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other place, but no one knows where — perhaps he returned to Hawaiki,
he did not die in this land, he disappeared totally, and maybe he
returned by aid of the taniwkas.

[Other accounts of Turi*s death differ somewhat. Tautahi told
me that his son Turanga-i-mua was a great warrior, and that he and
the priest Eauika proceeded to the north on a war expedition, and on
the Auckland Isthmus — then called Tamaki— defeated the Wai-o-Hua
tribe in a great battle called Te One-potakataka. After that they
returned homeward by the East Coast, and near Manawatu Gorge
fought a great battle with the tcmgata whmua or original inhabitants,
where Turanga-i-mua was killed and buried, but his bones were sub-
sequently taken to Patea. The place where he was buried, on the
old mountain track north of Manawatu Gorge, is still called Te Ahu-
o-Turanga — after Turi*s son. On the news reaching the old father,
he suddenly left his home and disappeared for ever. It is a remark-
able thing, that the Ra'iatea people say that, whilst Turi never
returned to bis Qld home in Eastem Polynesia in thQ fleshy that h^



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228 JOURNAL OF THE POLYNESIAN SOCIETY.

spirit did, and used to trouble them much. I leave members of the
Society to suggest an explanation of this. Tari is not singular in
being supposed to have made a voyage by aid of a taniwKa, or sea-
monster ; several instances are quoted in tradition. This is simply to
say, in other words, that it is not now known, or forgotten, how these
fantirAa-riders came here.]

After the loss of Turi, his daughter Tane-roa married Uenga-
puanake, who came here in the " Taki-timu " canoe, and who was a
son of Tamatea's. When the time approached for the birth of
her child, Tane-roa longed for certain foods; so the dogs of
Turanga-i-mua were killed for her to eat — ^they were killed surrep-
titiously by her husband as food for her. The names of those dogs
were Papa-tua-kura and Mata-ware, and were of the stock brought
from Hawaiki. Tane-roa incited her husband to^kill these dogs ; and
they were cooked and eaten by her and her husband. Presently the
owner of the dogs began to seek for them, seeing they were lost ; he
was very anxious about them. He searched, and searched in vain,
and found them not. He then went to his sister and asked of her,
'* Hast thou not seen the dogs of thy relatives ? She replied, *< No !'*
Turanga continued to be much grieved about his loss, and searched
everywhere on his return to his home, but could find nothing of them.
After a time, they were found by the eructations of the eaters, which
was due to incantations. After this it was proclaimed that the theft
of the woman was discovered, whereat she was very much ashamed ;
so she and her husband arose and settled down on the other side of
Patea (near the present town), and there built a house called Eai-kapo,
where her children were bom.

When these children had grown up, the woman said to them : '' Do
you see the fires burning there across the river ? They are those of
your elder brethren (cousins) ; they shall be food for you 1 " This was
a curse towards the elder branches. The people (Turi's descendants)
separated from that time. The woman and her descendants lived on
the north bank of the river, whilst the descendants of the sons
remained on this (south side). Troubles have always existed, in
consequence of the curse, between the tribes of Nga-Bauru and Ngati-
Buanui ; the one killing the other, and often eating one another, even
down to the days of the Gospel,

Behold them ! the descendants of Turi separated ; the female
branch settled on the north side, and so they remain to this day.

Now, this history has been handed down from our ancestors, even
from Turi, down to our parents.

The names of our whare-wananga, or houses of learning in which
our history was taught, from the time of Turi down to our parents,
are as follows :— •



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THE "AOTEA" CANOE. 229

Name of Home. Nama of Teaoher

Matangirei, at Patea Tori

Harara-atea« at Whennaknra Turanga-i.maa

Pa-nni-a-hae, at Bangitawhi Ta-taoa

Te Eaha-o-Banra Paka, a descendant of Tn-tana

Te Wehenga-o-Banra Tu-poia, a descendant of Tonga-potiki

Te Eohete-o-Raora Bongomai-tataoa

Te Buraanga-o-Bauru, Wai-fcotara Baa kai-whetito and Tama-rakei-ora

Pake-rimn, at Okeha Te Ika-wea, Bangi-te-pn and Pa-hoa

Te Hai-a-kama, inland Patea Tu-teranhe, a descendant of

Toranga-i-mua

Te Paa-o-te-rangi, at Waitotara Hae-taora and Ue-taniwha

Behold I The following is my geneaJogical descent from Turi ;
they are all males, and elder sons : —

Banra, hence the tribal name Nga-Baom

Bakau-maai

Bongo-tea

Purn-ora*
1 TUBI

Toranga-i-mua

Tamatea-kopiri

Te Ihi-o-Bongo \ „ ^ ^ ^ ,. . «
» Te Mana-o-Bongo } °*^^ ^^ ^*^^* ^'HJO

Te Mam-tuna

Te Maru-wehi ,. , „ ^ , . .,

Te Maru-ariki " ^^®^ ^® ^^"^ ^^^

Te Maru-aitu ,
" Te Numanga

Bangi-tauwhanga

Whakataha-mai-nmga

Mata-te-kamu

Uru-haha
** Uru-te-angina

Bangi-whakarangona

Bangi-whakaturia

Te Waka-tupoki

Tama-ipo
w Xe Bae-koukou-wai

Hiro

Bongo-honhia

Te Herewini
M Hetaraka Tautabi



APPENDIX.



The Findino op Tb A.wmo-BANOi Axb.

The following account is translated and abbreviated from ** Te

Korimako" newspaper, No. 71, 1888, and it was written by our

corresponding member, Wiremu Eauika, of the Nga-Bauru tribe of

Wai-totara.

* NoTB.^From Puruora's younger brother Paumatua descend some of the
great families of the ^awaiian Islands, but this is not the place to sh^w th^^t
connection.



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MO JOURNAL OF THE POLYNESIAN SOCIETY.

" All the people of this island have heard of the axe '' Awhio-
rangi," but hitherto none have seen it, since it was hidden by our
ancestor Bangi-taupea, seven generations ago. It has recently been
found by our people living at Okoutuku. A girl, named Tomai-rangi,
who is a stranger here, but married to one of our tribe, and who was
not acquainted with the tribal sacred places, went out by herself in
search of hakekakeka^ or fungus, and inside a hollow pukatea tree saw
something gleaming which alarmed her. She rushed away crying out
in alarm, whilst at the same time a fearful thunderstorm burst, with
much lightning and a fall of snow, which made her quite foolish.
One of our old men, named Bangi-whakairi-one, hearing the woman
and seeing the storm, at once knew that someone had trespassed on a
wahi'tapu^ or sacred place. He therefore lifted up his karakia, and the
storm ceased. Presently all the people assembled and the old man
asked, ** Which of you has been to Te Tieke ? *' The woman replied^
" Which is Te Tieke ? " " Behind there, near the bend in Wai-one.*'
Said Tomai-rangi, *'I have been there, but I did not know it was a
wahi'tapu. I saw something there, it was like a god, and great was
my fear.'' After this the people went to look at the object, and all
recognised it (by description handed down) as Te Awhio-rangi. More-
over, the descendants of the guardians, Tu-tangata-kino and Moko-
hiku-aru were there. (These are two makutUf or wizard gods, in the
form of lizards, probably the people saw one near the place.) Bangi-
whakairi-one now said a karakia, after which the axe was taken from
its hiding-place, and all the people cried over this relic of their great
ancestors, after which it was taken to the village.

The place where the axe had been hidden was known traditionally
to the Nga-Bauru tribe, because Bangi-taupea — ^he who concealed it —
had informed his people, saying, " Te Awhio-rangi lies hidden at Tieke
on the flat above the cave of sepulchre." That place has never been
trespassed on for these seven generations, until the 10th December,
1887, when Tomai-rangi foimd the axe.

The people of Nga-Bauru, Whanganui and Ngati-Apa assembled
to the number of 800 on the 11th December to see the axe, which
was exhibited at 5 a.m. It was placed on a post so that all might see it.
Then the priests, Kapua-Tautahi and Werahiko Taipuhi (those who
dictated the << Aotea " story, ante) marching in front reciting their
karakias, were followed by all the people, each carrying a branch in
their hands, to the post, where all cried over Te Awhio-rangi.

As they approached the spot, the thimder rolled, the lightning
flashed, and the fog descended till it was like night. Then the priests
repeated the karakias^ and it cleared up, after which the people all
offered to the axe their green branches, besides the following articles :
six parawaif four koroai, four paratoi^ and two kahu-waero cloaks.



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THE "AOTEA " CANOE. 281

Following the presentation, came a great wailing and crying over - the
illustrious axe, and then some songs were sung in which Te Awhio-
rangi is referred to, one of which is as follows : —

E noho ana i te ro o tokn whare —

Te-Ao-kai-whitianga-te-ra, a, i,

Eei te mania, kei te paheke i aku taringa,

Me kohea to whare i tanumia ai,

Te muka mo to kaha whiri-kau.

He muka ano taka, i tu ki te aro auahi, «

Te angiangi matangi, te whakararan o te rangi, e, i,

Kotia ki te oru o te rangi, te whakapakinga

Whakanpokoa te kaha mo nga atua

Mo taku tokL

Ka hua au, i maka ki uta, ki a Tane,

Maka ki tai ki a Tangaroa,

Hiringa wareware te ika,

Wareware on taringa

Whakaharore popoia mango.

Eo Te Whakaipuipa te waka o Mara

Korenga te ika, i,

He wareware, kihai i rongo i nga topu,

1 te hakiinetanga, i te mkohaDga matua
I te Eahui-Eore,

Ngaro ata ki te po-o-i
Te kitea ko Turoa-Pokohina,
Whakaatnria niu wananga
Eo H&hao-tnnoa te waka o Te Eahoi-rua
I mku ai nga whatn, a, i
Ea rewa ki ronga ra
Eo te whatu a Ngahue,
Hoaina, ka pakam,

Te Horata-whenoa, te Horatu-matinga
Eo Tumutumu-ki-rangi,
Whakarawea ki a Eewa,
Eo te Eanri-wbenna,
Whakarawea ki a Maoi
Eo te Ihono ko Te Awhio-rangi
Whakarawea ki a Bongo
Haua iho ko Teretere-ki-ao,
Eo te Eopu-huri, te ika,
Eia rongo mai koe,
Ehara i te toki Ihu-wareware
- Eo te aitanga tera a Hine-poa, Ira*pawake, e, i,
Noka te tipona i whiti ki rawahi
Eo Torokaha, ko Te Rangi-amio te waka, a, i
He waka utanga nai taku waka
Eo Torohaki-oaua, ko Whakamere te ika,
He waka aha ton waka ?
Te waka hoenga, nga hoenga papake,
Hoenga parareka
Te taroa te ngoringori ki nm^ a^ i.



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282 JOURNAL OF THE POLYNESIAN SOCIETY.

There are a great many songs about Te Awhio-rangi. In
appearance this axe is ruddy (kura) like a china cup, but it is also
like the breast of the Pipiwharauroa (the little cuckoo, >.«., striped),
at the same time it is like nothing else. One's likeness can be seen
in it. It is eighteen inches long and one inch thick, the edge is six
inches broad, and the slope of the sharp edge is two and a half
inches, and it is shaped like an European adze.

This axe was sought for by oir ancient ancestor Bua-titi-pna in
the Eahui-kore, and he brought up the ** Stone of Ngahue,*' i.e,, Te
Awhio-rangi. [Here our author shows his want of historical
criticism, for Ngahue, the discoverer of the greenstone, flourished
ages after the Kahui-kore, which are some of the early stage? of
creation.] Ngahue devised the axe to Tane at the time that the
Heavens embraced the Earth, and with it Tane severed the muscles of
Heaven and Earth. When they were separated Tane received the
name TSne-toko-rangi (or Tane-who-propped-up-the-heavens).

Te Awhiorangi hence became the mdna for all axes in this world.
[In this connection, probably mana may be translated as the *' proto-
type,'* but in a supernatural sense.] The case, or covering of Te
Awhio-rangi, was named Bangi-whakakapua, the lashing (of the axe
on to the handle) was called ESwe-kairangi ; the handle was called
Mata-a-heihei. The axe descended in the line of elder sons from
Tane-toko-rangi down to Bakau-maui, and from him to his great
grandson Turi, who brought it across the seas in the *^ Aotea '* canoe
to New Zealand. Turi bequeathed it to his first-born son, Te Hiko-o-
te-rangi* (? Turanga-i-mua), and from him it descended to Bangi-
taupea, who hid it in his sacred mountain of Tieke, at Moerangi, as
related in the following fragment of an old song : —

E amo ana a Bangi i tana toki,

Ko Te Awhio-rangi

E whiri ana i tona kaha.

Eo te rangi-whiri-rna a Pare-te-rangi,

£o Whakakapaa.

No te haurarotanga

Eo te Eaha-a-Paepae.

I whakarawea ki a Bu,

Eo te waro-ori,

Hoake ki a Tane,

Eo te man tongatea,

Eo te mata toki i tika,

Tuaia ki te tangata

Ea urapa te toki

Ea eke i Moerangi-e —

* No suon name as this for a son of Turi's is known. It may be, however,
ft second name for Toran^a-i-mua,



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THE "AOTEA'' CANOE. 288

[Our fellow member, the Rev. T. G. Hammond, of Patea, secured
a sketch of this celebrated axe from a native who had seen it, and from
this it is obvious that it is unlike the ordinary Maori axe in shape and
size. It will possibly turn out to be — when we can see it — one of the
great axes made of the giant Tridacna shell of Polynesia, which W.
Eauika's description, as to its being like a *' china cup," seems to
support.

The axe is well-known to other tribes, and, indeed, has been
claimed by some, who all acknowledge its age, and that it was brought
from Hawaiki. Like so many of their ancient possessions it is
endowed by the Maoris with supernatural powers, and in Eauika*8
account is said to have been used by Tane, the god, when he separated
Heaven and Earth. This is, of course, a subsequent gloss invented by
some one of its owners to give additional lustre to this celebrated axe,
which is looked on as a god. The translation of the songs must await
help from the learned men of the tribe. They are full of historical
allusions but imperfectly known to me.]



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A SONG OF SAVAGE ISLAND (NIUE).



CoiOfUNICATBD BY EdWABD TbEOSAB.



TP^BE following story was chanfced by the King of Niue and his
\£^ nobles as a welcome to the Bight Hon. Mr. Seddon, in May
last. It was said to be so old a song that few if any of the
younger people present oould understand it. The Rev. Mr. Hutchin,
of Barotonga, has furnished the translation here given. It is remark-
able as showing that the change iit the language of Niue, which makes
that dialect almost incomprehensible to the Maori, Tahitian, Baro-
tongan, &c. (though much easier to a Tongan), is of very recent date,
since any good Polynesian scholar could understand the drift of the
ancient story : —

To la i 5. Tagaloa ho motu kotof atof a, Tangaroa, thine is the land of
ti mafola ia ta i. Nloe hafagina wisdom I Niue is always at peace

yaha ke hake mat. when yon oome.

Chorus.
Pn mo e fona ko e ika tapn ia he The Turtle and the Shark are saored
moana. Tagaloa ho lagi mamao e. fish that dwell in the ocean.

Tangaroa from the far-off sky (land).

He uhila kna lapa tata mai, fatiia ho The Lightning has suddenly played,
la tavahi mata, Pogipogi to uhu ke shattered is the green tavaM (a

liogi. strong kind of tree). In the morning

let us wail and pray.

Chortu,
Pn mo e fonu, cfeo. The Turtle and the Shark, Ac.

Tagaloa ho motu ke tofatofa* tapu ia Tangaroa, thine is the land of saored
he moana, Tagaloa he lagi mamao wisdom. O Tangaroa from the ocean,

§. Lapa uhila lapa kua toga, uluola from the far-off sky. The Lightning

tapu kia Tagaloa, fakatoka ke hataki played ; it played from the South,

e fono, ke alito aki e liualagi. O Sacred Head to Tangaroa, the head

and leader of Parliament, making
laws precious as the apple of the eye
and sacred as the inner heaven.

* NoTE.—The words probably should be as in first verse, but the original has
thii difference.



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A SOHQ OF SAVAGE ISLAND. 285

Ch€rui.
Pa mo e (ono, <fco. The Tartle and the Shark, <ftc.

Maui tu taha i Palaki, Ee takono e lagi O Maui who oame to Paloki (a plaoe in
kna mamap. Niad) from dwelling in the slgr (onier

world) far away.

Chorut.
Pn mo e fona, Aq, The Tartle and the Shark, <fec.

Ati kola mo e hlna Tagaloa ne alito Bed and white art thoa, O Tangaroa,
aki e fonoa galo. precioos one from the onseen country.

Chorus,
Pa mo e fona, <fto. The Tartle and the Shark, <ftc.

Niu ta ei Tonatonamohola agi vala e O Gooonat Tree, standing at Tonato-
matagi ke haia. namohola (a breesy spot on Nine),

where the light winds of heaven oon-
verge, Ac,

Chorui,
Pa mo e fona, <to. The Tartle and the Shark, Ae,



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POLYNESIAN SOCIETY.



The following books, pamphlets, Ao,, were received :

1052 La Q6ographie. No. 11, 15th November, 1900

1053 „ „ 9, 15th September, 1900

1054 „ „ 6, 15th Jane, 1900

1055 Revue de VEcole d'Anthropologie. X-XI., October-November, 1900

1056 BuUetin de la SoeUtS d'Anthropologie. (IVe. Serie)

1057 BtUletint a Memoires de la SodiU Anthropologie. No. 1, 1900

1058 Regiiter Bdbad Tanah Jawi, Deel LI. 4e Stuk.

1059 Taal-Land- En Volkenkmde. Deel XLII.

1060 American AnUquarian, Vol. XXII., No. 6

1061 Seventh Annual Report Hawaiian HieUmeal Society

1062 le Sulu Samoa. January, 1899

1063 Queen* 8 Quarterly, Canada, VoL V., No. 2

1064 The Geographical Journal. Sept., Oct. and Deo., 1900

1065 Na Mata, Fiji, January, 1901

1066 Journal of Royal Colonial Institute. Vol. xzxii.. Part 1

1067 Pipiwharauroa. No. 85

1068 Boletin de la Real Academia de Cienciae Y Artes, No. 87, vol. i.

1069 Edwards* Oriental Catalogue

1070 Sild'AmeHka

1071 Ostoiien „



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INDEX TO VOL. IX.



Adamb, C. W.. Ancient canals. Marlborough

(note); IW
AM taitai, a sacred fire, 194
Amiowbenua, Second expedition to, 85
Ancient canals. Marlborough (note), 160
Ancient Indian astronomy. Joshua Bnt-

land, 144 ^

Aneient Moriori art in New Zealand. Joshua

Butland, 142
Anecdote of Te Kani-a-Takirau. 147
Annual meeting, minutes of. vi
Annual report of the (Council, vi
Aotea canoe, the. Hetaraka Tuatabi, trans-
lated by S. Percy Smith, 211 ; names of
passeugers by, 208, 218
Aotea waka, Eo. Hetaraka Tuatahi, 200
Aratipi. FaU of. 83. 157
Astronomy, Ancient Indian, 144
Attack on Tuhua Island by Paratene, 35
Awarua-o-Porirua, *a taniwha. Legend of,

154
'*Awhiorangi," Finding of the axe, 229

Balanec'^eet of the society, 8

Battle of Eahotea, 61 ; of Mangatoetoe, SR ;

of Te-Whiti-o Tu. 74 ; of Wai-pohue. 84
Best. Elbdon. Spiritual concepts of the

Maori, 173

Campaign of Te Wera on East Coast, 21
Canals, Ancient, Marlborough, 169
Change of headquarters of Society, 172
Chivalry of the old Maoris, Instance of, 18
Clareb. F. E. Triangular teeth amongst

Maoris, lil
CoAstitution of Society, i
*• Coquilie, La," Arrival of French frigate,

•*(3reation Song" of Hawaii, The. E. Tre-

gear. 38
Cross. The. in Polynec>ia (query), 63
Cruise's narrative, 10
Cursing songs (kaircra-ora and parorihe),

Maori. 138. 130, 140

Death of Koperu. 22; of Koriwhai, 10: of
Nahu, 156; of Pae-o-te-Rangi. 36; of
Pomare. 76- of Rangi-wai-Tatao, 165;
of Raneu-whenua, 28; of Ti-waewae,
152 ; of Toroa, 165 ; of Whati-uru and
Te Owomauri. 151
Defeat and death of Hinaki, 27
Do^s of Turi, Names of the eight 202, 217
Domgs of Te Waru-Hauraki and Nga-Puhi
(part iii) . 8. Percy Smith (translation),
54, 74, 136
" Dromedary," Cruise of the, 10

Earth, its spherical form probably known

to ancient Polynesians, 44
Expedition of Pae-rikhriki, 60

Fall of Aratipi and Maunga-Wharau. 157 ;
of Aratipi and Puketapu, 88; of Iho-o-
te-roi, 152; of Kakoa-nui, 162; of Mata-
kitaki, 92 ; of Mokoia, Rotorua, 101 ; of
Omaka-kara, 81; of Pakake, 160; of
Roto-a-tara, 62 ; of Boto-o-Tara, 155, 168 ;
of Tauhara, 10 ; of Te Pakake, 58 ; of Te
Totara, 20 : of Tuatini. 59

Fiti-au-mna, The story ahd solo of, 125;
Samoan text, 126; translation, 120;
notes. 138

Folk-songs and myths from Samoa. J.
Fraser, LL.D., 125

Fa^KB. J., LL.D. Folksongs and myths
from Samoa, 126



Genealogies : Ngungu-o-te-rangi— Unmga,
17 ; Pukepo -uarata-Patene, 26 ; Bongo
Pomare, 102; Toi-te-huatahi— Tnri,
201, 214

Hati^ life-i>rinciple of man, 189; the hau
in divination rites, 102; hau-ora, 193;
whcmgai-hau, hau-whitia^ kai-hau^hau-
koeoeo, apa-hau defined, 197, 198, 190

Hawaii, Chreation-song of. 38
Hawaiian tradition of Maui, 46
Headquarters of Society. (Thange of, 172
"Heketua, Te," a celebrated greenntone

weapon, 147, 148
Heretaunga. Te Wera visits, 150 ; his second

visit to. 60
Hinaki, Defeat and death of. t27
Hine-matioro, the "great queen" of the

Mission records. 146, 140
Hongi-Hika, leaves for England to procure
arms, 4 ; his great taua of 2.000 men
with IXiOO guns, 23 : his visit to Eng-
land. 24 ; exchanges his gifts for guns
at Sydney, 24
Hyde, the late Bev. Charles M., 170

Iho-o te-Bei, FaU of, 152
Ikorpurapura, living seed, 101
Indian astronomy. Ancient. 144

Judd. the late Albert Francis, LL.D<, 170

Eahotea. Battle of. 61
Kakoa-nui, Fall of, 152
Kani-a-Takirau, Account of, 146
Kawakawa-mai-Tawhiti and Pumaruku,

Tahitian names on the ERSt Coast

(note), 119
King and Kendall, Messrs., first Europeans

to visit Hokianca (1819), 1
Koperu, Death of, 92
Koriwhai, Death of (1820), 19 ; lament

for, 20

Lament for Koriwhai, 20

Lament of the slave mother, 107, 106

List of ofllcers and members, i, ii

Mahi a te Wera, Nga, me NgarPuhi hoki ki

te Tai. Te Tarakawa, 76, 65, 135
Mahia, Pukenui at, 78
Mangatoetoe. Battle of, 83
Maori, Spiritual concepts of the, 173
Maoris, Triangular teeth among, 121
Marsden's journey to the Bay of Islands

(1810), 1 ; Marsden at Waimata (1820),

4 ; visits Kalpara a820), 6
Massacre of Ngapuhi at Motutawa, 86
Matakitaki, Fall of, 02 ; tangi for the slain

at. 07
Maui, Hawaiian tradition of, 45
Matmga-wharau, Fall of, 157
Mautoranui goes to Tai a-mai, 166
Milk, Hongi's ordeal of, 25
Mokoia, Botorua, Fall of, 101
Morengiei's expedition to Tauranga (1820), 16
Moriori art. Ancient, in New Zealand, 142
Motutawa, Massacre of Ngapuhi at, .36

Nahu, Death of, 156

New Zealand, Sun-worship in, 63

Nine (Savage Island}. A song of, 234

Northern and southern tribes of New

Zealand, Wars of the, 1, 85, 145
Notes and queries, 63, 169
Notices to members, 126, 172



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288



JOURNAL OF THE P0LYNE8JAN SOCIETY.



Obituary : Bey. Obtorles M. Hyde, 170;

Albert F. Judd, LL.D., 170
Oho-maori, Deatb of 151
Okauwharetoa and Te Wbetumataraa

taken bv tbe Neapubi* 110
Oketoa, a If oriori stone weapon, 142
Omakn-kara pa. Fall of, 81
Ordeal of the milk, Hongi's, 26

Pae^te rangi. Death of (1882)' 35

Pae-rikiriki'8 expedition, 60

Pakake. Fall of, 160

Pakeke, Fall of, 58

Paratene'8 attack on Tnhna island, 35

*'Pata-iwi," Hongi's musket, now in Aack-
land Moseum (footnote), 24

Peace concladed between the Ngapuhi and
Urewera, 115 ; between Ngapahl and
Ngatiporou, 119 ; between wukato and
Ngapuhi, 1G2

Pohatu taharua, a Moriori stone weapon,
142

Polynesia, the cross in (query), 63

Pomare, his llrst expedition to the Ure-
wera country, 96 ; his expedition with
Te Wera-Hauraki, 110 ; his death, 76

Proceedings of the Society, 64, 125, 171. 235

Pokenui at Mahia, 77

Poke-rangiora, Siem of, 34

Pnketapu, Fall of, 83

Bangi-wai-tatao, Death of, 166

Rangi-whenna, Death of, 28

Roto-a-tara, Fall of, 68; Te Henheu's second
visit to, 88

Boto-o-Tora, Fall of, 166, 158 ; legend of tbe
lake, 164

BuTLAND, Joshua. Ancient Moriori art in
New Zealand, 142 ; Ancient Indian as-
tronomy, 144

Savage Island (Nine), A song of. Oom-
munioated by Edward Tregear, 234

Sieges of Fuke-rangiora, 34

Song of Savage Island (Niue), A, 834

Sonm, Charms, and Proverbs—
A husband of gourd, and yet a god, 40
A rustle of footsteps was heard by me,

139
Aflafl mai o po vale, 126
Alas ! tbe powers of darkness, 68
Anger prevails at Wharaurangi, 111
Aotea is the canoe, 221, 222
Aotea te waka, 204, 205
Ara mai te hau o te ora, 193
Ara to hoariril kia maial kia kahal 19H
AS I lay me down to sleep, 106
At the time that turned the heat of the

earth, 39
Avert thee, then, 188
Bear up, lift up, 226
Blast tne hau of the land, 197
Dart forth the rays of morning, 97
E amo ana a Bangi i tana told, 232
E I e kapiti nukn! 73
E hiko te uira, e rarai>a i te rangi, 136
E Hine I aku, ka tangi, mate noa taua,

187
E Hine I karanga kino taua ki te ao nel,

107
E noho ona i te ro o toku whare, 281
E Ta I ka kopiha whanaunga kore tenei,

111
E Tama I E Tupua, e tangi nei, 166
E te iwi e ! tangihia mai ra e i, 137
Give thought to Te Wera there, 81
Great Patea-of-Tuti, 227
Hapai ake au i taku tata nei, 206
Hekorero riri kei Wharaurangi, 111


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