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WAR CEREMONIES. 
Ho hau hinga— 
He hau ora, oi! 
Ko tamangemange o Tu. 
He hau hinga. 
He hau ora, oi ; 
Te hau ora o Tu. 
The wind descends— 
The wind is prosperous. 
The many sacred things of Tu. 
The wind descends. 
The wind is prosperous. 
The living wind of Tu. 
The natives regarded the wind as an indication of the pre¬ 
sence 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 they were 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 
was discovered by the priest doing any of these things, he 
assumed lus authority, and pronounced the sentence of death 
by saying, Go away ! Go away ! This so affected the peison 
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 ; pureinga , which means a taking off 
of that sacredness which had been put upon them before the 
fight; or, in other words, the taking off the tapu. 
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. 
There is the wind. 
The wund rests. 
The wind is feeding. 
The wind which gathers. 
0 wind subside! 
0 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 invoked 
