a beautiful young woman gave him a drink out of a calabash. Hence the name which Ihenga afterwards gave to the mountain, a combination of the words ngongo, to drink—also the wooden mouth-piece of the drinking-vessel—and taha, a calabash. The fairy people pressed around him in great curiosity, touching him, feeling him all over and asking innumerable questions. At last he became alarmed, thinking perhaps that they might kill and eat him, and he turned and broke through them and fled down the mountainside. The Patu-paiarehe tribe chased him, but he far outstripped all of them except the young beauty who had given him the drink of water, She wished to catch the stranger and make him her husband. She cast away most of her garments in order to run the faster, and Ihenga, looking back as he raced down the rough mountain side, perceived that he would quickly be caught. He knew now that the uncanny people were Patu-paiarehe and he knew also that if once the athletic fairy lady seized him and laid her spell upon him he would never see his Maori wife again. ‘In that moment he bethought him of a trick to stay the pursuit. He carried attached to his girdle a small putea or satchel, containing some kokowai, red ochre mixed with shark oil, which he used on occasions for painting his body. He opened this as he ran and smeared himself with it. Now, the fairy folk are very dainty in some ways, as compared with the Maoris. The haunga or odour of the shark-oil so disgusted the young woman that she stopped and gave up the chase, and Ihenga rejoined his wife on the beach of the lake and told of his strange adventure. ‘But later Ihenga became friendly with the Patu-paiarehe, and dwelt quite near to them in his pa Whakaeke-tahuna, on the Waiteti stream, near the northern base of the fairy mountain; it is not far from the sacred stream to which you and I once went to see Ihenga's axe-polishing stone, the tapu Wai-oro-toki brook of which no man may drink and live.’

NGONGOTAHA Te Tuahu o te Atua— the altar of the God is silent— the fairy people gather no more on the mighty mountain. Ihenga has fled, smeared in ochre and shark oil, his feet singing fear down Ngongotaha's slopes. I shall sing little songs for Tongakohu; for the fairy people banished from the forest air; songs as light as the flight. of Piwakawaka, a singing, sad as the first bird-note of Koromako in the mist-shaped dawn. In the silence, at Ngongotaha's feet, I shall place a white stone, a red stone, bright as the evening star, a blue orchid from the forest floor. On all sides of the mountain there is silence– for Tongakohu and the fairy people are no more. —Susi Robinson Collins

ADVERTISER'S ANNOUNCEMENT “God's purpose in sending His Prophets unto men is two-fold. The first to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established.” “Ko ta te Atua i tono ai i ana poropiti ki te tangata, ko enei take e rua. Tuatahi, hei arahi ake i nga uri o te tangata i roto i te po o te kuwaretanga, hei arataki hoki i a ratou ki te maramatanga o te tino matauranga. Tuarua, kia tau te rangimarie ki runga i te tangata, a, hei whakatakoto i nga kaupapa katoa e mau ai enei taonga.” —Baha'u'llah. BAHA'I FAITH P.O. BOX 1906 AUCKLAND