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The Ancient History of the Maori, His Mythology and Traditions: Tai-Nui. [Vol. IV]

Chapter III

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Chapter III.

Am sitting here, beguiled by Puanga
(The star that rules the month of May).
O my beloved (the kumara), where wilt thou look?
Depart, go hence, O food, and be,
O Angi (fragrant smell), as if the ocean swallowed all.
Why should I seek that food,
Or follow on to gain it now?
I hear a voice which says:
“O Whata (stage), I now return to Hawa-iki.”
The basket brought by Karanga-ti-oho (the voice of spring)
And Papa-whaka-oho (productive earth)
For the East Coast tribes,
Those sole remains of life's decrepitude,
Oh! give to me.
Then, oh, how vain the wish
To be in haste, as now
The sound that Tu-hei-tia (inevitable) invokes
Bespeaks the residue of life,
And moves it [food] to a distance far;
I do not ask thy presence [kumara] near,
Lest, seen, my eyes should covet all
And e'en my lips should wish
To taste thy dainty morsels now.
O yes, the tubers all were set;
But blight, and then decay, robbed me
Of all. Can Tu-waewae (life-laden power)
Now cease to yield their plenteous crop,
That I may have wherewith
To feed the passer-by, and welcome him
To my courtyard?
But no!—I long; my eyes now look in vain.

The War Of Mango.

Mango(shark) and Whati-hua (break the lever) lived at Kawhia; but Mango lived in a pa at Te-whena (like that).

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Mango determined to steal the comb of Whati-hua, and went to Whati-hua's house, and at night stole the comb; and on his return to his own home he walked round and round, so that his footprints might appear as if a number of men had stolen the comb. Now, Mango had a crooked leg, and when it was known that the comb had been stolen the footprints were observed, and it was seen that they indicated those of a crooked-legged person, and Mango was blamed for the theft. Whati-hua was angry for the loss of his comb, and called his people together to accompany him in an attack on the pa of Mango. Whati-hua had a war-party consisting of one thousand men, and Mango had nine hundred men with him in his pa. When Whati-hua attacked the pa, Mango, with his scouts, met them outside of the pa. Mango and his party gave battle, drove the attacking party off with defeat, and followed them till most were killed, and Whati-hua was taken prisoner alive, who it was proposed should be spared and guarded as prisoner till Mango could see him. Mango met Whati-hua, and took him by the hair of the head and bent his head down and passed over it, putting it between his legs as he did so; at the same time he made water on his head. All the people of Whati-hua were killed, and Whati-hua alone was allowed to live. The name of the battle was Mahea-takataka (obstruction cleared away).

Whati-hua left his home at Kawhia, and went inland to the interior of Waikato, as his power and influence had been taken by Mango, as proved by Mango having made water on his head. From that time forward Whati-hua did not attempt to retaliate his defeat by Mango, so that revenge was never sought or obtained for his degradation.

The War or Kai-Hamu.(Nga-Ti-Toa.)

Kai-hamu (eater of scraps) was son of Mango, who took Hia-poto (short desire), of the Nga-rauru Tribe of Wai-totara (water of the totara—Podocarpus totara), near to Whanga-nui (great harbour), and begat Ue-tapu (sacred fourth night of the moon) page 81 and Kai-hamu. It was when Hia-poto was still young that Mango took her as his wife; but, when she had given birth to these two children, Mango took her back to her people, the Nga-rauru, at Wai-totara, and left her with them. Mango and his two sons still lived at Kawhia; and after many years these sons desired to go and see their mother, so journeyed from Kawhia to Wai-totara.

Soon after Hia-poto had been taken back to her people by Mango, she took another husband from the chiefs of her own tribe, by whom she had sons called Ngu (squid) and Wheke (squid). When she had become very old she addressed her sons, and said, “When I am dead do not take my body and place it in the cave, but rather make a coffin and carve it all over, and place my body in it. Then erect a stage in the courtyard of our pa, and build a small house on it, and place the coffin in the house, and let my body in it remain there. Do not touch my bones, or collect them as is usual and place them in sight of all the tribes, as the custom is of hahunga (taking up), nor sing the Pihe (song chanted at the removal of bones) over my bones, but let them quietly rest in the house on the stage. Let my body rest quietly on the stage you will make. As your two elder brothers live at Kawhia, if ever they wish to come and visit me, when they enter this pa and come to our marae where my body is, my head will fall from the stage, by which sign you will know that they are your elder brothers.” Ngu and Wheke did not understand what she had commanded them, but when she died they fulfilled all she had requested in regard to the carved coffin and the house on the stage.

Kai-hamu and his brother still lived at Kawhia; but they had a desire to go and see their mother, who was with her tribe Nga-rauru, at Wai-totara. When they arrived at the pa of Ngu and Wheke they went to the marae (courtyard); and the head (skull) of Hia-poto, their mother, fell from the stage to the ground: but they did not understand that this was an omen, as they had not been made acquainted with the commands of their mother, Hia-poto; nor did Ngu or Wheke understand the omen page 82 of the head falling, as they had not remembered all the words of their mother.

When Kai-hamu and his party arrived at the pa of Ngu and Wheke their people wished to murder the guests, as they were not aware of the relationship existing between these and their own leaders. All the people of Ngu and Wheke objected to Kai-hamu and his people sitting where it was the usual practice and custom for their own leaders to sit, as they looked on the guests as men of lower grade than Ngu and Wheke. They performed the ceremonies and chanted the incantation to make sacred the places usually occupied by Ngu and Wheke; but Kai-hamu and his followers went and sat on those places, which in the meantime had been covered with mats by the people of the pa for Ngu and Wheke. When Kai-hamu and his people had sat down, the people of the pa went and ordered them away from the place they occupied, and said, “Men from a distance may not sit on the place usually occupied by chiefs. The places you now sit on are the seats of our lords Ngu and Wheke.” When Kai-hamu heard the command given by the people of the pa, that he and his friends should move from where they were sitting, he turned to that people, and said,—

I eat the ngu (squid);
I eat the wheke (squid);
And you also are food
For me, O Tu-kara-ngata
(Secret design against man—
Ngata, obsolete word for man).

The Nga-rauru Tribe were grieved at these words of Kai-hamu, and, in their anger, sent messengers in all directions to collect a body of warriors to come and kill Kai-hamu and his people.

But in the meantime, and till assistance came, the people of the pa covered all their fires with weeds, so that much smoke might arise from them, and that Kai-hamu and his party might think the smoke came from fires made to cook food for them; page 83 but it was not so—it was a continuation of a practice resorted to by the generations of past ages when murder of guests was intended.

Kai-hamu and his people waited in anticipation till the food which they thought was being cooked for them should be placed before them; but, as this did not take place, one of their party as a spy went wandering about the pa, and looked at the various fires from which so much smoke had been thrown out. He went near to one fire, and the people sitting there (as it was dark) took him for one of themselves, and asked, “When are they to be killed?” The spy said, “When the Nga-rauru who live some distance away arrive.” Then said the people, “It will be tomorrow.” The spy at once returned to Kai-hamu and his people, and said, “We shall be murdered;” and told all he had seen and heard. Ue-tapu said to the people, “Let us consult the tuahu” (altar of divination) [perform the ceremonies and chant the incantation usual when the tuahu is consulted]. Kai-hamu said, “Not so, it will take long to perform such,” and he stood up and chanted the incantation which had been chanted in ages past by Whakatau-potiki when he burnt the Tihi-o-manono (the peak—house—of Manono—temple). This chant Kai-hamu repeated over his hand, and unbound the girdle from his waist, and waved it on one side of himself, the effect of which killed the people of the pa on that side; and again he waved it on the other side of himself, and all the people of the pa on that side died. Thus all the Nga-rauru people were killed, which caused the companions of Kai-hamu to utter in chorus a loud shout of triumph. All his people were overjoyed at the effect and the power of the voice of Kai-hamu, as the gods had obeyed his behests and had killed all the Nga-rauru people who were in the pa.

When these people had been killed, the companions of Kai-hamu performed the ceremonies and chanted the incantations incident to a battle. Having performed and chanted these, Kai-hamu took the skull of his mother Hia-poto and replaced it in the carved coffin. Then his people asked him, “Who shall take page 84 the hau (sacred food to be offered to the gods) for this victory?”

The name by which this slaughter is known is “Ko Tapu-nui-a-ngaere” (great sacred oscillation; also the name of a locality in the Wai-totara district).

At the time when Kai-hamu had heard what the spy had said, he went out of the house in which he and his people were staying, and spoke aloud to the people of Nga-rauru and said, “I say I am a son of Hia-poto, and I am from Tapu-nui-a-ngaere, and I am also from the district of Te-puke-ki-whauwhau (houhou)” (the hill of Schefflera digitata). When that people had heard these words they were compassionate, and began to utter their wail of welcome for him, as they now learnt that he was their senior lord; but this act on their part was of no avail, as they had already planned his murder and that of Ue-tapu also. He did not heed their sorrow or welcome, but killed them, as before stated, with the influence of his sacred belt.

It has been said his people asked him, “Who shall take the hau for this your victory?” To which Tu-karangata replied, “I will.” Tu-karangata was a body-guard and constant companion of Kai-hamu. Kai-hamu took the scalps of the slain and his sacred switch or baton of whau (Entelea arborescens) wood, called Te-whaka-itu-pawa (doom to death), and took them from Wai-totara to Kawhia, accomplishing the distance along the seacoast in one day; the power of his whau-switch and that of his incantations enabled him to do this in that time. He arrived at the Pa Heahea, and there made the offerings for his victory to the gods, and returned in one day to Wai-totara, where he performed the ceremonies and chanted the incantations to the gods for his people; by which they could pursue their ordinary occupations, and be free from the influence of the gods for having been participators in the death of man. This slaughter was not revenged by Nga-rauru, nor did they in any way obtain satisfaction for it.

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Kai-hamu begat Uru-tira (dorsal fin); but Uru-tira was a gentle man, and did not engage in any war nor did he kill any one. Uru-tira begat Tu-pahau (the beard); he, with his younger brothers, Pari-nui (great cliff), Te-awha (the storm), Puha (sow-thistle), and Kiore-pukahu (rats in abundance), lived at Kawhia, at Rakau (tree) and Hea-hea (foolish). Tu-iri-rangi (voice from heaven) was jealous of Uru-tira and his brothers, and wanted to exclude them and take all Kawhia for himself. Also a chief called Karewa (buoy) wished to possess the sole right to all the Kawhia district.

Puha urged Pahau to go and find some new locality where they two could reside; and he went to Maro-kopa (the wrinkled apron), and found it was a land of plenty: of eels in the creeks, and tawhara (fruit of the Freycinetia banksii) in the forests, and the fish kaha-wai (Arripis salar) in the sea, and plenty of kuku (mussel) on the rocks and also on the seashore.

Pahau and his companions, consisting of seventy [one hundred and forty], went to Maro-kopa, and stayed at the creek Te-wi (ironstone or agate) on the spot called Te-tauhua (year of plenty), and at the Pa Maunga-roa (long mountain). But in time they wished to go and explore the whole district, and therefore went to the source of the river Maro-kopa in search of trees of which to make canoes. They were so pleased with the trees they found that they made twenty canoes, and then took rest; and seeing the fern-root, how good it was, they dug a great quantity and dried it in the usual way (d), and filled their canoes with it and went down the river; but, having got to Te-rore-araia (stopped by a noose), they met there the original occupants of the district, the Nga-ti-raukawa (descendants of Raukawa), who occupied each side of the river, and who had plaited ropes and placed them across the river to prevent canoes passing up and down. These ropes were held by the people on each side of the water, by which those holding them wished to upset any canoe attempting to pass. When the canoes of Pahau page 86 came to where the ropes were held, the people of Nga-ti-raukawa pulled the ropes tight, but the canoes passed without mishap. They paddled on to Te-tawa (Nesodaphne tawa), where they also found ropes to impede their progress; but these they passed also, and went on to Te-taheke (the rapid), where other ropes were held to wreck them: these they passed in safety. Going on they came to Puta-nui (the large hole), where they dragged their canoes across an isthmus to the sea. Paddling them thence, they went to Te-tau-hua (year of plenty), where they hauled the canoes up on shore, and went back by land to the entrance of the Maro-kopa River, where they found Raka-pare (entangled hair, ornament for the head) and his people catching fish with a net. Tama-oho (startled son), Rau-ngawari (in haste), Kopia (fold up), Nganga-nui (great core), and Wai-hi (hissing water) were with Raka-pare; they bade a hearty welcome to Pahau and his people, and gave them some fish, one each to the whole party—which grieved Pahau. Pahau and all his people rose, each with the fish in his or her hand: with a swaggering gait, tossing their heads from side to side, they went towards the stone called Te-parapara-io-tapu (the first-fruits to Io), on to which each threw his or her fish. The people with Pahau returned to those who were fishing with the net; and again Raka-pare and his people gave each a fish: these were taken by them in the same manner and to the same stone as before. This, having been observed by Raka-pare and his people, made them angry and say, “The fish, given by us to these people to eat, they waste by throwing it away to rot.” But Raka-pare and his people wondered at the act of Pahau and his people in regard to the fish, and said, “What can be the object of such an act?”

Pahau and his people lived in the same locality as Raka-pare and his people, and for some time were very friendly; but Pahau ordered a toiemi (pot-net) to be made, in order that they might obtain fish. The net was made, two spans long (twelve feet) and two spans deep, and taken out to sea in a canoe, in which Pari-nui accompanied Pahau. When they had gone far page 87 out to sea, Pari-nui said to his elder brother, “O Pahau! I am a warrior on land.” Pahau replied, “Pull on, pull on.” Having gone some distance further out to sea, Te-awha (gale with rain) said, “O Pahau! I am a warrior on land” Pahau replied, “Pull on, pull on.” Having gone far out to sea, the anchor was dropped, and the canoe was stationary. The net was pat into the sea at a spot known as Kurakura-haku (red of the haku—trumpeter), and with three draws of the nets the canoe was filled with fish.

The canoe went back to land; but, as they had gone so far out, it was dark ere they had landed; but those on shore lit signal-fires on Maunga-roa (long mountain) Pa and at Te-pohue (convolvulus), and they landed at midnight, and went into the river and put the fish into the water till the morning, and slept close to them. Rising at dawn of day, Pahau went and beat all the mussels to pulp which were growing on the rocks, or in heaps on the shore. The names of the rocks where the mussels were most abundant, and which he beat to pieces, were, Tu-moana (stand in the sea), O-rengi (make a hole in a screen), O-kopia (kernel of the karaka berry), Tau-hua (year of plenty), and Maka-kohatu (stone thrown). The mussels on the Papa-roa (flat rock) were not destroyed, but were kept intact by Pahau for himself and his people.

When the Nga-ti-te-taranga people, otherwise called Nga-ti-raukawa, heard of the acts of Pahau, they were much grieved, and proposed to punish him for this uncalled-for destruction of the mussels. They called a body of warriors, and proceeded to attack Pahau and his people.

Now, Pahau knew that his destroying the mussels would incite the Nga-ti-te-taranga to attack him; therefore he gave orders to have all the canoes pulled up on to the cliff on which their pa stood on Maunga-roa. All the canoes were hauled up on to the cliff, far out of the reach of an enemy, who could not by any means scale the cliff. There the canoes were held by ropes.

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When all these had been secured by ropes, Pahau sat down on the marae (courtyard) of his pa, and began to comb and plait the hair of his head. When the enemy were seen coming in their canoes Pahau took the feathers of birds and tied them into a bunch, which he waved and shook over his head, and five of the feathers of which the bundle consisted fell to the ground, by which omen he knew that five men would be killed that day. The enemy came on in his canoes, and Pahau called and asked, “Where is the enemy?” The man who was appointed to note the movements of the enemy answered, “They are near the heels.”

Again Pahau asked, “Where are they?”

Now, Pahau had ordered that only one man should place himself in a spot in the ditch of the pa, from which he could see all the movements of the enemy, and that the body of his tribe should lie flat on the courtyard.

The spy answered, “They are at the knees.”

Pahau asked, “Where are they?”

The spy answered, “Near the chest.”

Pahau asked, “Where are they?”

The spy answered, “Near the neck.”

The reason Pahau asked these questions was to know when the enemy was near, and were below the cliff on which his own, canoes were hanging. And when the spy answered, “Near the neck,” Pahau knew the enemy had arrived beneath the cliff. Now, Pahau was sitting near to where the ropes were tied which held the canoes; so that when the spy said, “They are near the neck,” Pahau at once untied the ropes, and let the twenty canoes crash down on the enemy, who were looking up at the canoes hanging in slings, which killed many, by crushing them to pieces.

Pahau rose to his feet and uttered the order, “Rush on them.” The crouching warriors on the courtyard rose and rushed out of the pa, and descended the circuitous path from the pa to the beach, and fell on any who might have escaped the crash of the falling canoes. Pari-nui killed the first man; and his younger page 89 brother, Te-awha, killed the second; and Te-puha, the youngest brother, killed the third. And in the slaughter there fell Nganga-nui (great core), the supreme chief of the enemy, and Kopia (shut up), Orengi (a certain kind of fern-root), Wai-hi (hissing water), Turi-akina (knees beaten), Tiki-o-rata (image of rata), Te-parapara-io-tapu (offering of fish sacred to the gods), Toka-piko (crooked rock), Tu-moana (stand in the sea), Ka-wehi (will be afraid), Te-aria-i-te-rangatira (space set apart for the chief), Oreore (sing a song), Puke-hinau (hill of the hinau, Elæocarpus dentatus), Paepae (crossbar), Raunga-wai (fish with a hand-net), Te-iwi-kai-aruhe (the tribe who eat fern-root), Matangi-rau-ririki (gentle air on the small leaves), Raro-tai (tide of the north), Te-taheke (rapid), Pae-whenua (mountain-range), Tihi-toto (peak of blood), Te-tawa (the ridge), Nga-awa-purua (the creek blocked up), and Raka-pare (entangled on the cliff), who, just before he was overtaken and killed, encouraged his people by calling aloud, “O Tama-oho (startled son), urge on, and at Rau-ngawari (nimble) charge back on the foe.”

Pahau and his people killed most of the tribe of Nga-ti-te-taranga before his Pa Maunga-roa; but those who escaped fled to the entrance of the Maro-kopa River; and it was as they fled thither that Raka-pare uttered his command to Tama-oho, and it was there that Raka-pare fled to the bank of that river; and Pahau, being on the other bank of the river, repeated his incantation over his spear, and threw it at Raka-pare, at the same time uttering this saying: “There is the power of the whale.” His spear hit and ran through the body of Raka-pare, who was the last killed in this slaughter.

Thus Pahau and his tribe gained possession of the Maro-kopa district; and those of Raka-pare's tribe who escaped fled to Maunga-tautari (mountain of the sticks used in building the side of a house), in Waikato, and there took up their abode.

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Pahau And Tamure.(Nga-Ti-Toa.)

Pahau (beard) and Tamure (schnapper) lived together in one settlement; and one day, when Tamure, in chanting an incantation, was repeating the words, “Leaf will fly,” Pahau said to him, “O Tamure, do not say, ‘Leaf will fly,’ but rather say, ‘Niu (divination-stick) will fly.’” Tamure was grieved that the words of his incantation should be disputed by Pahau. This took place at Pa-wera (apprehensive).

Tamure went to the multitude living at Kawhia and informed them of the insult offered to him by Pahau.

A war-party of these people assembled and proceeded to attack Pahau, and arrived at Puke-ta-kauere (hill where the puriri-tree was marked); and Pahau went to the home of Tamure and called to him and said, “O Tamure, look with your eyes of mourning,” in answer to which Tamure shook his head Pahau went back to his three hundred warriors [six hundred], who requested him to go again to Tamure. He went back and repeated the same words, which were answered by Tamure in the same way as before. Pahau went three times; and at last Tamure became angry, and the forces of each met the other, and a battle ensued, when Pari-nui killed the first man, Te-awha the second, and Kiore-pukahu the third. Then Pahau and Tamure joined in the fray. Pahau took his bundle of feathers which he had used at the slaughter of those who escaped from the crash of the canoes, and waved it over his head, and rushed on Tamure and took him by the hair of the head and knocked him down and made water on his head: at the same time he called in a loud voice and said, “Such is the brave act of the young chief in open day,” and from these words comes the name “Toa-rangatira” (brave chief) as the name of his tribe to this day. And from that day the influence and power of Tamure declined, and Pahau had the paramount power over the tribe, and was senior lord of all the people.

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Tamure Goes To Obtain An Incantation.(Nga-Ti-Toa.)

Tamure went to the East Coast to obtain an incantation from Taunga-ki-te-marangai (settled in the east), at Te-awa-o-te-atua (the god-river). As he journeyed overland he arrived at Kainga-roa (long eating) —that is, at Toko-roa-a-maui (the long staff of Maui). But the road over which he had to pass had been put under the power of witchcraft by a priest called Ua-pohewa (mistaken rain), so that that path should not be used by any one, and the incantations chanted in order to close this road were those to make any one stare about and feel bewildered, and thus be lost and die of starvation. The intimation that Tamure had that this road had been put under a spell was the sight of so many bleached human bones lying about.

Now, Tamure had one of the ancient Maori dogs with him as a companion on the journey, and over the dog he performed the ceremonies and chanted the incantations to free him from the power of the spells which Ua-pohewa had laid on this road; and he also chanted over the road the incantation Rongo-whakapupu (Rongo the bubbler) or Koro-whakapupu (the voice that bubbles up). The words of his incantation were these:—

Bubble up, O power of the land!
But Wait, and let me see a god.
I am passing on to Raro-whenua-mea
(The lower land of pacification)
To cause delusion, as that practised
In the delusion of Tutu-nui.
To what shall I place my power?
To the cut and mangled?
To the ragged and tattered?

O To (thou god of sudden death),
On thy arrival hence below,
When thou art asked by all
Thy multitude now there,
“Who took thee thence?”
Say, “Whiro, god of all man's woe,”
And then return, return,
For thou hast seen them there,
And they have heard the tidings.

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O To, if thou dost go inland,
And thou art asked by all
Thy multitude inland,
“Who sent thee hither?”
Say, “Whiro, god of all men's woe;”
And then return, return,
For thou hast seen them there,
And they have heard the tidings.

O To, if thou dost go above,
And thou art asked by all
Thy multitude above,
“Who took thee thence?”
Say, “Whiro, god of all men's woe,”
And then return, return,
For thou hast seen them there,
And they have heard the tidings.

O To, if thou go to the sea,
And thou art asked by all
Thy multitude at sea,
“Who took thee thence?”
Say, “Whiro, god of all men's woe,”
And then return, return,
For thou hast seen them there,
And they have heard the tidings.

Go in the moon's dim light,
Lift the turbulent power,
Lift the turbulent power,
And forward go, and give
To me the skull of him
The wizard priest, to cut and gash
And slash with obsidian.
Now act, O dread!
Now act, O power!
And sever head
From off the god,
And mix as pulp
That earnestly desired
At dawn of day.

When he had performed the ceremonies and chanted the incantation over the dog, and had repeated the incantation over the road, he sent his dog on before him. The dog passed over the path without harm, and Tamure followed him, and so went on to Whakatane, and into the presence of the priest Taunga-ki-te-marangai.

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When Tamure had been there some days the old priest asked him, “What, O Tamure, have you come for?”

Tamure said, “I have come in search of and to obtain an incantation of you.”

The old priest said, “What kind of incantation are you in search of?”

Tamure said, “The origin or power to know future events.”

The old priest said, “Go home again. Mania-tiemi (cast homeless on an open plain) has that which you want.”

Tamure went back to Kawhia to Mania-tiemi, and said to him, “I have come to obtain the incantation to give the power to see future events.”

The priest said, “I do not possess the knowledge of any incantations.” But he was not speaking the truth.

Tamure said to his wife, “O my wife, go and make a line of flax in the house of Mania-tiemi, so that I may have occasion to blame him for his conduct to you.” The wife of Tamure went as requested by her husband, and Tamure climbed to the top of Mania-tiemi's house, and saw his wife making a line out of the tow of flax on her bare leg. The old priest was blowing the fire, and laughed at the woman, when Tamure gave a loud cough. The old priest looked up, and said, “I am the object of a plot to defame me.” Tamure said, “Yes; that you may tell me the incantation you are keeping so secret.”

Mania-tiemi said to Tamure, “Yes; then build a new shed (wharau) some little distance from this settlement;” which was done by Tamure, into which the two went, and the priest taught Tamure the incantation which he sought. The old priest said to him, “When you go out of this shed, if you see a bird flying, utter against that bird the incantation or word I have taught to you.”

Tamure said, “I did think it was an incantation, but it is only one word”

Tamure went out and saw a sparrow-hawk, and repeated against the bird what he had been taught, and it fell dead to the earth.

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Mania-tiemi said to Tamure, “When I die, or when I am at the point of death, do you breathe into my left ear, that you may receive my power and influence, and that you may also possess all my knowledge; and do you go between my thighs, that my priest's power may be yours.”

Tamure did all that the old priest had commanded; and Mania-tiemi died in the shed which had been made for him by Tamure, and in which he had been taught by the old priest. But Tamure did not obtain satisfaction from Pahau for having taken the power and influence from him, and usurped the command over all the people.