222 Transactions. 



be always the first to bloom of such trees in that vicinity. The 

 flowers of the rata are termed kahika and te leanohi o Tawhaki. 

 In the old-time legend of Tawhaki and his ascent to the heavens 

 it is stated that after his encounter with Tama-i-waho the hap- 

 less Tawhaki fell from the heavens and perished at the place 

 where the sky hangs down. When the people of this lower world 

 awoke next morn, behold ! the rata, the pohutukawa, the kowhai 

 trees were all red, reddened by the blood (toto) of Tawhaki. Even 

 so the blood of Tawhaki and the kura (red-feather ornaments) 

 of his taiaha (a weapon) are seen in the blossoms of those trees. 

 The above does not quite explain why the rata flowers are 

 termed the kanohi (face or eye) of Tawhaki. Possibly he be- 

 came red in the face through ascending to such great altitudes. 

 A decoction of the bark of the rata, boiled for some time, is 

 used by Natives to apply to wounds. As elsewhere, most of 

 the rata trees of this district commenced life far sundered from 

 mother earth, but at some places — e.g., near Taumata-miere — 

 many terrestrial specimens are seen. A rata at Heipipi began 

 its sinful career high up on the branches of a matai, about 4 ft. 

 in diameter. Finding that the latter tree was hollow, the rata 

 sent a questing root-stem down the hollow centre of the matai, 

 which reached the ground and found much nourishment therein, 

 even that it grew to such dimensions as to rend asunder the 

 great trunk of the matai, which rent is about 8 in. in width, 

 and has killed the tree. The root-stem gained access to the 

 hollow centre of the supporting tree through a knot-hole. The 

 ngutara, or so-called vegetable caterpillar, is found under many 

 of these rata trees. These creatures were formerly collected by 

 the Natives and burned, the residue of black ash being used to 

 make a pigment for tattooing purposes. The term kahika, 

 applied to the blossoms of the rata, seems to be used in the 

 same manner as is the name whakou (flowers of the tawari tree), 

 and some others — viz., the name appears to be applied to the 

 whole tree while it is in flower, but no longer. Apparently the 

 Maori is not happy unless he can bring superstitious ideas to 

 bear on every subject. Hence, when procuring the bark of the 

 rata for medicinal purposes, he will only do so at early morn, 

 and no person of the hamlet may partake of food, or smoke a 

 pipe, until the medicine is prepared, otherwise it will lose all 

 its efficiency. Probably this custom arose through the still- 

 room artist being afraid of losing his breakfast. The honey of 

 the rata blossom is known as wai kaihua. It is eagerly soughl 

 by the kaka birds, and when these birds are seen on the rata 

 trees it is known that the rarangi tahi season has arrived, bo the 

 bird-snares are laid aside, and the long, pliant spears get to 

 work. As the wise woodsman sayeth, " Ka kai te kaka i te 



