Turanga o te tipua o Paoa, o Takitumu
O Ruawharo, o Timu-whakairia, o Rongokako
Ka mene kai roto o te puku nui o Tahaia
Aurara ou ringaringa, kai te rokiroki
Kai te penapena, kai te rakai whenua
Tetea nga niho o Tara-mai-nuku
Te niho o Tipoki ka whakatara ki te whetu
Te niho o Tipoki ka whakatara ki te marama
Ona niho kai tangata
Ka ngau ki te mata o Hoturoa
Ripia mai nei e te paea
Te taha maui ki tana (ripi)
Te Tipi a Houmea ki te one poutama
Tena te tohu na te tipua
Ka mau kai te kiri o te toa horopu
He ringa kia tu
Ka maha noa atu e roto—i.

The tipi a houmea mentioned above is identical with the papahāro, a most grievous affliction. It is a rite of magic which is used to blast the fertility of lands and render them sterile, or to destroy shellfish, &c., on a beach. The performing priest smooths a little sand or earth, which represents the lands whose fertility is to be destroyed. He then scores it across with a wand, repeating at the same time his spell of magic to blast the fertility of that land. Or he will take a stone and recite over it his spell, and then throw the stone across the land or water to be sterilised. It is the mănă of his ancestors, whom the priest invokes, that is the destructive power. The incantation to restore the good products of such lands to their original state of vitality is known as “pare-hao-kai.”

The following is an interesting tangi tawhiti: A female relative of Piki, of Tuhoe, was bewitched by Taratoa. Piki, who was at Whakatane, chaunted this tangi tawiti in order to slay Taratoa, who, with all his people, was living inland. Taratoa saved himself and two relatives by means of counter-charms, but the rest of his relatives died:—

E hine, Marunui i te tapui
Ka taka i ou tuakana
Tu ake hoki, e hine! ki te tu wharariki
Hai whakakakara mo hine ki te moenga
Te moenga tē whita, te moenga tē au
Oti tonu atu koe ki raro—e—e
Taupae atu ra i tua o Te Wharau—e hine!
Ka wehe ko te po, ka wehe ko te ao i a koe
Tokona atu ra ki tawhiti
He tokouri, he tokotea, he mapuna, he kai ure
Kai ure noa ana, e hine!
Nga tohunga i nga atua kia mate
Koi tonu nga niho ki te ngau.
Na Maui i hangarau, e hine!
Tana ika tapu, ko te whenua nui
E noho nei taua

I tikina ki raro wheuriuri, kia Hine-nui-te-Po
Hai ngaki i te mate
I tukua mai neiki āna karere,
Ki te waeroa, ki te nainu poto
Hai kakati i te rae.
I te mata o te hurupiki—e hine!
Ko ta paua (?) ka ea te maie
O te hiku rekareka nei, o te tuna—e-i
Takoto mai ra, e hine!
I roto i te whare papa
Ko te whare ra tena o to tipuna, o Tama-a-mutu,
I tuhia ai—e-ki tuhi marei kura
Koia a Ngai-Tama-tuhi-rae
I whakairi ai—e-ki runga ki te rakau
Koia te kauhau i to papa, i a Maui, e hine!
Tera ia te rua o tini raua ko mano
I karia ki te oneone ika nui—e hine!
Hurihuritia iho ra, e hoa ma—e!
Ta tatau mahuri totara
No te wao tapu nui a Tane
No te awa-e-i Oatua.
No runga-e-i Okarakia
No nga pinga-e-i roto i te Kopua
Taku totara haemata,
Te rite ai, e hine!
Ki a koe—i—a.

Oatua is a stream and Okarakia a settlement at Ruatahuna. The tuna mentioned is Puhi, the eel-god, who was slain by Maui for interfering with Hine-nui-te-Po, Goddess of Hades.

The Maori possessed spells of potent magic to contract the land, and others to stay the sun in its course. These were used by travellers. Others were used by persons engaged in searching for anything. If a person were supposed to have been slain or perished from hunger or in a snowstorm while travelling, a priest (tohunga ruanuku, or magician) would perform a certain rite in order to “awaken” the bones of the dead—a ka hu mai aua wheua, and the bones would resound to show their whereabouts.

The punga was a spell to lessen the speed of a person pursuing one, or of a person one is pursuing.

The hearts of slain enemies were cooked at a fire termed “ti-rehurehu,” and spells were repeated over them to sap the bravery of the enemy and render them faint-hearted.

The whakaumuumu is a magic spell used to destroy human life. To ward off a threat of magic the following brief phrase is used: “Kuru ki whakataha.

If a person is put to shame before people he may wish to be transported elsewhere. He will therefore call upon his familiar taniwha, or monsters—probably ancestors of his, who assumed that form at death—to bear him hence. He will summon them by repeating the following:—