high priestess of the bird cult, and during the bird-snaring seasons of the year, on the Orangi-teihi hills above Oruaiwi, two special bird-snaring trees—named Te Ipu-whakatara (The Coveted Calabash) and Te Ara-mahoe (The Pathway to the Mahoe trees)—were reserved for her. In her time Hinekiore was a famous song-leader, and she also composed a number of songs of the of a topical nature and were couched in deroga-tory terms concerning the unseemly behaviour of the person named in them; or were in reply to some gossip about the composer or her relatives. The early marriage of the widowed Raerae, an ancestress of the writer, was the subject of one of Hinekiore's satirical and censor-ious compositions. There is a long story with regard to this patere—too long to tell in this account—and it must suffice here to explain that in Maori society it is considered a high compli-ment to be the subject of chastisement and castiga-tion, especially in song. The poetesses of the race would not be bothered with ordinary men and women. On this account many of the old songs of this nature have been rescued from oblivion by the descendants of those people who are named in the patere. When Hinekiore died her body was placed in a carved waka (canoe), specially made for her, and it was taken to a secret burial cave of her people. The people who knew where the cave was had died, and for many years a fruitless search was made for it. By a coincidence a leading member of Ngati-Hinemihi, Tuari Ngarama, stumbled upon the entrance to the cave at the time when Puhiwahine's remains were brought from Ongarue in 1944. Mother and daughter now share the same grave at Te Takapu-tiraha. Very little is known of the life of Puhiwahine's father, Te Wetini Te Rangihirawea—as he was known in early life. In later years he was called Rawiri Te Rangihirawea. He was a close relative of Tahuri, the wife of Te Heuheu (Patatai) Tukino, the donor of the Tongariro National Park. He and Hinekiore had a family of three; two sons, Ketu and Te Maraku, and their daughter Puhiwahine.

EARLY LIFE AND A BROKEN ROMANCE The parents of Puhiwahine spent most of their married life and brought up their family at Oruaiwi. Sometimes they went to live among their kinsmen of Ngati Tuwharetoa on the shores of Lake Taupo. From her mother Puhiwahine learnt the traditions of her people, and she was also taught the tribal songs and the proper technique of the poi dances and the pukana, or posture dances, of her Tuwharetoa people. Puhiwahine was a very apt pupil and at an early age she became an accomplished singer and an artistic performer in all the popular action songs of the tribe. Puhiwahine grew up into an attractive and fascinating young woman whose artistry, wit and charm captivated everybody. Her accomplishments made her a very popular member of the tribe, and she travelled extensively with her Taupo people on visits to other tribes. During these travels she captured the hearts of many notable chiefs, both married and unmarried. Puhiwahine remained fancy free until she accompanied a party of her Taupo people into the Waipa valley in the foothills of the Rangitoto ranges. At Araikotore, Puhiwahine met Hauauru, a young chief of the Matakore sub-tribe of the Maniapoto. Puhiwahine fell violently in love with Hauauru, but because he was already married her two brothers would not agree to a marriage that would have made her a secondary wife for the Maniapoto chief. The party moved on to other villages and the affair with Hauauru was broken off. Wherever the party went Puhiwahine was admired and courted by the chiefs. They visited Kawhia, and later returned home by way of the Waitomo valley. Sometime later Puhiwahine was taken through on a visit to her Ngati Toa kinsmen in the south. During the whole time she kept thinking of her romantic affair with Hauauru. Her trip to the south was a very interesting experience for her. She was made welcome every-where she went, and her Ngati-Toa kinsmen lavished hospitality in various ways upon her. By boat, a gig, and by ship—all novelties to her—Puhiwahine was taken to all the principal villages of the tribe. As a special treat she was taken to Wellington, and from there she crossed over to the South Island to make calls on some of the Ngati Toa who had settled there. Before returning home Taiaroa, the high chief of the southern section of the South Island, invited her to his home. She met many of the European people who had settled in those parts, and by the time she set out on her return journey home she had quite a smattering of English words. In some of the songs she subsequently composed she introduced a number of these words—in Maorified form—much to the annoyance of purists in the language of our people. On her return from the south, Puhiwahine joined a party of her Taupo people on a journey into Maniapoto territory again. Her behaviour during the two years that had elapsed since her first trip amongst the Maniapoto had been above reproach, and it was thought nothing untoward would happen on this trip. On this occasion the first village they visited was Waimiha, and from there they went by way of Herepu and then on to Paripari, the home of Tanirau, better known later as Taonui, a Maniapoto chief of the Ngati Rora subtribe, and a first cousin of Hauauru. It was from Tanirau that Puhiwahine learnt Hauauru had taken a second wife since they parted, and that he was about to take a third. (Hauauru later on had four wives). This news came as a severe blow to Puhiwahine and she