The Ancient History of the Maori, His Mythology and Traditions: Tai-Nui. [Vol. V]
O daughter, thou of evil fame! on me, thy mother,
And on all thy tribe regret now keenly falls.
But ask, “Who was thy begging ancestor?”
And whence came forth the plant of evil destiny?
And was it Maro-muka who begat
The Ao-hinga? and hence thy name,
Derived from that great sacred boulder.
There is a meaning to this proverb, which says,
One man of Motai shall
Pass over the sand of Ha-kerekere.
Motai (for the sea) is an ancestor of Nga-ti-raukawa, and Ha-kerekere (gloomy) is the name of part of the sea-coast in the Tara-naki district.
And this is the origin of this proverb: A chief (whose name is not given) living at Ha-kerekere fought with the Nga-ti-raukawa Tribe, and in the battle a chief woman of the Nga-ti-raukawa was taken prisoner by this chief not named; and in the days when this woman lived as a slave at the settlement of that chief that chief taunted her, and said, “Who shall dare to come for me? Who is that man who is brave enough to storm my fort?”
The woman answered, “One man of Motai shall pass over the sand of Ha-kerekere.”page 52
Now, Kapu (hollow of the hand) was the name of the son of this woman, who lived at his own home, at the place that was attacked, and where his mother was taken prisoner.
This man Kapu collected a war-party, and travelled over the sand at Ha-kerekere and attacked the settlement at which his mother was held prisoner, and rescued her. She told Kapu the words spoken to her in taunt by the chief, and her answer, which has been repeated ever since as a proverb by the Nga-ti-raukawa.
Pua-Rata and Tau-Towhito.
This is the account of the sacred effigy of Pua-rata (rata-flower) and Tau-towhito (old band or girdle).
A sacred effigy to bewitch people stood on Puke-tapu (sacred hill between the heads of the Rivers Wai-kato and Manuka). And the reason that hill was called Puke-tapu was that the sacred effigy stood there, and was so sacred that not any one would go there on account of the fear of it; hence the place where this effigy stood was called Puke-tapu (sacred hill).
Pua-rata and Tau-towhito, with this puhi (effigy), resided there. The news of this effigy had been heard at Tamaki (start involuntarily), Kai-para (eat the paraa—Marattia salicina), Nga-puhi (plume of the lord of the sea), Te-akau (west coast), Wai-kato, Kawhia, Mokau, Hau-raki, and Tauranga, and its fame had reached all parts of the Island of Ao-tea-roa. The fame was this: The power of that effigy was so effectual that man could not live in its presence, but would be killed at once by its power; hence the tribes went to Puke-tapu to kill the keepers of that effigy, and obtain its mana (power) for themselves, so that they might hold that mana in their own districts.
Now, whenever any of these tribes went to kill the keepers of the effigy they were at once slain by the power of the effigy: nor could any human being get there, but all who attempted so to do died at once in the attempt: nor could any war-party get near to the effigy; even if a war-party went towards it from the page 53 north, when they were at Muri-whenua (land on the north), at Awhitu (regret), these would die, nor would any party whatever escape death.
It was this account of such war-and travelling-parties being killed in going towards the effigy that Ha-kawau (breath of the Graculus varius) had heard, which made him wish to go to Puke-tapu and look at the effigy which had been so spoken of, that he might also see the men who were in the pa and the priests in whose charge that effigy was.
Ha-kawau then invoked his god—that is, he performed the rites and ceremonies to be able to obtain a second sight, by which he might see the future good or ill that should befall him. He saw that his god would fare well—that his supernatural power extended up to the sky and down to the earth.
So he rose and went on his journey to see the effigy of Pua-rata and Tau-towhito. He left his home at Te-akau (sea-coast), and as he was a priest he went on his journey to test his power and knowledge with those of the priests he was about. to visit, and to see if he could not kill [overcome] them.
He proceeded towards Puke-tapu, and went by way of the akau (sea-coast), and on to Whainga-roa (long battle), and on the coast to Rangi-kahu (day of blue sky), and Kahu-wera (burnt garment), coming out on the coast at Karoro-uma-nui (sea-gull of the big breast), and on to Marae-tai (the courtyard near the sea), at the heads of the Wai-kato River; where the people of the pa wished to detain Ha-kawau and his companion, so that they might partake of food; but Ha-kawau answered the people, and said, “We partook of food a little way behind here: we two are not hungry.” They did not stay at that pa, but went on till they came to Pu-tataka (the falling flute or trumpet), where they crossed the Wai-kato River at the heads, and went by the west coast to Ruku-wai (dive in the water), and on to Wai-tara (water where a ceremony of baptism has been performed), when page 54 fear came on the companion of Ha-kawau, and he said to his leader, “Perhaps we two shall die here.” But they went on, and at last arrived at Te-weta (a large insect, the body of which is about the size of a common fowl's egg: this insect is not unlike a common flea with two long pliable horns on its head), where the heart of the companion of Ha-kawau again thought, “Perhaps they two would die there.” But they still lived, and went on to Wai-matuku (water of the bittern), where their noses smelt an intense stench from the bodies of slain people. They two said, “Perhaps we shall be killed here.” But Ha-kawau was performing his sacred rites and chanting his sacred incantations to save them from defeat or death, and to deprive the effigy of that power which was now so dreaded by all the tribes. The incantations which Ha-kawau was now chanting were a Parepare (to ward off), a Mono (to deprive of power by means of incantations chanted), a Tute (expel), a Pa (protect), to prevent the gods of Pua-rata and Tau-towhito from being able to gnaw the gods of Ha-kawau and his companion, and that the gods of Ha-kawau, which were accompanying him, might not be overcome by the gods of Pua-rata and Tau-towhito.
When they had passed Wai-matuku they saw the bodies of men lying on the beach and in the fern; but they went on, still expecting to be killed on the path. They went on and ascended to the top of a hill and sat down. From this they saw the pa on the hill at Puke-tapu; but they had not been seen by those in the pa, as the incantations which Ha-kawau had chanted as they came on the road had blinded the minds of the gods of the pa, and prevented them from knowing that Ha-kawau and his companion were going towards them.
Then Ha-kawau made an offering of the gods of the pa in sacrifice to his gods, and those of his gods to whom he had offered the sacrifice went in front of the scouts of his attacking gods. Other of his gods followed, as a rearguard to those in front. Those in front were to commence the attack and enter page 55 the pa, assisted by the power of the incantation, the Whangai (offering in sacrifice), by which they were sent to storm the pa. When the attacking gods were seen by those in the pa the gods of the pa came out and pursued the gods of Ha-kawau, and while the gods of the pa were pursuing some of the gods of Ha-kawau, who had fled in apparent defeat, a crowd of the gods of Ha-kawau who were in the rear made a rush towards the pa; and by the time the gods of Pua-rata looked round to their pa they saw that the gods of Ha-kawau were near to it; and the gods of the pa, being easily taken prisoners by those of Ha-kawau, were killed at once.
Now, as the gods of Pua-rata and Tau-towhito were killed, the pa was easily taken, as there were not any gods to resist the attack. Ha-kawau entered the pa which had before been guarded by the mediums of the god there [the effigy]. When Ha-kawau [the medium of his god] was seen going towards the pa, Pua-rata, in the pa, went towards the effigy and called to it, and said,—
Here are some, some:
The effigy made a groan-like sound, but it was not a loud noise. The reason it was so weak was because of the death of the gods of Pua-rata by the power of the gods of Ha-kawau. Pua-rata called to his god [the effigy]; but its groans were very feeble. If they had been strong Ha-kawau and his associate would have been killed, as were all who had gone to that effigy in times past; because when Pua-rata called on the effigy, and it groaned in a loud tone, those who had gone towards it all died.
Ha-kawau and his associate went on and entered the pa; but as they got near to the pa Ha-kawau said to his associate, “You enter by the usual road into the pa, but I will climb over the palisading and so go into it.” Ha-kawau did as he had said; and when the people of the pa saw how he entered they were angry, and said to him that he “ought to have gone in by the usual road, and not by the way that Pua-rata and Tau-towhito entered page 56 their pa.” But he did not take any heed of their anger, as he thought that the priests of the pa were not higher priests than he, and that they had not power superior to his. He persisted in going to every sacred place in the pa, and eventually sat down in the place of the chief men of the pa. At once those in the pa commenced to cook food for the two; but the two had not sat there long before Ha-kawau said to his companion that they two must go. So soon as the attendant had heard the words of his lord he jumped up, and when those in the pa who were cooking food for the two saw them rise they called to Ha-kawau and said, “Do not go till you two have partaken of food.” Ha-kawau answered them, and said, “We have partaken of food; we have had food a short time since; we partook of food not far from here.” And they would not stay, but Ha-kawau and his attendant departed. When Ha-kawau stood up he slapped his hands and with them made a noise, and with his hand he touched the doorsill of the house in which they two had stayed, and by the time the two had got out of the house all the people of the pa slept [were dead], nor was one saved [alive]: though a multitude, all the multitude slept [died]. And Ha-kawau went back to his home.
There was also a sacred effigy kept at Te-uranga-o-te-ra (place at which the sun arrives), at Nuku-tau-rua (moving of the canoe in which a net is) which was like that of Pua-rata and Tau-towhito.
Ha-Kawau Kills Kai-Whare. (Nga-Ti-Te-Ata.)
Ha-kawau again lived at his own home, at which place he heard the news of Kai-whare (house-eater), which was a dreaded reptile living at the entrance of the Manuka River, where he ate men. Now, Ha-kawau had been to Manuka when he conquered the effigy of Pua-rata and Tau-towhito; so that when the news of this extraordinary being was heard by him he took a journey to kill this monster. He went by the way of page 57 Haronga (scraping flax to make the fibre), and then on to Awhitu and the heads of the Manuka River.
Kai-whare was living at a place called Tara-taua (news of a war-party); and when Ha-kawau was on the road he went towards the sea-coast and came out on the coast at Pouaka (home), and went on to Pae-o-rae (lay across the forehead), the pa of Kokako (Collœs cinerea), and to the very heads of Manuka, where, turning in, he went up by the bank of the river, and commenced to chant his incantation called a Teka (urge on), going on by the road by which travellers had gone who had been eaten by the monster. When he had ended chanting his incantation of Teka he began to chant another called a Mono (disable by means of charms). Still chanting this they arrived at the Poro-poro (Solanum aviculare), where the companion of Ha-kawau thought they should not now be killed, as Ha-kawau imagined that Kai-whare was dead by the effects of his incantations; so he went on to the very place where Kai-whare lived, and right to the cave, and stayed there. Now, this cave was in the sea, and the entrance was five or six fathoms below the surface of the sea; so Kai-whare looked for some place behind which he might go to elude the power of the monster if he were obliged to give it battle. It was not long before the monster came towards his cave, and the noise of his coming was heard in the cave, by which Ha-kawau knew of his approach; so Ha-kawau waited with caution. The monster did not see his enemy till he had entered his cave and turned his head to look outwards, when he saw Ha-kawau sitting at the entrance. He at once made an attack on Ha-kawau. His intention was to swallow his enemy whole. Ha-kawau had a paraoa (long whalebone weapon), which was made of the bone of a whale, and hence its name, paraoa (whale). Kai-whare made a sudden rush on Ha-kawau; but Ha-kawau pushed him aside, and with his paraoa dealt him a severe blow and killed him. Ha-kawau now went home to his place, as he had killed this man-eating monster.
Whare, or, as he Was Called, Wharewharenga-Te-Rangi.
Whare and his tribe lived at Hau-raki, at their settlement called Taumaha-rua (double thanks to the gods for supplies given), in the O-hine-muri (the daughter behind) Creek [in the Thames].
In the days of which we now speak the heart of Whare was very sorrowful on account of his orders being questioned and disputed by his tribe. He was angry, and in a loud voice chanted his incantation to the sky so that the rain might fall heavily and so punish his people for their impertinence to him, that they might also feel sorrow for their wrong acts.
Now, Whare was a wizard, so that his ceremonies performed to the sky caused storms and squalls to rise and rain to fall and to flood the settlements of his people with water till they cried and said, “O Whare! raise your voice and repeat your charms in a loud voice to the sky, and make the rain cease.” Whare answered the voice of their lamentation by saying, “Whare will not raise his voice or repeat his charms in a tone to make the rain cease. The rain comes from Kete-riki (little basket).” So his people felt the want of food: most of the crops in the ground had rotted by the effects of the floods. The rain of heaven obtained revenge for Whare for the evil conduct of his people towards him.
Kete-riki is the name of a mountain near to the mountain called Te-aroha (the love), not far from the home of Whare and his people.
Kiki the Tree-Blighter. (Nga-Ti-Mahuta.)
This man Kiki (stutterer) was a brave man, and was a wizard also. He was of the Wai-kato people, and his home was in that district; and this is the proverb repeated by his descendants:—
The descendants of Kiki the tree-blighter.
The origin of this proverb was from the fact that when the sun shone Kiki would not go out of his house, lest if he walked page 59 abroad his shadow would fall on grass or trees, and by his shadow such would become sacred. But his shadow made such to wither.
Kiki had a supreme knowledge of witchcraft, so he remained in his own house, and seldom left it.
When canoes from the upper Wai-kato paddled down the river, going out towards the sea, if such landed at the settlement of Kiki he did not come out of his house, so that by his presence they might not be killed; but if he drew back the slide-door of his house (d) and looked out at any visitors who might land, such would invariably die from the effect of his looking at them. If Kiki pulled his slide-door open and looked at those who were paddling past in their canoes, they would invariably die at once.
The fame of Kiki was heard all over the country. Tamure (snapper—a fish) was also a priest and a wizard. He heard of the fame of Kiki at Kawhia, and had a wish to go and see Kiki, so that he might test his powers. He so arranged his plan that he might visit Kiki in a propitious month of the year. He went on this visit accompanied by two companions, and his daughter also went with him. They came to Wai-pa (water dammed up), and paddled on and were not seen till they landed where canoes landed at the settlement of Kiki.
Tamure had great knowledge, and long before they landed he had commenced to chant his sacred incantations to himself. He had chanted a Mata-tawhito (ancient charm) to secure himself from harm, and had also chanted a Karo (to ward off), with many others; also he had chanted a Whaka-ngungu (to parry in silence), and a Momono (disable by incantation), and a Parepare (to ward off), and a Ripa (deprive of power, cut in lines), with other incantations of the like nature.
The canoe of Tamure went on and came to the landing place of Kiki. When they had landed Kiki called to them and invited them to go up to the settlement: they went, and sat down there. Those in the settlement lighted a sacred hangi (oven), but Kiki still kept in his own house, and Tamure stayed outside. page 60 Tamure chanted an incantation, the words of which were directed against the threshold of the door of the house of Kiki. The sacred hangi (oven) had been lighted, and the food in it was now cooked and taken out and put into a basket. Then Kiki came out of his house, and called to Tamure and invited him to come and eat with him. Now, the food of which they were about to partake had been bewitched, and hence Kiki had invited Tamure to eat with him, so that Tamure might be killed by partaking of this bewitched food. Tamure determined that his daughter should eat of this food, and he had performed the sacred ceremonies and chanted the sacred incantations over his daughter. He had chanted the Mata-tawhito and all the other incantations before-named over her. She partook of the food from the sacred hangi (oven), but while she was thus eating of this food Tamure was sitting chanting these sacred incantations over her. As she took the first piece of food from the basket out of which she was eating with Kiki (no matter what the first piece which she took might be, kumara or other kind of food), this she put beneath her foot: this she did in accordance with instructions given to her on the subject by her father Tamure. Having disposed of this first piece, she then ate of the sacred food of the basket. Kiki waited so that Tamure should eat of the food before he, Kiki (by proxy), had partaken of the food of the sacred oven, to insure the death of Tamure.
Now, Kiki was still in his own house, and Tamure sat at the door of that house. Tamure had chanted an incantation the words of which had been uttered against the doorstep of that dwelling; and as soon as the daughter of Tamure ceased to partake of the food Tamure called to his companions and told them that they would now start on their return home to Kawhia. His companions had not partaken of food at that settlement. They started on their return journey; but so soon as they had left the settlement some disease smote Kiki, of which he was very ill. When Tamure saw any one on the banks of the river page 61 as they paddled up the stream he called to such and said, “If you see a canoe following us up the stream, if the people of such ask you ‘Did a canoe paddle up by this place?’ say ‘Yes, a canoe did pass here;’ and if they ask you ‘Where can she have got to by this time?’ say ‘She has got far up the stream—gone a great distance.’” Having said this, Tamure paddled on, and the pain of Kiki at his home became more intense, and the people of Kiki by this knew that he had been bewitched by Tamure. They got into a canoe, and pursued Tamure to kill him; and when they got opposite to the settlement of the people to whom Tamure had spoken as he went up, they asked the people of that place, “How far has the canoe which paddled up past this place got by this time?” Those at the settlement said, “They have got far away up the river.” So this pursuing canoe went back to the settlement of Kiki, and Kiki soon died.
Some of the descendants of Kiki still live. One was killed a short time since at the battle of Tauranga-ruru (the place where the owl lit); but one Te-mai-oha (the kindly-inclined) is still alive, and there are also some others of the descendants of “Kiki the blighter of trees” still alive. Though Kiki was a great priest, when he came in contact with Tamure he had to bow his knees [die] before him.
Some of the descendants of Tamure are still alive. Of the Nga-ti-mariu one is called Mahu (a wound to heal), another is called Ki-ake (speak as you recline): both are learned in the arts of witchcraft. When any one is acquainted with the arts of witchcraft, on his death he leaves his knowledge to his descendants, and hence it is known that the descendants of those who were wizards must know the art of witchcraft.
Kapu and Tu-Hou-Rangi.(Nga-Ti-Mahuta.)
Kapu (palm of the hand) lived at his home in Wai-kato, and Tu-hou-rangi (god of war pushing his way into the heavens) lived at his home at Roto-rua (two lakes).page 62
Tu-hou-rangi came to pay a visit to Kapu. It was a custom with the chiefs in ancient times to go with a party and pay a visit to each other; at the same time they were accompanied each by his own tribe as an escort.
Tu-hou-rangi paid a visit to Kapu because he had heard much of the fame of Kapu. But the season of the year when this visit was paid was a time of scarcity of food; in fact, it was the end of winter, and was just on the verge of spring. All the kumara (sweet potato) was planted for a future crop, and man lived on anything he could collect from the forest or plain, as that was the eighth moon of our year (January), and not any young kumara were big enough to take from the fields.
The company of travellers with Tu-hou-rangi came on to the settlement of Kapu; but Kapu was not aware that this chief and his party were about to pay a visit to him. The ancient custom was, when a chief intended to visit another chief, some time before the visit took place a messenger was sent to apprise the pa to be visited of the intended visit, so that a considerable time might be given in which to collect provisions to entertain the visitors. In this case Tu-hou-rangi paid his visit without having sent a messenger to warn the visited of his coming. Kapu and Tu-hou-rangi had not seen each other prior to this visit, therefore each was unacquainted with the other.
When the party of Tu-hou-rangi arrived at the settlement of Kapu they found Kapu in the act of roasting the young shoots of the korau (Cyathea medullaris) fern-tree. Kapu was by himself, and his tribe were scattered all over the country. When the visiting party arrived and found Kapu roasting his fern-fronds, and saw him, they did not know that he was Kapu. Tu-hou-rangi asked him the question, “Where is Kapu?” Kapu answered, “He is yonder,” and added, “I will go for him” (for the man Kapu). Kapu was not recognised on account of his being so dirty. He gave the roasting fern-fronds to the visitors, and left them and went on his errand. He went and told the news to the rest of his tribe, who, with Kapu, rose and came to page 63 the settlement to see the visitors. But they did not start at once: they waited till Kapu had washed himself, combed his hair, tied it up in a tiki (topknot), and put a huru-kuri (dog-skin mat) on. When they arrived at the settlement where the visitors were, the visitors recognised Kapu as the man who had been asked by them, “Where is Kapu?” when he was roasting his fern-tree fronds.
Tu-hou-rangi said in an under tone of voice to his own people, “The food of this people is the fronds of the korau fern-tree.” The visitors stayed some time, and when the day came for their return home Kapu asked this question of Tu-hou-rangi, “What month is that in which you have the greatest abundance of provisions?”
Tu-hou-rangi answered, “In the Ngahuru (tenth month—March). Then, come and visit me in the Ngahuru.”
Kapu said, “Yes. Wait quietly for me.” But Kapu was delighted at having an opportunity to repay his visitors in a like manner, and to return their visit in the same way.
Kapu had been found by himself by the visitors with Tu-hou-rangi when he was cooking the fronds of the korau; and also Kapu had been visited at a scarce time of the year, nor had Tu-hou-rangi fulfilled the custom followed by chiefs, to send a messenger some time before to apprise his host of the intended visit. Kapu said to himself, “I must pay a visit to him in the same way in which he came to visit me;” and hence Kapu was deceitful in regard to the invitation given by Tu-hou-rangi to visit him in the Ngahuru (March); in the season of plenty, and full stores of provisions.
Tu-hou-rangi went with his people back to their home; nor did he for a moment think that Kapu would at once follow him, and pay his intended visit, but Tu-hou-rangi thought Kapu would really visit him in the Ngahuru (March).
Tu-hou-rangi and his party left and went back to Roto-rua. Kapu considered the time, and when he thought Tu-hou-rangi and his party had nearly arrived at Roto-rua, then Kapu and page 64 his party rose and went towards Roto-rua to return the visit of Tu-hou-rangi.
Tu-hou-rangi had got to his own pa, and was giving full instructions to all his tribe in regard to the crops they were to plant to provide sufficient food for the expected visit of Kapu in the Ngahuru (March).
Kapu left his home with his people and travelled for some time, and on the day following that on which Tu-hou-rangi arrived at his home Kapu and his party arrived there also, which took Tu-hou-rangi and his tribe at a disadvantage, and caused them to feel ashamed at their want of food to set before their guests whilst they might stay with them. Kapu had seventy people twice told with him, who were to repay Tu-hou-rangi's visit in a season of scarcity, which had been taken advantage of by Tu-hou-rangi to visit the pa of Kapu.
Kapu and his people were entertained by Tu-hou-rangi. Tu-hou-rangi asked Kapu and said, “Friend, what is the best food?”
Kapu answered, “At my home preserved birds are the best food.” The district owned by Kapu was a land where preserved birds could be obtained in plenty, and hence the question put by Tu-hou-rangi, and Kapu's answer, that preserved birds were the best food. But Kapu added, “Rather, water is the best food.”
Tu-hou-rangi said, “No; preserved birds and eels are the best food.”
The two chiefs looked at each other, and Kapu asked, “When will you come again to visit me?”
Tu-hou-rangi said, “In the days when I shall be pleased to visit you.”
Kapu said, “Let it be in the eighth moon (January), that man may be warmed by the sun.” But this was not what Kapu was thinking: he was thinking of the eighth moon (January) being the time when man would be weary with the heat of the sun, and when the branch creeks would have no water in them in the upcountry district. But Tu-hou-rangi agreed to the proposal of Kapu.page break page 65
Kapu and his people returned to their home in Wai-kato, and began at once to collect food for their visitors. They collected fish and shellfish, and preserved birds in their own fat, and collected much of these things. Then Kapu removed his settlement from where it was to the top of a hill where no water was, and to that place they took all the provisions they had collected to entertain their visitors. When all had been done, Kapu gave orders to his people to dig a well in the centre of one of the large houses they had built in which to entertain their guests. When the well had been dug they put a covering of timber over it, and put mats on the top of the wood, and used it as a place on which to sit. When all was ready Kapu sent a messenger to Tu-hou-rangi to say all was ready.
Tu-hou-rangi and his people rose and came to visit Kapu and his tribe. They consisted of one hundred and seventy twice told. On their arrival at the pa of Kapu they were entertained with food to a great extent, consisting of potted birds, eels, fish, and shellfish of the sea, and all that our ancestors thought was good as food. Tu-hou-rangi ate of the preserved birds and eels, in pursuance of his idea that “preserved birds were the best food.” He ate till he was quite satisfied; then he became very thirsty—that is, he was crying for that of which Kapu had said, “Water is the best food.” Tu-hou-rangi said to his people, “Go and bring water for me.” The people of the pa said, “There is not any water here; the water is at a great distance.” The men of the visitors went to obtain water; but as they arrived at each branch creek they found all these were dry. How could it be otherwise in summer time? They came back without water, and said to Tu-hou-rangi, “There is not any water: the branch creeks are all dry.” Tu-hou-rangi became quite pained for want of water, as he had eaten so freely of fish and preserved birds, and he now began to moan loudly. But water was in the house where the assembly was collected, and the cover was being sat on by Kapu.
Kapu heard the moan of Tu-hou-rangi, and Kapu said to him, “I told you that water was the best food, but you said preserved page 66 Vol. Vbirds were the best food.” And Kapu jumped on one side, and the mats on which he was sitting were taken away, and water was baled up and given to Tu-hou-rangi; and he again recovered his strength, and he knew that water was truly a valuable food.
Tu-hou-rangi and his people and the tribe of Kapu talked about the news of the day, and Tu-hou-rangi admitted that he had been treated in a just manner by Kapu, as he (Tu-hou-rangi) had done wrong in going to visit Kapu without sending a messenger to apprise him of the fact, as also he had visited Kapu in the scarce season of the year, and was also mistaken as to the best food for man. He now admitted that water was that which man was most in need of.
And Tu-hou-rangi returned to his home convinced that he had been twice beaten by Kapu; and hence the origin of this proverb:—
It is Kapu of bound stomach.
This proverb is used by the descendants of Kapu; and if any one consents at once to what another may say, or if he consents to give what another may ask for, or obeys an order given, or conveys a message when asked, he will hear this sentence applied to him, “Oh! he is the descendant of Kapu of bound stomach.”