rara-hua-rau . . . . . . 29 Pungarehu me Koko-muka-hau-nei . . . . 31 Ka hoki a Pungarehu . . . . . . . . 33 III. Tama-nui-a-baki baua ko Mata-oba . . . . 35 Tama-nui-a-raki me Euku-tia . . . . . . 37 Ko Tama me te moko . . . . . . 39 Ko Tama, ko Tu-te-koro-punga . . . . 41 Ka patua a Euku-tia . . . . . . . . 43 Ko Tama-whiro ko Tara-roa . . . . . . 45 Tu-taka-hinahina me ana mahi . . . . 47 IV. Niwa-eeka, Hapopo, me Paoa . . . . . . 48 Niwa-reka me Hapopo . . . . . . 49 Euruhi-mata-morari me Paoa . . . . . . . . 51 Te oranga o Paowa . . . . . . . . . . 53 Pioio raua ko Kukuru-atu . . . . . . . . 55 V. Maui . . . . . . . . . . . . . . 57 Maui me ana tini mahi . . . . . . . . 59 Maui me Mahu-i-ka . . . . . . . . . . 61 Maui me nga ika . . . . . . . . . . 63 Maui raua ko Te-raka . . . . . . . . 65 Maui me ana matua . . . . . . . . . . 67 Te ika whenua a Maui . . . . . . . . 69 Maui me Ira-waru . . . . . . . . . . 71 VI.

Maui .. .. .. .. .. .. ..72 Maui me Hine-nui-te-po . . . . . . . . 73 Maui raua ko tona papa . . . . . . . . 75 Te hiinga o te whenua . . . . . . . . 77 Maui me Ira-waru . . . . . . . . 79 Ko Maui, ko Hina, ko Taki . . . . . . . . 81 Maui me te Ea me te Marama . . . . . . 83 Maui me ana tuakana . . . . . . . . NGA UPOKO KOBEKO IX Upoko. Wharangi. Maui me tana whaea . . . . . . . . . . 8T Maui me nga manu . . . . . . . . 89 Maui me Ta-ranga . . . . . . . . 91 Maui me te Ea . . . . . . . . 93 Maui, i hiia ai te whenua . . . . . . 95 Maui me Mahu-i-ka . . . . . . . . 97 Maui me Hine-nui-te-po . . . . . . 99 Te matenga o Maui . . . . . . . . . . 101 VII. Maui baua ko Mahu-i-ka . . . . . . . . 102 Maui me te ahi . . . . . . . . . . 103 Maui me Ira-waru . . . . . . . . . . 105 Maui me ana waka . . . . . . . . . . 107 Maui raua ko Tuna-roa . . . . . . . . 109 Maui raua ko tana taokete . . . . . . . .

Ill Maui raua ko Ira-waru . . . . . . . . 113 VIII. Iba-waeu baua ko Hina-ubi . . . . . . . . 115 Ira-waru me Hina-uri . . . . . . . . 117 Ira-waru i kuritia . . . . . . . . . . 119 Tini-rau me Kae . . . . . . . . . . 121 Kae i hopukia . . . . . . . . . . 123 Tini-rau me Hine-te-iwaiwa . . . . . . . . 125 Hine-te-iwaiwa me nga ika . . . . . . . . 127 Ka patua nga wahine a Tini-rau . . . . . . 129 Ko Tini-rau, ko Tau-tini . . . . . . . . 131 Ka rapua a Kai (Kae) . . . . . . . . . . 133 Tini-rau me te iwi . . . . . . . . . . 135 IX. Tini-bau baua ko Hine-te-iwaiwa . . . . . . 137 Ko Eupe, ko Tini-rau . . . . . . . . . . 139 Tini-rau m? Kae . . . . . . . . . . 141 Tu-whaka-raro, me Apa-kura . . . . . . . . 143 Ka mate a Tu-whaka-raro . . . . . . . . 145 Ka wera te Tihi-o-manono . . . . . . . . 147 Te waiata a Whaka-tau-potiki . . . . . . . . 149 X. HlNE-I-TE-PUWHA . . . . . . . . . . 151 Hine-i-te-puwha me te tama . . . . . . . . 153 Tau-tini, me Titipa . . . . . . . . . . 155 Ko Pare raua ko Hutu . . . . . . . . 157 Ko Hutu i te Eeinga . . . . . . . . . . 159 Ka whanau a Tu-tawake . . . . . . . . 161 XI.

Nga Waka tuatahi mai ki enei motu ki Ao-tea-boa . . 162 Nga waka tuatahi . . . . . . . . . . 163 Te korero a Nga-i-tahu . . . . . . . . 165 Te korero a Nga-ti-apa . . . . . . . . 167 Nga-hue .. .. .. .. .. ..169 Eaka-taura . . . . . . . . . . . . 171 Te-rau-a-riki-ao . . . . . . . . . . 173 Kai-awa me tana wahine . . . . . . . . 175 Ka heke mai i Hawa-iki . . . . . . . . ANCIENT HISTORY OF THE MAORI

Chapter I

My spirit trembles in this world, and, Whilst down from Rehia [a mountain] Lightnings flash and winds descend, I offer sacrifice demanded. Now rest, great trembling one, As come the foe So nimbly, in divisions, On the road to Moko-ia. * * * * * My enemies are these : The earthquake, and the caterpillar, And all devouring insects ***** Coming from Waero-ti [island in Polynesia] . ***** And, oh ! those uhi (yams), and kumara, And taro now fall from out The girdle of Wahie-roa. ***** My spirit yearns, and now, O god of man ! deprive My enemies of power. OIo! O god of man I I now Am at my work— My crops am planting. Moisten my plantation And cause my crops to grow. OIol O cloud! descend from Rehia [a mountain], And lightnings flash, and winds descend, And yield an increase ; Whilst I my offering make, And chant my sacred song To him, the One supreme. ***** ANCIENT MAOEI HISTORY.

Oh, that that which to me is precious May not now be blighted By the salt sea-wind or gale ! OIo! Incantation chanted whilst planting the kumara. IO. Nga-ti-hau. Io is really the god. He made the heaven and the earth. The following is the opening of one incantation repeated to him at the time that the hones of a corpse were being exhumed. At the conclusion of this incantation another one was repeated to Tio-rca (great reverberating sound), who was the pet of the noted Ue-nuku. Ue-nuku was a man, but after death he was deified. Io made Tiki. Incantation to Io. O Io ! 0 ! Put our children All in a line, and name them, That they may hear Words from your seat (throne) — Prom the great seat Of fame in the heaven. Heaven moves to meet The coming of its hosts. Now, Rangi took Papa, and begat Rongo, Tanga-roa, Tane, Kahu-kura, and Ru-ai(wai)-moko-roa.

Ru-ai-moko roa was not born, but was the power in the centre of the earth which caused earthquakes. Io. (Nga-ti-rua-nui.) Io was a sign of good or evil. The involuntary twitching of any part of the human body was recognized as Io. If a company of travellers by land or sea were detained by rain or wind, and a twitching in the middle of the arm or leg were felt by the chief, or priest, or another person of note, such Io was an omen of evil to the company ; but if the Io was at the extremity of the arm or leg, it was an omen of rain or wind. "Whoever was the subject of Io always communicated the matter to his companions, some THE GOD 10. of whom immediately took the most extreme measures to prevent being surprised by an enemy, while others con sulted as to its interpretation. If the Io were on the left side, and under the arm, it was an omen of death ; and if it were on the chest and near the heart, it was an omen of death, of murder, or war : if it were anywhere between the chest and the elbow on the left side, it was an omen of the defeat of the party, or of some of them being killed by an ambuscade.

If Io were on the shoulder, it was an omen that the enemy would pass their company at some distance ; and if on the thigh, it indicated that the enemy would go away without attacking them or any of their settlements. If Io were on the right side, between the thigh and the knee, it was an omen of visitors who had not before been in the district ; if it were between the thigh and the stomach, it was an omen of visitors who had not been to them before ; but if it were in the groin, it was an omen of the visit of relatives, who would arrive the same evening or at dawn of the following day. The subject of this last Io always asked the questions, " My pai'ents ? " " My elder brother ? " " My sister ? " and would confi dently expect the person he had named the time Io ceased. Sometimes such persons have been met on the road, and have been told Io had given premonition of their approach ; and all were ready to receive them.

If the Io were on the right arm it was an omen of a present of food shortly to arrive for that person. If it were on the right shoulder it was an omen of food con sisting of birds and eels. If the Io were near the region of the lungs it was an omen of death. If the Io were under either ear it was an omen of death. If it were at the side of or below either eye it meant death ; if on the upper lip, it was an omen that some one was slandering that person. If it were above the eyes it was an omen that the person would be smitten with leprosy or with contracted muscles. If it were on the lower lip or chin it was an omen of food for that person. ■i ANCIENT MAORI HISTORY. Ru-ai (wai) -moko. (Nga-ti-kahu-ngunu.) Rangi = Papa Ru-wai-moko =_ Manu-ongaonga = Ue-tonga = Niwa-reka. Rangi and Papa begat Ru-wai-moko (the god of earth quakes, or the water trembling with the lizard), who re sided in his mother.

Ru-wai-moko begat Manu-ongaonga (the bird who came when called), who begat Ue-tonga (trembling south) , who begat Niwa-reka (great delight) . Mata-ora (healthy face) took Niwa-reka to wife ; but, having beaten her, she left him and went below. He followed her, and, having arrived at the house of Ku watawata (light seen through chinks) , he asked, " Where is the road leading below?" He was told it was at the back of the house. Ku-watawata opened the door of Te po (darkness), and Mata-ora looked down into it and saw men walking about, and houses standing there. He de scended, and met Ti-wai-waka (or Ti-wakawaka — fan-tail bird) , to whom he put the question, " Has any human being met you ?" " Yes," said he, " and she has gone on, her lips hanging down, and a sobbing noise was heard from her.

She has gone." Mata-ora went on, and arrived at a place where a fire was burning, which had been made by those who tattooed the human face ; and Ue-tonga was in the act of tattooing a man. Ue-tonga looked at the moko (tattooing) on the face of Mata-ora, and put out his hand and wiped the moko off, at the same time saying, "Those above do not tattoo properly." Mata-ora was then thrown down, and Ue-tonga began to tattoo him. When Mata-ora felt the pain of the operation he chanted this song : — niwa-reka and mata-ora. Niwa-reka, great delight, Who has caused me To come to darkness — To utmost darkness. Speak of the pain Of the beloved one Who is at Ahu-ahu (swelling up), And at Eanga-tira (the chiefs), And at Nuku-moana-riki (distant little sea). Yes, thy bloom of red, Which has passed swiftly Along the road to Tara-naki (slanting or following barb), Yes, at Tara-naki is The beloved one, to whom Your nimble feet Speed swiftly.

The report of these circumstances, and the words of the song were conveyed to the house in which Niwa-reka lived at Aroaro-tea (white face), where she was occupied in weaving mats. Then she rose and went to where Ue tonga, her father, was tattooing Mata-ora. Ue-tonga commanded her to go away, but she would not heed his orders, and said to the man who was being tattooed, " O man ! chant your song." The man again chanted his song. She listened to his chant, especially to the closing, which was this : — Tell it to the west Tell it to the south, And to the north also. Look at the stars above And glance at the moon. I am as the tattooed tree. Say who is thy beloved, And let the scent of The mokimoki plant (sweet-scented fern) Give forth its sweetness And foster those desires, That in the midst Of waving plumes I may a listener be.

From the words of his song she discovered he was her husband, and took him to her house, where she attended to him till the wounds of the tattooing had been healed. He then spoke to her and said, " Let us return above." They came to the house of Ku-watawata, and still on they came into this upper world; but Mata-ora omitted to leave with Ku-watawata one of the garments his wife had made, as payment for travelling the road of Po. But Ku-watawata "called and said, " Mata-ora, go and shut the door of Te Po and the door of Te Ao (of the night and day) , as men shall not in future pass over this road." Mata-ora lived with his wife in this world, and taught men the art of tattooing. Hence the proverb for tattooin"- — Mata-ora taught the art Of Ue-tonga — The art of tattooing ; also, — The core of Mata-ora — The work of Ue-tonga.

Niwa-reka and Mata-ora had Papa-hu (plain or un marked face) ; but we will now tell of another branch of the family — we will speak of Tura — and then come back to speak of that from which Maui came. Genealogy and History of Tura (Bald-head), also called Wai-rangi-haere (Demented Wanderer) . (Nga-i-tahu.) Te-anu-ki-waho begat Te Pou-namu ; and Te-anu-ku whakarere begat Te-mataa. Te-anu-ku-mahana begat Tura, who took Rau-kura-matua (red plume the senior) to wife, and begat Ira-tu-roto (pimple on the skin). Ira-tu-roto took Te-waha-mata-reka (sweet voice and beautiful face), and begat Ui-roa (long inquiry) . Ui-roa took Te-whe (caterpillar), and begat Tahito-tare (the asking of old). Tahito-tare took Rongo-mai-kato (severed whale), and begat Ra-kai-nui (day of great eating) ; who took a wife and begat Ao-mata-rahi (dawn on broad expanse) and a daughter, Rua-tapu-roa (long sacred pit).

Rua-tapu roa took Kahu-kura-nui (great red garment), and begat Ra-kai-hiku-roa (long eating of the remainder), who begat TURA AND RU-KURA-MATUA. Ta-manu-hiri (stop the stranger), who took Rua-ka-eto (the pit of evaporation), and begat a daughter called Hine pare (daughter of the plume), who took a husband and begat Taniko (border, or fringe) and Tama-waka-tini (son of the many canoes) . Tama-waka-tini took Ra-kai-ha kino (day of the bad breath), and begat Tama-ihu-poro (son of the blunt nose), who took Te-kura-i-waho (the sacred red of a distance) , and begat Ra-kai-te-kura (day on which the sacred red was used), a daughter; and a son called Tama-tea. Ra-kai-te-kura took Tu-maro (power unabated), and had no issue. At this time Tura took to wife Ru(Rau)-kura-matua, and begat his son Ira-tu-roto.

A nephew of the great chief Whiro took to wife Ha-raki raki (the ancient) and had a child, which was given to Whiro, its grand-uncle, to nurse for a short time. An accident caused Whiro to call for the mother to take it away. In re moving the infant she saw the tattooing on the body of the old man, and laughed. This was the origin of a liaison between them. The fact was soon known, and the people with disapprobation said, " Who ever knew of a father-in law acting as Whiro has done with his daughter-in-law ! " and with other condemnatory words expressed their disapproval. Wrhiro was ashamed, and made friends with Tura, and went on a voyage with Tura in his canoe, to escape the censure of his people. Tura was not fully apprised of the inten tion of Whiro in going on this expedition. Tura thought it was a trip of pleasure; but he soon found that he was in company with a man who intended to destroy himself.

So soon as Whiro had made up his mind to leave his home and go down even to Wawau (infatuation, or destruction), he began to make his canoe ready for sea, and when he had put the side-boards on, and was tying the rope along one of the side-boards, he said to one of the men who was helping him, " Put the rope through the hole in the side of the canoe" (d.) The man did so. Whiro then said, "Put the noose of the rope over your head." The man, whose name was Kai-kapo (catcher of anything thrown), did that also ; and, as Whiro was in the canoe and Kai-kapo was on the outside, Whiro pulled the rope tight and strangled Kai kapo, and buried his body in the chips made from the canoe. The people missed Kai-kapo, and sought for him ; but in vain. Then they wept and bewailed him. While the canoe was being dragged to the sea the body of Kai-kapo was found among the chips by those who helped, as they trod on the chips, and they at once charged Whiro with murder; but Whiro and Tura, with their crew, sailed away in the canoe, and met Tu-tata-hau (Tu of the strong leg) and Roko (Rongo) -taka-whiu (Rongo the circum navigator), Taroi (traveller far and near) and Ta-tea (fair face).