torino kau ana mai i runga i te kare o te wai, ano te ko e pa ana ki tetahi pari, na ka whakahokia mai, ano te mamahutanga ki tona koiwi. Ana! Koia ia, ko te hou o te waiata a tuawahine, mataaho mai ana ki nga taringa. Koia tenei: ‘Naku ra i moe tuwherawhera, Ka tahuna ki te ahi Kia tino turama, A ka kataina a au na.’ Na ka mutu tana waiata, katahi ia ka whakaangi i taua toka nei ki te whakamoti i a ia. Katahi ka kite mai taua koroheke ra i a ia ka rere i te pari. I kitea mai e ia ki nga kakahu ka ma i tona rerenga ai. Katahi ka whakau mai to ratou waka ki te take o te toka i rere nei te wahine nei, ka u mai, u noa mai ka kite ratou i a ia e takoto ana, kua mongamonga noa atu. Ko te waka whakairo nei kua paea ki te akau, kua pakaru rikiriki. A kua ngahae hoki te waka whakairo a tenei koroheke, ara te pai whakarere rawa atu o te tamahine nei. A mohoa noa nei maharatia tonutia e matou te ingoa o tera toka ko Te-Rerenga-o-Te-Aohuruhuru. A maharatia tonutia hoki e matou nga kupu o tana waiata. No te taenga mai hoki o nga tauhou ki konei, ka arahina ratou e matou ki te toka nei kia kite. some cliff and bringing joy to his spirit. Listen! these are the very words of the girl's song falling clearly on the ear: ‘As I was lying there exposed The fire was lit The house was ablaze with light And I was laughed at.’ (She was dwelling on her betrayal—how when she was sunk in innocent sleep he had lit the fire and she had been humilated and shamed by her husband before the eyes of his friends.) Having ended her song she hurled herself to destruction from the top of the rock. Her husband saw her as she hurled downwards, her white robes gleaming in her flight. They brought the canoe to the foot of the cliff from which she had leapt and as they neared the spot they saw her lying there—her beautiful body dashed to pieces like a richly carved canoe that had been smashed into fragments on the reef. Just so had this old man's treasure, the girl wife of surpassing beauty, been destroyed. To this day that rock is known to us as the Leaping Place of Te Aohuruhuru and her dying song is still retained in the memory of our people. And when visitors come to our district we lead them to this spot so they can see it themselves.

The Maori Survey A Social Survey of Hawera carried out recently by the School of Social Science, Victoria University College (see the Book Review section, page 49), makes a study of Maoris in the urban area of Hawera and also in three pas nearby—Te Aotearoa and Kanihi (both belonging to the Taranaki tribe), and Taiporohenui (Ngati Ruanui). If the facts shown by the survey were true only for the area studied, they would perhaps have little interest; but we can be reasonably sure that many of these facts apply to other places just as much: Maori husbands help more in the home than Pakeha husbands. Maori and Pakeha have almost the same tastes in spending leisure time, namely: listening to the radio, visiting friends, doing the garden and entertaining. 83% of Maori adults would like more education as against 48% of Pakehas. The kind of further education they want is almost the same for both groups: dressmaking, needlework, engineering, carpentry, woodwork, general nursing, home science, farming, accountancy and office work. In addition some of the Maoris asked for Maori arts, crafts and history. The number of people who have no children's books in the home is appalling. It is bad for the Pakeha group (57%) but far worse for the Maori (87%). Comics, of course, are not counted. Most Maoris, unlike most Pakehas, believe that young parents should be taught how to bring up children. Most Maoris, but only a few Pakehas, think the teaching should be done by relations. Of great interest, but too complex for discussion here, is the survey of Maori opinions on the aims of education.