12 Transactions. — Miscellaneous. 



10. The wounding, indeed, of the man who courageously enraged the demon ! 



11. Thy internal parts are all opened to view ! 



12. Verily, just as the stirring up of the big fire burning in the court-yard of a pa .' 



13. But, lo ! thou and I together (are as one).* 



This done, Eongouaroa was taken into the 2x1 ; that he might be shown 

 publicly to Tawheta and his party, f Now Uenuku had returned to his 

 oratory, keeping his son, Eongouaroa, out of sight, on one side behind his 

 back ; the visiting party (according to strict custom) being all within the big 

 house, while the chief of the fa, Uenuku, was outside making his speech to 

 them ; moreover, they were tired with their paddling and wanted their 

 morning's meal; and thus Uenuku recommenced his address: — "Come 

 hither, come hither ; thou art indeed Tawheta ; yes, thou thyself (come at 

 last to see me). Thou art indeed come hither from our children ; but are 

 they living, or are they dead? % On hearing this, Tawheta bounded out 

 from within the house, and said, " And who indeed is that demon from the 

 sky who is able to kill our children ? " Then it was that Uenuku said to 

 Tawheta, " Our children are slain, killed by thee ! behold, here is the only sur- 

 vivor ! ;" at the same time bringing forward Eongouaroa, and making him 

 to stand in the open space before the door of the house, so that he might be 

 fully seen by all those within it. On hearing those words of Uenuku, and 

 seeing Eongouaroa, the whole party were seized with panic fear, and would 

 have instantly fled, or have endeavoured to do so, — and at this time they 

 could all have been very easily slain by Uenuku, but it was owing to his 

 noble disposition that they were not. So he kept them until the food for 



* Of this charm, verses 4 and 13 are used to infuse hope and strength, and to assure 

 the unity of the powerful and the weak. (See Paikea's spell, (infra) v. 5.) v. 6 no doubt 

 refers to the two female personages mentioned before in Uenuku's spell, (supra,) vv. 8 

 and 9 — see note there ; v. 8 is a beautiful and strongly expressive metaphor tersely given 

 in the original ; v. 10 the " demon, "=aiMa, foe ; vv. 11, 12, " internal parts," — i.e. inner 

 parts of the head ; a severely fractured skull was common in the desperate hand-to-hand 

 fights and massacres of old, where heavy clubs and stone axes were the weapons, and not 

 unfrequently the sufferer recovered. (See Proverbs 155, 156, "Trans. N. Z. Inst.," Vol. 

 XII., p. 137. 



t There could be no fear, on the part of Uenuku, that Tawheta, or any of his party, 

 would come out of the reception house while he was absent, as such would be against all 

 custom, etc. 



I "Are they living, or are they dead?" Note here the last word! This Tawheta 

 well understood, although he could only then have supposed that Uenuku entertained a 

 suspicion of something evil, — as from a dream, warning, omen, etc. ; for, according to 

 correct Maori idiom and syntax, that saying of Uenuku should have been reversed (if 

 spoken at all ? ) — " are they dead, or are they living ? " — which would have had a very 

 different meaning, and Tawheta would have remained quietly in the house of reception. 

 Hence, Tawheta broke the rules of etiquette, and bounded forth boldly to meet the implied 

 and concealed charge agaiost him, 



