The reason why he bit the forehead and the _tahito_ was that the _mana_, or sacred power of his father, might inspire him, so that he might become his _tauira_, _i.e._, the living representative of his _mana_ and _karakia_. Then the young man thus addressed the corpse: "If an enemy attack us hereafter, show me whether death or safety will be ours. If this land be abandoned, you and your father will be abandoned, and your offspring will perish."

Then the corpse moved, and inclined towards the right side. Afterwards it inclined towards the left side. A second time it inclined to the right, and afterwards to the left side. After that the moving of the body ceased. Therefore it was seen that it was an ill-omen, and that the land would be deserted.

After this laying out of the corpse, its legs were bent, so that the knees touched the neck, and then it was bound in this position with a plaited girdle. Afterwards two cloaks, made of _kahakaha_, were wrapt around the corpse, over which were placed two cloaks such as old men wear, and then a dog-skin cloak. Feathers of the albatross, the _huia_, and the _kotuku_ (white crane), were stuck in the hair of the head, and the down b.r.e.a.s.t.s of the albatross were fastened to the ears. Then commenced the _tangi_ (dirge, or lament). Then the last farewell words were spoken, and the chiefs made speeches. The lament of Rikiriki, and the lament of Raukatauri for Tuhuruhuru was chanted; and the corpse was buried on the ridge of Moehau.

Now, when the young man slept, the spirit of his father said to him, "When you are hungry, do not allow your mouth to ask for food; but strike with a stick the food-basket. If you are thirsty, strike the gourd." Every night the spirit of the father taught the young man his _karakia_, till he had learnt them all; after which he said to his son, "Now we two will go, and also some one to carry food."

So they went both of them, the father's spirit leading the way. Starting from Moehau they pa.s.sed by Heretaonga, Whangapoua, Tairua, Whangamata, Katikati, and Matakana. There they rested. After that they went on to Rangiwaea, where Ihenga embarked in a small sacred canoe, while his travelling companion went on board a large canoe. Then they crossed over to Waikoriri. Here Waitara wished to detain him, but he would not stay.

He went straight onwards to Wairakei, and the Houhou. He met a man, and enquired where Kahu dwelt. The man said, "At the great house you see yonder." So Ihenga went on, and having reached the place where the Arawa was hauled ash.o.r.e, he looked about him, and then went on to the sacred place, the Koari, and there left his father's _ueta_?. He then ascended the cliff to the Teko, and climbing over Kahu's doorway, went straight on to the sacred part of the courtyard, and seated himself on Kahu's pillow.

? The _ueta_ is a whisp of weeds or gra.s.s used to wipe the a.n.u.s of the corpse. It is afterwards bound to a stick, and is carried as a talisman.

Meanwhile Kahu was on the beach, where guests were usually entertained, busied about sending off a canoe with food for the _Atua_ at Hawaiki, and for Houmaitahiti, food both cooked and uncooked. This canoe was made of _raupo_ (a species of bulrush). There was no one in the canoe, only stones to represent men. There Kahu was busied sending off his canoe, when his wife, Kuiwai, shouted to him, "Kahu, Kahu, there is a man on your resting place." Then Kahu cried out, "Take him; shove him down here." The woman replied, "Who will dare to approach your pillow; the man is _tapu_." Then Kahu shouted, "Is he seated on my pillow?" "Yes."

"I am mad with anger," said Kahu; "his head shall pay for it."

Ihenga was dressed in two dog-skin cloaks, under which were two _kahakaha_ cloaks. As Kahu went up towards the _Pa_ he asked, "Which way did the man come." The woman replied, "He climbed over your gate."

By this time Kahu had reached the fence, and caught sight of the young man.

He no sooner saw him than he recognised his likeness to his brother, Tuhoro, and straightway welcomed him-"Oh! It is my nephew. Welcome, my child, welcome." He then began lamenting, and murmuring words of affection over him; so the tribe knew that it was the young son of Tuhoro.

After the lament, Kahu made inquiry for his brother, and the young man said, "My father is dead. I buried him. I have come to you to perform the ceremonies of the _pure_ and the _horohoro_, to remove my sacredness." Immediately Kahu shouted to the tribe, "The _marae_ (courtyard) is _tapu_," and led the young man to the sacred house of the priests. He then ordered food to be prepared-a dog of the breed of Irawaru-and while it was being cooked, went with the young man to dip themselves in the river. His companion, a son of his brother, Warenga, remained with the rest of the tribe. When they had dipped in the river, Kahu commenced cutting the young man's hair, which is a part of the ceremony of _Pure_. In the evening, the hair being cut, the _mauri_,4 or sacredness of the hair, was fastened to a stone.

4 The hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair was supposed to be transferred to this stone, which represented some ancestor. The stone and hair were then carried to the sacred place belonging to the _Pa_.

Then Kahu went with Ihenga to the Koari, where the _ueta_ of the corpse had been left, and there chanted a _karakia_. They then rested for the night.

The next morning the ceremony of the _Pure_ was finished, and the following _karakia_ was chanted by Kahu:-

Complete the rite of Pure, By which you will be free from The evil influence of Po, The bewitching power of Po.

Free the canoe from sacredness, O Rangi; The canoe of stumbling unawares, O Rangi; The canoe of death unawares, O Rangi.

Darkness for the Tipua, darkness.

Darkness for the Antient-one, darkness.

Some light above, Some light below.

Light for the Tipua, light.

Light for the Antient-one, light.

The _uwha_4 is held aloft.

A squeeze, a squeeze.

Protection from Tu.

4 _Uwha_, the bivalve sh.e.l.l used for cutting the hair.

After this they went to partake of food; and the oven of the _kohukohu_4 was opened. While the oven was being uncovered by Hine-te-kakara (the fragrant damsel), she took care to turn aside her face, lest the savour of the _k.u.mara_ and the steam of the sacred oven should come near her mouth, lest evil should come to her. She did not even swallow her spittle, but constantly kept spitting it forth.

4 _Kohukohu_, the plant chick-weed, in the leaves of which the sacred _k.u.mara_ was wrapped.

When the food was set before Kahu and Ihenga, Ihenga took up some of the _kohukohu_ in which were wrapt two _k.u.mara_, and held it in his hand, while Kahu chanted the following _karakia_:-

Rangi, great Rangi, Long Rangi, dark Rangi, Darkling Rangi, white-star Rangi, Rangi shrouded in night.

Tane the first, Tane the second, Tane the third, &c.

(Repeated to Tane the tenth).

Tiki, Tiki of the mound of earth, Tiki gathered in the hands, To form hands and legs, And the fashion of a man, Whence came living men.

Toi, Rauru, Whetima, Whetango, Te Atua-hae, Toi-te-huatahi, Tuamatua, Houmaitahiti, Ngatoroirangi, And your first born male Now living in the light of day.

While Kahu chanted thus, the _kohukohu_ was held in the hand of Ihenga.

Kahu then proceeded with the direct male line-

Tangihia, Tangimoana, Tumakoka, Tukahukura, Tuhoto, Tarawhai.

There ended the recitation of Kahu, and he went on to his own proper line-

Houmaitahiti, Tama, Tuhoro, And to your offspring born to life, And to the light of day.

This is your _kohukohu_ of the _horohoronga_, To make light the weight of _tapu_.

He is free, he is released from _tapu_.

He goes safely where food is cooked, To the evil mighty spirits of Night, To the kind mighty spirits of Night, To the evil mighty spirits of Light, To the kind mighty spirits of Light.

Then the _kohukohu_ was offered as food to the stone images, and was divided for Houmaitahiti, for Ngatoroirangi, for Tama-te-kapua, and for Tuhoro, and was pressed into their mouths4. This being done Ihenga took up another _kohukohu_, and held it in his hand raising it aloft, while Kahu chanted the following _karakia_:-

4 Hence the term _horohoronga_ (=swallowing) given to the ceremony.

It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circ.u.mstances connected with it,-thus, a sacred oven is named _kohukohu_ from the leaves of the plant in which the _k.u.mara_ was wrapt: &c.

For Hine-nui-te-po, For Whati-uri-mata-kaka, For the evil old women of Night, For the kind old women of Night, For the evil old women of Day, For the kind old women of Day, For Kearoa, Whose offspring is born to life, And to the bright light of day, This _kohukohu_ is offered for you, The _kohukoku_ of the _Ruahine_.

He is free, he is no longer _tapu_.

The female _Atua_ were then fed with the _kohukohu_ as in the former case. Then part of the _kohukohu_ was offered for the mother, Whaka-oti-rangi.44

44 Kearoa and Whaka-oti-rangi being both sacred female ancestors-wives of Ngatoro and Tama, represented the _Ruahine_, the swallowing of this food by whom was requisite in removing the _tapu_. The _tapu_, or sacredness of Kahu, was supposed to be transferred to the _kohukohu_, and when this was eat by the ancestral spirits, the _tapu_ was deposited with them.

Turn away Night, Come Day.

This is the _kohukohu_ of freedom, And deliverance from _tapu_.

This done, Ihenga took up another _kohukohu_, and held it aloft in his hand, while Kahu chanted thus:-

Close up Night, close up Day, Close up Night as the soft south wind.

The _tapu_ of the food And the _mana_ of the food, The food with which you are fed, The food of Kutikuti, The food of Pekapeka, The food of Haua-te-rangi.

I eat, Uenuku eats.

I eat, Kahukura eats.

I eat, Rongomai eats.

I eat, Ihungaro eats.

I eat, Itupaoa eats.

I eat, Hangaroa eats.

I eat, Ngatoro-irangi eats.

I eat, Tama eats.

This ended, Kahu proceeded thus:

If I fall from the precipice, Let me not be harmed.

If I fall on the _taramoa_, Let me not be scratched.