178 
WHAkE-KUKA. 
in high places and groves. Had these staffs any reference 
to the tree of life., and the tree of good and evil ? or to the 
staff of beauty and bands? — See Zech. xi., 7 — 10; Jer. 
xlviii. 17. 
The following tradition closely refers to the Whare-lmra : — 
When the temple was finished, they sent a messenger for 
Whiro and his sons,* to go as the chief speakers of Whare- 
kura ; this invitation came from the tribes of Kauika, 
Wata, Kapua, and all the assembly; when the messen- 
ger reached Whiro, he said, I have come for you to be the 
tohunga or master of ceremonies for the house. Whiro 
replied, I cannot go there, but I will send my sons, Ma- 
rama-nui-o-hotu and Tai-nui-o-aitu rourpu-atea, therefore, 
return all of you together ; the two sons of Whiro went and 
reached Whare-kura, where they were killed. They then 
sent other messengers for Whiro and his remaining son 
Monoa, to induce them also to go as tohungas for the house, 
but in reality to kill them ; when they arrived, they said 
to Whiro, we have come for you, as your sons are not 
sufficiently learned for the office. Whiro replied, my know- 
ledge is no greater than that of Marama-nui-o-hotu and 
Tai-nui-o-aitu-rourou-atea, f therefore I shall remain ; but I 
am agreeable that Monoa should go in my place. Whiro 
said to his son. Seek counsel by the Niu ; throw your stick, 
the ara o te manu i te ra , J for perhaps your brothers have 
been killed ; he therefore consulted the Niu — the omen was 
unfavorable, Monoa said to Whiro, his father, my stick is 
killed, then Whiro replied, go cautiously, and when you 
reach the house, do not enter by the door, but get upon 
* Whiro and Tama te Kapua were the gods of thieving. They went on 
pou toko or stilts when going to steal, that their foot steps might not be seen, 
and the better to reach the high stages (watas) on which food was kept. 
f “ Kei au hold heoti na no,” this reply of Whiro has passed into a proverb, 
because all his knowledge had gone to his sons, whom he had instructed. 
X In consulting the Niu, each one had his stick, to which his own name 
was given, and in throwing the stick, if the one representing the consulter fell 
under the other, it was a sign of the former’s death. 
