G.—B

Then was the canoe dragged to the sea, when this song by Marama had been sung. It was from the words of the song of the woman that the people knew that she had allowed her slave to come near to her. Tainui was in the water, and they went on till they landed at Awrhitu, where they left the rollers, which were of kopi —that is, the karaka tree. The Tainui went on from that part until they landed at Heahea, at Kawhia, where they went on shore ; and to this day Tainui is still there turned into a stone. Tainui is the name of that stone canoe. The people remained there. Hotunui aloue will form the subject of this history. Hotunui took to.wife a woman of Kawhia, who was of the people who had migrated to these lands ages before.

4*.—Translation of Extract from the History of the Migration of Taindt, by Wiremtt te Whboro, M.H.E. Taincm was the canoe, and Hoturoa was the chief man in her. She came from Hawaiki and landed at Tainaki. She was dragged over the Otahuhu portage and sailed to the mouth of the Manukau Harbour, and when sailing on the West Coast a paddle was thrown on shore at Awhitu. The paddle was of karaka wood, and it grew. When the Tainui arrived at Kawhia nearly all the kuinaras had been consumed, and only a small basketful still remained, which had been saved by Whakaotirangi. These kumara seeds were set at Kawhia, where they grew, and hence the proverb, "The small basket of Whakaotirangi," which proverb has been used by her offspring; and when the property, goods, or what not is small in size, it is called " The small basket of Whakaotirangi." Tainui was pulled on shore at Paringatai, and is at the root of a pohutukawa tree, where the hold is seen open, even like a canoe, even the stem and stern are there, but it has become stone called pakeho, and there is not any other stone there but the stone Tainui. This is a proverb in respect to Tainui: " Tainui, the canoe, Hoturoa the man." He (Hoturoa) was the ancestor of the Waikato, Ngatimaniapoto, Ngatiraukawa, Ngatituwharetoa, and Te Atiawa.

s.—Translation of Extbact from the Manaia or Tokomaeu Migration, from " Nga Tupuna Maori," by Sir G-. G-rey. The reason why Manaia came in the canoe Tokomam to these islands was on account of the "wrong committed on the wife of Manaia, called Kongotiki, by a company of spear-makers who went to held Manaia to make spears. It came to pass on a certain day that Manaia thought he would send and invite a party of people to help him to make (or scrape) his spears. Manaia sent to the people of the tribe of Tupenu to ask them to come, as Tupenu. was their chief. Tupenu and his people consented, and the people came to the settlement of Manaia. Manaia thought he must provide some fish for his party of workmen. Pie and some of those people went out to fish, to procure some for the working-party. They left, and when they had gone the people at the settlement took liberties with the wife of Manaia. Manaia did not catch a fish for a long time ; but at last one was caught on his hook. When pulled up it was found to have been caught by the hook in its stomach. Manaia said, "Evil has befallen my wife," and they came on shore. He tied the fish as it had been caught on the line, with the line and all, to the thwart of the canoe, so that his wife Eongotiki might see that he was aware of the insult offered to him through her by the workmen. Kongotiki had seen Manaia coining on shore, so that she had time to make a fire and roast some fern-root. "When he had arrived he said, "O, mother, go and bring the fish I have caught." "When she returned with it, he said, " That is the fish I sent you for, so that you might know that I am aware of the evil which has befallen you." Manaia thought how he might kill those people in revonge for the evil done by them to him, so he went to those people and said, " Make the spears big, so that the blow from them may be given with power." Now, Manaia said this to them so that the spears might be unwieldy and heavy, and that they could not be used with anv effect in battle, such was the deceit practised on them to obtain revenge. He also went to his own people and secretly told them to go and kill the body of wwkinen who had been asked to come and make his spears. The people of Manaia arose and came from their own place to where the body of workmen were at work, when (after Manaia had divided his people into bodies like an army ready for battle) he nudged his son with his elbow to go and kill the first man; but his son did not go to kill the first man—the name of that son was Tuurenui. When Manaia was urging his son, another child of Manaia heard the command of his father, whose name was Kahukuranui-a-Manaia ; but Manaia did not know that Kahu was his child. Kahu rose and went, and when he w ras making a blow at the first man lie called out, "I, Kahu-kuranui-a-Manaia, have killed the first man." Then, for the first time, did Manaia know that this young man was his son also, and he loved him. Those people were attacked and beaten, and their chief Tupenu fled, and Manaia followed him along the sandy shore of Pikopikowhiti ; but Manaia was not so swift of foot as that man. Then Manaia called to his wife, Rongotiki, to repeat her incantations to make him (Manaia) run fast. She repeated the incantations to make him run, also to make the fleeing man stumble. The doomed man became weak and was caught by Manaia. The news of the death of Tupenu and the defeat of his tribe was heard by other tribes of Tupenu, who rose and came to attack Manaia, when many of Manaia's people were killed. Manaia then thought, " I and my people will become extinct, and I also shall be killed. M^aybe it will be best for me to go elsewhere, and seek for some distant land, where I can be safe." Then did he commence to build up the sides of the canoe belonging to his brother-in-law ; and

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