observation. Until the remains are again revealed and then, if possible, radio-carbon tested, we will have to rely on other evidence for the origin of the Korotangi. It seems possible that an Indian ship's bell, the Tamil Bell, acquired by Colenso in 1837, came from the same stretch of coastline near Te Kakawa as the Korotangi. Unless the Tamil bell was brought as a curiosity by some very early whaler, it implies the wreck of an Indian ship on these shores. Colenso, unfortunately not a very reliable authority, stated that the bell “had been in the hands of the Maoris for several generations” (New Zealand Exhibition Jurors' Reports and Awards, p. 254), which tends to discount the whaler theory. There are many indications of the ancient origin of the stone bird, Korotangi. The veneration in which it was held indicates antiquity; Tawhiao, the second Waikato king, and Rewi Maniapoto, came and tangi'd over the stone bird lost and found again. Another indication that it has long been in the possession of the Maori are the several songs from the western and central portions of the island that mention the Korotau—or Korotangi. Sir George Grey, nineteen years before the bird was found, recorded a tangi for the Korotau from Rotorua (Nga Moteatea, p. 235). Te Ngakau, secretary to the Maori king, suggests, on the evidence of another very similar tangi (Transactions of the N.Z. Institute 1889, p. 505) that the Korotangi was taken by the people of Rotorua and then retaken by some of the Tainui tribes and concealed for safekeeping. The hiding of the bird must have been a long time ago, for it was found amongst the roots of a full-grown manuka blown over in the gales of 1878. The manuka had taken root in a disused storage-pit (rua) somewhere between Kawhia and Raglan. The hiding-place had apparently been forgotten. No sooner was it rediscovered than the Korotangi again became the source of strife. Many of the old Maoris of the Waikato wanted it hidden away again, but it was sold by its finder to Albert Walker, a European, who resold it to Major Drummond Hay, who, in turn, sold it for £50 to Mrs Wilson, a Maori lady, wife of Major Wilson of Cambridge. Rewi Maniapoto, the old rebel chief, threatened to makutu (put a curse on) her, if she did not give up the bird. Te Ngakau urged her to throw it into the Waikato, but she would not. She died shortly afterwards. The Korotangi was deposited in a bank vault for safekeeping. It is now on display in the Dominion Museum, Wellington. While the Korotangi was in the possession of Major Hay, an old woman who came to tangi over the lost bird, sang this song from the past, recorded then by Te Ngakau:

THE TANIWHAS OF EDUCATION COME TOGETHER by E. G. SCHWIMMER It is gradually becoming accepted that the education of the Maori is a special task that needs special attention. What sort of attention should we give it? There is the famous story of the fox who had invited the stork to dinner. Being a naughty animal he served it soup on a flat plate. The stork of course could not eat it and had to go away hungry. Then the fox went around in great glee and let it be known to the other foxes that the stork was a silly bird which could not eat soup. The story did not go much further but we can imagine some of the kinder foxes getting together to work out ways of helping the stork. Some would suggest if the soup was thicker that would solve the problem. Others would think perhaps the stork just did not like the soup and the thing to do was to put sugar in it. One very wise old fox proposed giving the stork a big spoon to eat the soup with, but of course when they tried that out they found the stork could not, or would not, use the spoon. There were plenty of foxes with bright ideas willing to help but none of them quite knew how to do it. Such, in fact, is the problem of Maori education. Just as in the case of the kind foxes, it is not enough to provide material help; for if it is of the wrong kind it may be of no more use than a spoon would be to a stork. Therefore it is worthwhile to give careful thought what sort of special help would really produce the right result. In order to do just this, last August the New Zealand Council for Educational Research invited a number of people, some European and some Maori, to discuss problems in the schooling of Maori children. The purpose of this meeting was not to solve all the problems—it was realised well enough that such a meeting could have been no more effective than the meeting of kind foxes I have just described. The foxes, indeed, would have been far wiser to study carefully how the beak of the stork was formed, how the bird eats, and then perhaps