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In Note 37, page 192, Vol. II. of the Journal, information is asked as to the introduction of the Taro into New Zealand; in response thereto, I have gleaned from various members of the Ngarauru and Ngatiruanui tribes the following traditions concerning it:—

A GREAT ancestor of the above tribes named Maru, in one of his voyages from Hawaiki, touched at an island called Te Wairuangangana, and there became aware of the Taro as an article of food. On his return to Hawaiki, Maru took with him some of the broad leaves of the Taro, which, together with his description of the food, so excited the people that they fitted out an expedition to find again the island, Te Wairuangangana, and to secure roots of the plant for cultivation. The expedition consisted of two canoes, well manned, and named respectively “Pahitonoa” and “Hakirere.”1 The former canoe was commanded by Rauru, and the latter by Maihi. On the outward voyage, Pahitonoa was wrecked, Rauru and the survivors being rescued by the crew of Hakirere. Going on her way, Hakirere arrived safely at Te Wairuangangana, and application was made to the inhabitants of the island for roots of the Taro, which were presented to them by two women, who gave them directions as to the cultivation of the plant, and the requisite behaviour on their return journey with such valuable food on board. Following these directions, Maihi was enabled to return safely to Hawaiki, and accordingly introduced the Taro to that land.

The credit of bringing the Taro to New Zealand is claimed for Ruauri, the commander of the Mataatua migration.2 Rangatiras, or chiefs of the Ngarauru and Ngatiruanui tribes, claim descent from both the Mataatua and Aotea canoes, and these men pride themselves in having descended from ancestors who brought both the Kumara and the Taro. The enclosed chant is often recited at important gatherings of the tribes, as commemorating the deeds of their great ancestors in Hawaiki, in the discovery and introduction of the Taro.

It is important here to remember that the Mataatua and Kura-haupo migrations are one and the same. The canoe Kurahaupo - 106 never reached New Zealand, but was wrecked at Whenua Kura,3 an island adjacent to Hawaiki, and so called from the red feather obtained there. Kurahaupo having been destroyed, the survivors took refuge on board the Mataatua canoe, but still regarded themselves as belonging to Kurahaupo. Not regarding the above distinction has led some writers into serious mistakes in writing on Maori subjects.

In a genealogy in my possession, twenty names take us back from the present to Turi, the commander of Aotea canoe, and the names of seven others take us to Rauru; so if this be the Rauru who assisted in the introduction of the Taro to Hawaiki, we may conclude that the Taro was a comparatively new food to the ancestors of the Maori people in Hawaiki.

No doubt more information can be obtained respecting the origin of the Taro, but, as far as it goes, the forgoing is the commonly received tradition all along the West Coast of the North Island of New Zealand.

[The following waiata has reference to the Taro (under the name of Tutahi-ki-runga) and to the fact of its having been brought to Hawaiki in the canoe Hakirere, and there planted in the cultivation called Te Papa-i Kuratau. The song is a lament for a dead chief. We hope to give a translation in the next number of the Journal.—Editors.]

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