| [43] | Hence the term horohoronga (=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is named kohukohu from the leaves of the plant in which the kumara was wrapt: &c. |
| [44] | Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented the Ruahine, the swallowing of this food by whom was requisite in removing the tapu. The tapu, or sacredness of Kahu, was supposed to be transferred to the kohukohu, and when this was eat by the ancestral spirits, the tapu was deposited with them. |
| [45] | Maihi are the two boards placed at an angle at front gable of a house. If the wood of a sacred house were to be accidentally used as firewood for cooking purposes, anyone who ate the food thus cooked would be guilty of a crime, to be punished by the Atua with disease or death. |
| [46] | Turakanga (=throwing down) was a ceremony in which a stick set up to represent the path of death was thrown down. A form of karakia was, at the same time, used. |
| [47] | Vid. Sir G. Grey’s “Mythology and Traditions,” p. 63. |
| [48] | Ngakoa were offerings to the Atua of fish and other kinds of food. |
| [49] | ([1], [2], [3]) Different kinds of wind instruments resembling the flute, only varying in their length. |
| [50] | Vide “Traditions and Superstitions,” p. 68. |
| [51] | Porohi, a small fish of the lake. |
| [52] | Tama-te-kapua. |