188 
WAR CEREMONIES. 
He hau hinga. The wind descends. 
He hau ora, oi ; The wind is prosperous. 
Te hau ora o Tu. The living wind of Tu. 
The natives regarded the wind as an indication of the 
presence of their god, if not the god himself. 
After this ceremony, the youths were considered as men, 
though they were narrowly watched, for some time, by the 
priest, and were even liable to be put to death if they broke 
any of the sacred rules of the tapu ; they could not carry 
loads, cut their own hair, or plait a woman's ; if one of them 
were discovered by the priest doing any of these things, he 
assumed his authority, and pronounced sentence of death 
by saying, Go away ! Go away ! This so affected the person 
to whom it was addressed that it was quite sufficient to kill 
him. 
There was another ceremony performed after fighting, 
which was supposed to confer a benefit on all who had been 
engaged in the battle, and were successful in killing or 
making slaves. It was called he jpureinga , a taking off that 
sacredness which had been put upon them before the fight ; 
or, in other words, removing 
Tena te hau. 
Te hau ka riri. 
Te hau ka wangai. 
*Te hau kohirunga. 
E hau hinga ! 
E hau ora, o . . . . i ! 
Ko tamangamange o Tu. 
Haia te hau, haia. 
Te ati tupua. 
E tau haia te ati tawito. 
E ... e ... e .... te tau 
haia. 
the tapu. 
There is the wind. 
The wind rages. 
The wind is feeding. 
The wind which gathers above. 
0 wind subside ! 
O living wind ! 
0 sacred things of Tu. 
Loose the tapu. 
The god of strength. 
Let the ancient god dismiss the 
tapu. 
O... 0 ... 0 ... the tapu is 
taken away. 
The natives when marching or sailing, if they wished to 
be filled with the spirit of war, appealed to the priest and 
