WHAUE-KURA. 
69 
The following is a tradition which closely refers to the 
Wliare-kura :— 
When the temple was finished, they sent a messenger for 
Whiro and his sons,* * * § to go as the chief speakers for Whare- 
kura; this invitation came from the tribes of Kauika, of Wata, 
of Kapua, and from all the assembly. When the messenger 
reached Whiro, he said, “We have come for you to be a 
Tohunga (speaker) for the house.” Whiro replied, “ I 
cannot go there, but I will send my sons, Marama-nui-o-hotu 
and Tai-nui-o-aiturourou-atea, therefore, return all of you 
together.” The two sons of Whiro went and reached Whare- 
kura, there 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 knowledge is no greater than that of 
Marama-nui-o-hotu and Tai-nui-waitu-rourou-atea ;f there¬ 
fore l 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 arci o te manu i te ra,% 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 cau¬ 
tiously, and when you reach the house, do not enter by the 
door, but get upon the roof to the pihanga ,§ and there look 
in.” Monoa went and arrived at the Wliare-kura. The men of 
* Whiro and Tama te Kapua were the gods of thieving. They went on 
pou toko or stilts when going to steal, that their footsteps might not be seen, 
and to enable them to reach the high stages (watas) on which food was kept. 
f Kei au hoki licoti na no,” this reply of Whiro has passed into a proverb, 
because all his knowledge had gone to his sons, whom he had instructed. 
+ 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 consulterfell 
under the other, it was a sign of the former’s death. 
§ Pihanga, an opening made in the roof to admit light, having a small 
roof over it to keep out the rain, this is not now used. It is probably the 
origin of a name given to a mountain near Rotoaira, which has a remarkable 
opening in its side. 
