RITES AND CUSTOMS RELATING TO THE DEAD. 
227 
The night to be felt, 
The night not be seen, 
The night to be followed, 
Plant the pole, it stands. 
The pole of Tane Rua nuku, 
The pole of night, 
This is all for the night. 
Te po wawa, 
Te po te kitea, 
Te po te waia, 
Tena toko ka tn, 
Ko toko o Tane Rua nuku, 
Ko toko o te po, 
Oti atu ki te po. 
When the karakia for the dead was finished, then another 
pole for the living and the world, was stuck in the water 
and this karakia was uttered. 
Plant food for the world, or 
day, 
The great day, 
The long day, 
The gloomy day, 
The clouded day, 
The swelling day. 
Now plant the pole, it stands, 
The pole of Tane, 
The pole of the tail of heaven, 
The pole of following day, 
The pole of day is planted, 
This is all for the day, 
For the living this pole. 
Toko kai mo te ao, 
Te ao nui, 
Te ao roa, 
Te ao pouri, 
Te ao potango, 
Te ao wa tuma, 
Tena toko, ka tu, 
Ko toko o Tane, 
Ko toko o Hikurangi, 
Ko toko te wai ao, 
Ka toko te ao marama, 
Oti atu ki te ao, 
Monga tangata ora o tenei toko. 
When the karakia for the living was ended and they had 
returned to the village, food was cooked and placed on the 
different things which belonged to the deceased. This was 
done to destroy their sanctity, they were then given to the 
relatives. 
If the deceased chief was a very great one, the friends 
brought what is called a kopakij or koere , for the dead, which 
was a present, or as it is expressed, a covering for him. It con- 
sisted of garments, fine mats, dog skin cloaks, green stone 
ornaments, or canoes, &c. Sometimes these presents were 
brought before the interment, in that case they were piled up 
in a house until the mourners returned, and after they had 
been in the water, and the priest had uttered the karakia 
toko koe te po, &c., they had the sacred oven, umu ruku 
Q 2 
