menced. The first task was to attach the pieces to lengthen the hull. Then the side boards were lashed on with the butted join of carvel-built boats. There were four of them on either side; they were retained in position and braced by means of lashing on the thwarts. The stem and bow pieces were attached, the decking, or floor, below the thwarts laid down, the korewa or outrigger was attached, the masts fitted, as also the stanchions, cross-pieces, and battens of the awning. Sails, paddles, bailers, and awning-mats were provided, and then, after the recital of certain ritual over her at the turuma, a tapu spot, “Takitumu” was launched on the waters of Pikopiko-i-whiti, at far Hawaiki.

We here see that “Takitumu” was provided with four side boards, or strakes, on either side. She was apparently one of the well-known type of Polynesian canoe in which the dugout hull is a shallow trough, the sides being built up by attaching several tiers of plank placed one above the other, carvel fashion. The single rauawa, or top strake, of the New Zealand canoe would be due to the much greater size of our timber. Here, and in most parts of Polynesia proper, these planks are lashed by means of passing cords through holes bored near their edges, such lashings enclosing battens that cover the joints. The Tongans and Samoans, however, employed a different method, borrowed from Fiji, in which the lashing-cords were passed through cants formed on the inside edges of all planks when hewn. Thus, such lashings did not appear on the outer sides of the planks.

The korewa, or outrigger, was formed of a very light timber, and was connected with the canoe by means of spars, termed hokai.

In order to render these vessels the more snug in rough weather or broken seas, a series of splashboards, called taupa karekare wai and pare arai wai parati, were secured along the sides. Then, again, the greater part of the vessel was covered with a kind of awning. Stanchions (tokotu) were lashed in upright positions along the sides, and to these were lashed the whiti-tu, curved rods that extended across the vessel in the form of an arch. Battens (kaho) were lashed horizontally to these, and then the huripoki, or cover (awning) of mats (tuwhara), was stretched over this frame-work, hauled taut, and lashed down along the sides of the vessel. These covering-mats were in some cases made from the bark of the aute, apparently a stout form of tapa.

When a storm was encountered at sea, where no haven was near, our Maori voyager was compelled to face and ride it out, and the operations entailed thereby called for the direction of the amotawa, or sea expert. All ocean-going canoes carried two anchors, the punga korewa, or smaller one, was used as a drift-anchor, while the big heavy punga whakawhenua was the ground-anchor. Both, however, were often used in riding out a storm in deep waters. The smaller one was lowered a certain depth in the ocean at the prow, the heavy one was lowered at the stern. This kept the prow well up, and served to steady the vessel. In addition to this, four steers-men were on duty. At the stern were two, one on either side, manipulating the long steer-oars termed hoe whakatere Near the bow were stationed two others, wielding two long oars known as hoe whakaara, the manipulation of which by experts lessened swaying and pitching of the bow. Much depended on these four men in times of danger, for theirs was the task of keeping the vessel in a proper position. At such times, also, two men were stationed at each puna wai, or bailing-well.

And then, with his longboat covered and splashboards rigged, his sea-anchors down and outrigger braced, with stalwart, half-naked steersmen

gripping their long steer-oars, and facing the driving storm with courageous hearts and a sublime faith in their gods, the Maori voyager calmly awaited the wrath of Hine-moana—the storm at sea.

Prior to leaving the home-land “Takitumu” had been solemnly placed under the protection of the gods Kahukura, Tama-i-waho, Tunui-a-te-ika, Hine-korako, Rongomai, and Ruamano. These were the protecting deities who brought “Takitumu” safely across the Great Ocean of Kiwa. For such are the beliefs of the Maori.

In accordance with a racial custom of applying proper names in manner most generous, each one of the twenty-six thwarts of this vessel had its special name. These names, as also those of the principal people who occupied them, have been preserved. In like manner, the outrigger timbers, anchors, cables, steer-oars, masts, sails, ropes, sprits, bailers, &c.—all had proper names assigned to them, to recite which would be tedious and unprofitable.

In ocean voyages of considerable length, when voyagers took their families with them, each family, as a rule, occupied the space between two thwarts, where the decking was covered with mats, on which the people sat and slept. Paddlers occupied the ends of the thwarts, each man having his appointed place, reliefs sat on the thwarts between the paddlers. The stern thwart of “Takitumu” (and its adjacent space) was occupied by the three wise men, or priestly experts, Te Rongo-patahi, Tupai, and Ruawharo. Here also abode the spirit gods in whose care the vessel had been placed. The next thwart was occupied by the steersmen, the next by the principal chief of the party, Tamatea, father of the eponymic ancestor of the Ngati-Kahungunu Tribe of the East Coast.

Each man was provided with two paddles, though sails were always used as much as possible, hence the close study of wind-conditions by Polynesians. Sea stores consisted of dried food products, as fish and shell-fish, and some vegetable foods. Coconuts were carried in quantities, while water was conserved in gourd, seaweed, and bamboo vessels, as procurable.

“Takitumu” left the Society Isles after the other vessels enumerated above, and all seem to have called at Rarotonga. Apparently, “Takitumu” did not call at Sunday Island; but there is a curious story of certain happenings at a place in mid-ocean called Te Tuahiwi o Hine-moana, where rough seas were encountered and some strange ceremonies were performed, ritual explaining the use of certain ceremonial stone adzes formerly possessed by the Maori, and in which figured Te Awhio-rangi, now preserved at Wai-totara.

Even so these old argonauts swung south from the summer isles of Eden, and sailed boldly out into the Great Southern Ocean. Happily ignorant of the fact that they possessed only frail canoes, and could not possibly make a deep-sea voyage (as we are told by some modern writers), they relied stoutly on their own sea-craft and the assistance of their gods. They traversed the water roads marked out by Kupe in past times, and watched the wheeling stars as they sought the land-head at Aotearoa. For these were feats of which it was written:—

The sun sags down on Tama's path,
Across the changing sky;
New stars do leap above the deep
To meet the wondering eye;
New seas are spread on every side,
New skies are overhead;
New lands await the sea-kings
In the vast grey seas ahead.