Kimble BentKIMBLE BENT, THE PAKEHA-MAORI.(From a photo taken in 1903.)
KIMBLE BENT, THE PAKEHA-MAORI.(From a photo taken in 1903.)
From Hukatéré thepakeha-Maori and his girl-wife went to Taiporohenui—Bent's old home in the war days. There he lived for a year or so, blanketed like a Maori, and working in the cultivations. Here, too, in the long nights he was much with the old men of thekainga, and from such learned men as Hupini and Pokau—truetohungas, or priests, and soothsayers—he learned much of the strange occultism of the Maori. He saw singular ceremonies, the rites of themakutu, the black art. He learned scores ofkarakias—incantations useful in Maori eyes for all sorts of purposes, all conditions of war and peace time. Some of these weremakutuspells by which the wizard could slay an enemy, by witchcraft and the power of the evil eye. Many a case of death frommakutucame under Bent's observation during his life among the Maoris. Old Hupini, says thepakeha-Maori, undoubtedly killed men with hismakutu—a combination of three factors: projection of the will force, the malignant exerciseof hypnotic influence, and sheer imagination and fright on the part of the personmakutu'd.
Many Maoris believe that the witchcraft can be wrought by an adept ortohungaby taking some of the hair or clothing or even remains of the food of the person intended to be slain, and pronouncing the appropriate powerfulkarakiasand curses over it. The enemy'shau—his life-essence, his vital force—then lies in the hollow of thetohunga'shand.
Atohungacan take thehauof a man's footprints and therebymakutuhim; he can evenmakutuan enemy's horse so that it will fall sick and not be able to travel!
Amongst the prayers and ceremonies which old Hupini taught Bent were thekarakiafor combating the evil spell of themakutuand for restoring a bewitched and ailing person to health and safety—to the Land of Light and Life, theAo-marama.
One of these rites Bent describes in true Maori fashion:
A person is taken seriously ill; it is themakutu. The wise man is called in; he divines that the illness is caused by anothertohunga'switchcraft. At daylight in the morning the sick man is carried to the water-side. The wise man then takes three small sticks or twigs (rito)—fern-sticks will do—and sets them up by the side of the river or the pool. One of these sacred wands represents the invalid,one the tribe to which he belongs, and one the mischief-working wizard (te tangata nana te makutu). A charm is said over them, and then tworitoare taken away, leaving only one—that for the wizard—the "wand of darkness."
An incantation, beginning:
"Toko i te po, te po nui, te po roa" ("Staff of the night, the great night, the long night"), etc., is repeated over this wand. When this is said the priest conducts the sick person to the edge of the water and sprinkles water over his body, repeating as he does so a charm to expel themakutuspirits from his body, ending with a curse upon the malevolent wizard—"Eat thattohunga makutu, let him be utterly eaten and destroyed."
When this is ended the patient is taken back to his house. He is told that the wise man has, by virtue of his very strong charms, seen the rivaltohunga makutu, and that it will not be long before that evil man dies. The curse falls, the wizard is himselfmakutu'd, and the invalid—perhaps—recovers.
About the year 1881 Bent—now able to venture into the towns of thepakehaagain in safety—left Taranaki, and travelled to Auckland and up to the Waikato. Then he went on to the west coast, and spent some months amongst the Maoris of the Ngati-Mahuta tribe, living in the historic old settlement Maketu, on the shores of Kawhia Harbour,close to the legendary landing-place of the Tainui canoe—the Waikato Maoris' pilgrim ship.
Tawhiao, the Maori King, was then living at Kawhia, and he asked Bent to remain with him and be hispakehaand interpreter. The white man was now, however, wearying to be back in his old home, Taranaki.
"Tawhiao," says Bent, "insisted on me remaining with his tribe, but I repeated a Maori incantation which I had been taught by thetohungasin Taranaki, akarakiaused as a charm by strangers (tangata tauhou) who may desire to leave the place where they are staying on a visit and proceed to a newpa, and who fear obstruction. The charm begins:
"'Ka u, ka u, ki tenei tauhou,Ki tenei whenua tauhou.'
"'Ka u, ka u, ki tenei tauhou,Ki tenei whenua tauhou.'
"'Ka u, ka u, ki tenei tauhou,
Ki tenei whenua tauhou.'
"When the old king heard me repeat the incantation he exclaimed:
"'Ha, so you are atohunga!'
"'Yes, I am,' I replied.
"Then the old man said, 'Kua tuwhera te rori mou' ('The road is open to you.') He permitted me to return to Taranaki, and sent four of his men to escort me through the King Country to Waitara."
The last quarter-century of Kimble Bent's life has not carried much adventure. Living amongst the Maoris, he acquired some reputation as a "medicine-man." During his wild life in Maoridomhe had become expert in the rude pharmacopœia of the bush, and learned to extract potent medicines from the plants of the forest. Native herbs and tree-bark and leaves, prepared in various ways, are exceedingly valuable remedies. The knowledge of these herbal remedies, gained from many atohungaand wise woman of the bush tribes, the white man now turned to practical account. His fame as a doctor reached Parihaka, the village of Te Whiti, the Prophet of the Mountain. The prophet's people sent for the white medicine-man to come and heal the sick. He spent a week in Parihaka, and returned to his Taiporohenui hut with more money in his pocket than he had possessed since he left his old home-town of Eastport to see life in England. "And I was luckier than mostpakehadoctors," says the old man, "for none of my patients died!"
And so the tale of "Tu-nui-a-moa" is told, and we take our leave of the oldpakeha-Maori—Kimble Bent, sailor, soldier, outlaw, Hauhau slave, cartridge-maker,pa-builder, canoe-carver, medicine-man, and what not—sitting smoking his pipe in the midst of his Maori friends. He is still living with the natives; working in their food-gardens, fishing with them, house-building for them. A grey old man, of mild and quiet eye, who might easily be taken for some highly respectable shopkeeperwho had spent all his life in city bounds. Yet no man probably has lived a wilder life, using the term in the sense of an intimate acquaintance with primeval, passionate savagery, and with the ever-near face of death. He is the sole living white eye-witness of the secret Hauhau war-rites; the only white man who has survived to tell of those terrible deeds in the bush, to tell the story of the last Taranaki war from the inner side—the Maori side.
Bent has reached the age of seventy-three; and now the old man's thoughts go to his boyhood's home in the far-off State of Maine, and he sometimes expresses a wish to reach his homeland again. "If I could only get a berth on some American sailing-vessel bound for New York or Boston, I'd even now try to work my passage home," he says. "I'd like to die in my mother's land." But that can never be. He is for ever beyond the pale; and he will die as he has lived, apakeha-Maori.
TITOKOWARU, THE TARANAKI WAR-CHIEF
Thefollowing interesting supplementary particulars concerning Titokowaru, one of the leading figures in this book, were supplied to the writer by the Rev. T. G. Hammond, of Opunake, Wesleyan missionary to the Taranaki Maoris:
"It was Titokowaru's right eye that had been destroyed by a bullet in some engagement. He was about five feet nine in height and somewhat spare and muscular, with fine bone, an alert, active man, but by no means good-looking. His skin was rather darker than the general run of Maoris, and his nose low in the bridge, with wide nostrils. His face rarely lit up pleasantly, and he was of reserved manner. His knowledge oftikanga Maoriwas considerable, and during the war he conducted the usual ceremonies to make the war-parties successful.
"The late Rev. Stannard, of Wanganui, told me that Titokowaru's name given him in baptism wasHohepa(Joseph), and I have heard from Tairuakena and others that Tito was one of the young men who accompanied the Rev. Skevington on his last visit to Auckland. (This was long before the Maori War.) They journeyed overland from Te Waimate to Auckland, Mr. Skevington going to attend the Auckland Synod. While in the old High Street Church, Auckland, he died suddenly. Titokowaru and the other young men returned to bear the news to the people, as he (Tairuakena) put it, 'Ka hoki mai matou tangi, haere ki tena kainga, ki tena kainga.' Mr. Woon succeeded Mr. Skevington at Heretoa, Te Waimate.
"I had one interview with Titokowaru which I shall never forget. I think it was in 1876, and before I knew Maori. Mr. William Williams, of Manaia, Taranaki, was going to visit Titokowaru at Omuturangi, on the Waimate Plains, and, as I was on my way to New Plymouth, he persuaded me to delay a day and go with him—a most unwise thing, as the Maoris had said they would shoot any one who crossed the Wai-ngongoro. We went from Hawera to Normanby, and then picked up old Kātené Tu-Whakaruru, who was just then acting as a Maori policeman. We rode along over these vast plains, with the cocksfoot brushing against our knees as we sat in our saddles. We came to a house on the edge of the bush, and found only one woman, whose face was deeply scarred; she had lately lost her child, and had been cutting herself in her grief. This woman told us that Titokowaru and the men were in the bush planting potatoes, and pointed out a narrow path, along which we galloped for a good distance, perhaps a mile.
"Suddenly we came upon about eighty Maoris, all men, and Titokowaru with them. They gathered round us as we dismounted, and Titokowaru came and took my right arm, and a big burly fellow my left. They sat me between them, holding me fast, while the smoke from the fire close by almost smothered me. An old bald-headed Maori began to speak in an excited manner, and when he had done a very rascally looking young fellow made a speech, coming up to me and smacking his thigh, and letting out an angry grunt at the end of every period. When he finished, Kātené spoke, and did his best to turn away their anger; reminded them of the good the missionaries did in getting them released from bondage in the Waikato and the Ngapuhi Country.
"Then Williams spoke, and at the close of his speech a fine man in apiupiu(flax waist-mat) orated, and then came forward tohongi(rub noses) with me. After which there was a little fraternisation, and we came away. Evenold Kātené looked very white while the row was on, but I did not know enough to be scared. It was a narrow escape; I, of course, know now what I did not know then. I thought at the time Titokowaru was protecting me, but I think now he was making sure that I did not get away."
Titokowaru died at his village near Manaia, on the Waimate Plains—the scene of his olden battles against the whites—towards the end of 1889. To the end he was a sturdy enemy of the Europeans, and though he did not actually fight against them after 1869, he was the leader in many obstructive movements against white settlement, surveying, and road-making.
REWARD FOR TITOKOWARU'S HEAD
Under address and date Downing Street, February 26th, 1869, the Right Hon. Earl Granville, K.G., Secretary of State for the Colonies, wrote to Sir George F. Bowen, G.C.M.G., Governor of New Zealand:
"I see it stated in the newspapers that you have offered a reward of £1,000 for the person of the Maori chief Titokowaru—I infer alive or dead—and £5 for the person of every Maori rebel brought in alive. I do not at present pronounce any opinion as to the propriety of these steps, but I must observe that they are so much at variance with the usual laws of war, and appear, at first sight, so much calculated to exasperate and extend hostilities, that they ought to have been reported to me by you officially with the requisite explanation, which I should now be glad to receive."
In the course of his reply to this despatch Governor Bowen said:
"It is contended that this passage implies that the Maoris now in arms ... are foreign enemies, or at allevents belligerents, with whom the usual laws of war must be strictly observed."
On this, Earl Granville remarked in a despatch of November 4th:
"I think you would have done well to point out to those who thus argue that my despatch nowhere hints that the Maoris are foreigners, a doctrine which I had never heard of before I perused the Attorney-General's opinion; and that the legitimate inference from my despatch is the direct contrary to that which is drawn from it.... I do not clearly understand how you justify this notice as a matter of law. I understand you to disclaim the application of martial law; and viewing Titokowaru merely as a notorious, but untried and unconvicted rebel and murderer, I am not aware of any Colonial enactment which would make it lawful for any chance person to shoot him down."
Printed and bound by Hazell, Watson & Viney, Ld., London and Aylesbury.
1Those flags, displayed on the war-poles in the Hauhau villages in 1865-70, carried many a strange device. The ground was white calico, on which red patterns and lettering were sewn or painted. Favourite designs were a red half-moon, like the crescent of Islam, a five-pointed star representingTawera, "the bright and morning star," and what was called aKororia, in shape like the half of améré-pounamu, or greenstone club, cut longitudinally. These colours had been made in the Waikato during the war, and had been sent round after the manner of the Highlanders' fiery crossto the various tribes in the Island.2There is an interesting Maori proverb concerning this rapid Tangahoé stream and the Tangahoé tribe who lived on its banks. This is the proverb, orpepeha:"Tangahoé tangata, e haere;Tangahoé ia, e kore e haere."This, being interpreted, is:"Men of Tangahoé depart;But the current of Tangahoé remains."Apepehawhich recalls Tennyson's "Brook":"Men may come and men may go,But I go on for ever."3We have survivals of this widespread ancient custom amongst ourselves, in the practice of placing coins, etc., under the foot of a mast of a new ship, and under the foundation-stone of a church or other important building. The cult is found amongst many savage nations in its primitive form. Here is an instance narrated by Mr. T. C. Hodson in an article inFolk-Lore(Vol. XX., No. 2, 1909) on "Head-hunting amongst the Hill-tribes of Assam": "The head-man of a large and powerful village (on the frontier of the State of Manipur) was engaged in building himself a new house, and to strengthen it had seized this man (a Naga) and forcibly cut off a lock of his hair, which had been buried underneath the main post of the house. In olden days the head would have been put there, but by a refinement of some native theologian a lock of hair was held as good as the whole head."It was the olden Maori custom to place a human head beneath the central pillar of a sacred building, and to have a human sacrifice at the opening of a new house.4Compare this with the ingenious form of "spring-gun" which an English exploring expedition found in use in 1910 amongst the Negrito pigmies on the slopes of the Snow Mountains, in New Guinea. This spring-gun is made by setting a flattened bamboo spear against a bent sapling, fastened to a trigger in such a way that it is released by the passer-by stumbling against an invisible string stretched across a game-track. These hardened bamboo spears inflict serious wounds, as they are launched with considerable force.5Tihirua died at Ohangai, near Hawera, in 1907.6Of this Hauhau Colonel W. E. Gudgeon wrote in the Polynesian Society'sJournal, No. 59 (Sept. 1906): "Had there been but ten men of the stamp of Takitaki the redoubt must have been taken; but luckily there were not, and therefore a mere handful of men held the redoubt to the end."7See von Tempsky's sketch, showing General Chute's column setting out on this march.8The following account of Major von Tempsky's death, given in Auckland by Mr. James Shanaghan, who fought at Te-Ngutu-o-te-Manu as an A.C. private, and was wounded while attempting to rescue the major's body, is worth placing beside the Maori story for purposes of comparison. It is the most circumstantial narrative of von Tempsky's end ever given by a European survivor of the bush-battle:"Our brave old major was walking to and fro with his sword in hand, furious at being caged as he was. I met him and he spoke to me in his kindly, thoughtful way, and asked why I did not take cover. I answered by putting the same question to him. He then said, 'I am disgusted. If I get out of this scrape I will wash my hands clear of the business.' He then sent me to take up a position and keep my eyes open, as the bullets were coming thick. I left him to obey the last order he ever gave. I had not gone far when a man of our Company was shot. The major went to his assistance and was shot, the bullet entering the centre of his forehead. He fell dead on top of the man to whose assistance he was going. That was how von Tempsky died."A Frenchman named Jancey and I went to the major and lifted him up and laid him on his back, and just as we did so a bullet struck Jancey on the side and travelled across his breastbone, and another struck the cartridge-box he had on his back. I left von Tempsky and picked up Jancey, carrying him out across the clearing. I then met Lieutenant Hunter (of the Wellington Rangers), and when we were about ten paces from von Tempsky's body Hunter was shot dead. I got hold of him and started to pull him back. Then I said to one of our men, 'Come along for Major von Tempsky's body.' This man refused, but Captain Buck (Wellington Rifles) came up and asked if I knew where von Tempsky was. I said, 'Yes,' and he said, 'Come along, lad, let's get him out.' When we came to the body I was hit by a bullet on the left thumb, which was shot nearly off. Just as I changed the carbine to my other hand a bullet went through my left hand and struck the carbine-stock, knocking me backwards. Then Buck was shot dead, and as I got up a bullet took my cap off. I got away from the clearing, leaving von Tempsky and Buck dead together. There were four of us who went for von Tempsky's body; Jancey and I were wounded, and Hunter and Buck were killed."9"Ko koe te kai mau!"10This name Papa-tihakehake was given to the place after the fight, in commemoration of the defeat of the troops.Papameans a battle-ground;tihakehakerefers to the dead bodies of the whites which strewed the ground.11Colonel W. E. Gudgeon writes me: "For the number engaged Moturoa was the most desperate engagement fought in the Maori War. Whitmore's return did not give nearly our losses. I made it at the time fifty-two out of less than two hundred actually engaged. At Te Ngutu-o-te-Manu all did not behave well, but at Moturoa any one might have been proud of the men. No force in the world could have behaved better."12Kereopa, in the days before the war, had been a pupil at the Kai-iwi mission school.13The Taranaki Maoris used to cultivate themamakufern-tree for the sake of the edible pith. The natives point out one of the oldenmamakugrounds just to the north of Keteonetea (near the present township of Normanby), where the old Whakaahurangi track went in towards Mount Egmont. Here there were two or three miles ofmamakuforest. The Maoris used to cut off the upper parts of the trees and plant them in the ground, thus making twomamakugrow where only one grew before. The old tree so decapitated always sent out a new head.14This nameRukumoanaoriginated thus, according to the Maoris: About the year 1830 a war-party from the Waikato attacked and slaughtered a number of Taranaki people here. One of the Taranakis saved his own life and that of his brother in a remarkable manner. These two men were cousins of Hakopa, the old warrior who befriended Kimble Bent in Te Ngutu-o-te-Manupain 1868, and later on the Waitara. One of the men was wounded, and in another moment his head would have been slashed off by a Waikato savage, but his brother seized him in his arms, and leaped over the steep bank of the Patea into the river below. He dived to the bottom, and still holding his brother, crawled along the bottom until he reached a place under the banks where the overhanging shrubs concealed them from view. The pursuers failed to find the brothers, who presently escaped to the forest. The Taranaki people commemorated this heroic deed by naming the spot where Hakopa's cousin took his daring leap "Rukumoana" ("Deep-Sea Diving"). cousin took his daring leap "Rukumoana" ("Deep-Sea Diving").
1Those flags, displayed on the war-poles in the Hauhau villages in 1865-70, carried many a strange device. The ground was white calico, on which red patterns and lettering were sewn or painted. Favourite designs were a red half-moon, like the crescent of Islam, a five-pointed star representingTawera, "the bright and morning star," and what was called aKororia, in shape like the half of améré-pounamu, or greenstone club, cut longitudinally. These colours had been made in the Waikato during the war, and had been sent round after the manner of the Highlanders' fiery crossto the various tribes in the Island.
2There is an interesting Maori proverb concerning this rapid Tangahoé stream and the Tangahoé tribe who lived on its banks. This is the proverb, orpepeha:
"Tangahoé tangata, e haere;Tangahoé ia, e kore e haere."
"Tangahoé tangata, e haere;Tangahoé ia, e kore e haere."
"Tangahoé tangata, e haere;
Tangahoé ia, e kore e haere."
This, being interpreted, is:
"Men of Tangahoé depart;But the current of Tangahoé remains."
"Men of Tangahoé depart;But the current of Tangahoé remains."
"Men of Tangahoé depart;
But the current of Tangahoé remains."
Apepehawhich recalls Tennyson's "Brook":
"Men may come and men may go,But I go on for ever."
"Men may come and men may go,But I go on for ever."
"Men may come and men may go,
But I go on for ever."
3We have survivals of this widespread ancient custom amongst ourselves, in the practice of placing coins, etc., under the foot of a mast of a new ship, and under the foundation-stone of a church or other important building. The cult is found amongst many savage nations in its primitive form. Here is an instance narrated by Mr. T. C. Hodson in an article inFolk-Lore(Vol. XX., No. 2, 1909) on "Head-hunting amongst the Hill-tribes of Assam": "The head-man of a large and powerful village (on the frontier of the State of Manipur) was engaged in building himself a new house, and to strengthen it had seized this man (a Naga) and forcibly cut off a lock of his hair, which had been buried underneath the main post of the house. In olden days the head would have been put there, but by a refinement of some native theologian a lock of hair was held as good as the whole head."It was the olden Maori custom to place a human head beneath the central pillar of a sacred building, and to have a human sacrifice at the opening of a new house.
4Compare this with the ingenious form of "spring-gun" which an English exploring expedition found in use in 1910 amongst the Negrito pigmies on the slopes of the Snow Mountains, in New Guinea. This spring-gun is made by setting a flattened bamboo spear against a bent sapling, fastened to a trigger in such a way that it is released by the passer-by stumbling against an invisible string stretched across a game-track. These hardened bamboo spears inflict serious wounds, as they are launched with considerable force.
5Tihirua died at Ohangai, near Hawera, in 1907.
6Of this Hauhau Colonel W. E. Gudgeon wrote in the Polynesian Society'sJournal, No. 59 (Sept. 1906): "Had there been but ten men of the stamp of Takitaki the redoubt must have been taken; but luckily there were not, and therefore a mere handful of men held the redoubt to the end."
7See von Tempsky's sketch, showing General Chute's column setting out on this march.
8The following account of Major von Tempsky's death, given in Auckland by Mr. James Shanaghan, who fought at Te-Ngutu-o-te-Manu as an A.C. private, and was wounded while attempting to rescue the major's body, is worth placing beside the Maori story for purposes of comparison. It is the most circumstantial narrative of von Tempsky's end ever given by a European survivor of the bush-battle:"Our brave old major was walking to and fro with his sword in hand, furious at being caged as he was. I met him and he spoke to me in his kindly, thoughtful way, and asked why I did not take cover. I answered by putting the same question to him. He then said, 'I am disgusted. If I get out of this scrape I will wash my hands clear of the business.' He then sent me to take up a position and keep my eyes open, as the bullets were coming thick. I left him to obey the last order he ever gave. I had not gone far when a man of our Company was shot. The major went to his assistance and was shot, the bullet entering the centre of his forehead. He fell dead on top of the man to whose assistance he was going. That was how von Tempsky died."A Frenchman named Jancey and I went to the major and lifted him up and laid him on his back, and just as we did so a bullet struck Jancey on the side and travelled across his breastbone, and another struck the cartridge-box he had on his back. I left von Tempsky and picked up Jancey, carrying him out across the clearing. I then met Lieutenant Hunter (of the Wellington Rangers), and when we were about ten paces from von Tempsky's body Hunter was shot dead. I got hold of him and started to pull him back. Then I said to one of our men, 'Come along for Major von Tempsky's body.' This man refused, but Captain Buck (Wellington Rifles) came up and asked if I knew where von Tempsky was. I said, 'Yes,' and he said, 'Come along, lad, let's get him out.' When we came to the body I was hit by a bullet on the left thumb, which was shot nearly off. Just as I changed the carbine to my other hand a bullet went through my left hand and struck the carbine-stock, knocking me backwards. Then Buck was shot dead, and as I got up a bullet took my cap off. I got away from the clearing, leaving von Tempsky and Buck dead together. There were four of us who went for von Tempsky's body; Jancey and I were wounded, and Hunter and Buck were killed."
9"Ko koe te kai mau!"
10This name Papa-tihakehake was given to the place after the fight, in commemoration of the defeat of the troops.Papameans a battle-ground;tihakehakerefers to the dead bodies of the whites which strewed the ground.
11Colonel W. E. Gudgeon writes me: "For the number engaged Moturoa was the most desperate engagement fought in the Maori War. Whitmore's return did not give nearly our losses. I made it at the time fifty-two out of less than two hundred actually engaged. At Te Ngutu-o-te-Manu all did not behave well, but at Moturoa any one might have been proud of the men. No force in the world could have behaved better."
12Kereopa, in the days before the war, had been a pupil at the Kai-iwi mission school.
13The Taranaki Maoris used to cultivate themamakufern-tree for the sake of the edible pith. The natives point out one of the oldenmamakugrounds just to the north of Keteonetea (near the present township of Normanby), where the old Whakaahurangi track went in towards Mount Egmont. Here there were two or three miles ofmamakuforest. The Maoris used to cut off the upper parts of the trees and plant them in the ground, thus making twomamakugrow where only one grew before. The old tree so decapitated always sent out a new head.
14This nameRukumoanaoriginated thus, according to the Maoris: About the year 1830 a war-party from the Waikato attacked and slaughtered a number of Taranaki people here. One of the Taranakis saved his own life and that of his brother in a remarkable manner. These two men were cousins of Hakopa, the old warrior who befriended Kimble Bent in Te Ngutu-o-te-Manupain 1868, and later on the Waitara. One of the men was wounded, and in another moment his head would have been slashed off by a Waikato savage, but his brother seized him in his arms, and leaped over the steep bank of the Patea into the river below. He dived to the bottom, and still holding his brother, crawled along the bottom until he reached a place under the banks where the overhanging shrubs concealed them from view. The pursuers failed to find the brothers, who presently escaped to the forest. The Taranaki people commemorated this heroic deed by naming the spot where Hakopa's cousin took his daring leap "Rukumoana" ("Deep-Sea Diving"). cousin took his daring leap "Rukumoana" ("Deep-Sea Diving").
Transcriber's Note:Minor typographical errors have been corrected without note.Punctuation and spelling were made consistent when a predominant form was found in this book; otherwise they were not changed.Ambiguous hyphens at the ends of lines were retained.Mid-paragraph illustrations have been moved between paragraphs and some illustrations have been moved closer to the text that references them. The List of Illustrations paginations were not corrected.Footnotes were moved to the ends of the text and numbered in one continuous sequence.