evil omens, and other danger to which the superstitious Maori was ever exposed, or believed himself so to be. I have heard of another local custom in which the first rourou, or basket of cooked food, brought by the food-bearers is placed before the priest of the local people, who places himself at the upoko, or head of the feast—at the head of the table, in fact—albeit the table is, and was ever, the broad bosom of Mother Earth. We will now give a few of the songs as sung by the food-bearers above mentioned:— He Puha Heriheri Kai (a Food-carrying Chaunt). He kumara kai hamuhamu Ko te ehu o te kupu nei na Kia hoki kau atu ina Te tina ki taia mai Ka mate taia mai Kahorehore! Kahorehore! Ka mate te puke e tu iho nei Kahorehore! Kahorehore! He kotahi te kete I kimihia ki te kore Kore rawa aku iwi ki te mahi kai—e. This song contains a good example of the difficulties which are encountered by those who attempt to translate Maori songs, incantations, &c. The word ehu, in the second line, might well puzzle a pundit; but it is used for ahua oh account of its being more euphonious to the Maori ear in that place. If ahua was used it would spoil the euphony (ara, kua huatau). Here is another of the songs:— Whakatutu kau au i taku kete Pahao kau au i taku kete Te mareretanga o te tui Kokopu ki te wai Pao (pohu) potehe Potehe te kai ki raro Ki te whenua Potehe! He Waiata Makamaka Kaihaukai (Na Ruru, he karakia kia kore e kaha tana hoa makamaka kaihaukai, kia hinga i a ia. Composed and sung by Ruru. An Incantation to destroy the Powers, Agility, &c., of his Companion in bearing Food). Korokoro whiti! Korokoro whiti! Tu ana te manu i runga i nga puke ra Tenei hoki te kame ka whakairi Te kame ka whakarere Te kame i pokaia noatia I runga i a Tu-ka-riri I a Tu kaniwha, I a Tu-ka-ritarita E haere ana a Rita He tangata kamenga kore Ka pau te ki hanga maka