ia ki taua tākaro, ka haere atu a ia ki a Hutu, ka mea atu, ‘Tukua hoki ahau ki runga ki ō pokohiwi noho ai, kia rere au i tēnā tū mōrere.’ Ka koa a Hutu i te wā i tae atu ai a Pare ki runga i a ia noho ai. Ka mea atu a Hutu, ‘Kia kaha tōu pupuri i taku kakī, e Pare’, a, ka mea atu a Hutu ki te iwi rā kia kumea te rākau rā kia tino piko iho ai te rākau rā ki te whenua. Ka oti, ka mea a Hutu, ‘Tukua!’ Tukua whakareretia ana te rākau e te iwi rā, ā, nā te kaha o te turapanatanga ake o te rere o te rakau rā, i whiu ngā taura e mau i te rākau rā, ā, mau tonu atu aua taura i te whenua o runga. Ka kake a Hutu me Pare anō i a ia e mau ana i aua taura, a nō ka mau ana ringa ki ngā otaota o te kūwaha o Te Reinga, piki tonu atu, ā, tae ana rāua ki runga. Ka tae mai rāua ki te ao nei, ka haere tonu, ā, ka tae ki te kāinga i takoto ai te tinana o Pare. A nō ka tae te wairua o Pare ki te taha anō o tōna tinana, tapoko tonu atu tana wairua ki tana tinana ki reira anō noho ai, ā, ora tonu ake anō a Pare ki te ao nei hei tangata ora anō. Ka moemiti te iwi o Pare ki tō rātou ariki ka ora mai. Ki tā rātou, he mea karakia e Hutu i hoki ake ai anō te manawa o Pare. Ka mea te iwi me moe a Pare i a Hutu; ka mea atu a Hutu, ‘Me aha āku tamariki me tērā hoa ōku?’ Ka mea te iwi o Pare, ‘Me punarua.’ Whakaae ana a Hutu, ā, tapā ana te ingoa o Pare ko Pare-hutu. princess again, and said that it was the power of Hutu's chants and prayers which had brought her back to life. Pare must marry Hutu, they said. When Hutu asked, ‘What about my children and my other wife?’ they answered, ‘Pare shall be your second wife.’ Hutu agreed to this, and from this time onwards, Pare was known as Pare-Hutu. A Ngaitahu Account This Ngaitahu version of the story of Pare and Hutu is taken from John White's ‘Ancient History of the Maori’, volume II. The translation is a new one. A very similar account is recorded in ‘Te Ika a Maui’ by Richard Taylor, who collected most of his material in the Taranaki district. There is another interesting version, recorded by Hare Hongi, in which almost exactly the same story is told of a man named Miru and his sister (see ‘Journal of the Polynesian Society’, vol. V, p. 118). In this as in many other stories, it is the woman who takes the initiative in courtship. This was often the Maori custom. In this case, Pare's high rank enables her to be especially forthright in her approach. The darts with which they played were thin, light rods, about three feet in length. There was a kind of swing or ‘giant stride’ (‘morere’ or ‘moari’) which consisted of a tall pole, often slanting over a stream, to the top of which were attached plaited ropes on which the players swung. But there was no morere of the kind described in this story.

Here is another story of a visit to the underworld. The Story of Niwareka and Mataora Ko Rangi, ko Papa; tāna ko Rūaimoko (tēnei tamaiti a Papa, noho tonu i roto i a ia). Ko te tamaiti a Rūaimoko ko Manuongaonga, tāna ko Uetonga, ko tā Uetonga ko Niwareka. Ko te wahine tēnei i whai ai a Mataora, nāna anō i patu, oma ana taua wahine ki raro. Ka whai a Mataora, ka tae ki te whare o Te Kūwatawata, kātahi ka ui atu a Mataora, ‘Kai whea te ara ki raro?’ Rangi the Sky and Papa the Earth had Ruaimoko the earthquake god; Ruaimoko had Manuongaonga, who had Uetonga, whose daughter was Niwareka. This woman Niwareka was the wife of Mataora. He beat her, and she ran away to the underworld. Mataora followed her, and when he came to the house of Kuwatawata he asked, ‘Where is the road to the world