of Papa-neke for five generations, when we again come on Maori history in the person of Apakura. This lady fills a large space in Maori and Moriori tradition, but so far as I am aware, she is not known to those of any other branch of the race except the Rarotongans—a fact of some significance.
The period of Apakura is distinguished in Maori history by the burning of the house or temple named Te Tihi- or Uru-o-Manōno, and in Rarotonga tradition by the first occupation of Rarotonga. According to the genealogical table appended hereto, we find that Apakura lived circa 875, or thirty-nine generations ago. Unfortunately the Maori traditions are contradictory as to the date of Apakura; that given at page 40, vol. vii, of the Journal Polynesian Society only makes four generations between her and Tawhaki, whilst the Rarotongan gives seven. For reasons which have been stated, we are safe in taking the latter as being the more correct. In Maori history the story of Apakura is probably the most noted of all their ancient traditions. There are numerous old songs about her, and many references in the ancient laments; indeed, she may be said to be the "champion mourner" of the race, so much so, that one species of lament or dirge is called an apakura after her. Judging from the length and detail of the Rarotongan story of her doings, she occupies an equally prominent place in their regards; but, strange to say, while the incidents of the story are nearly the same in both dialects, the name of Te Uru-o-Manōno is not mentioned in Rarotongan. The burning of this temple in the traditions of the latter people is apparently represented by Apakura's destruction of the unnamed marae by fire.
The scene of our story has now shifted from Fiji to the Atu-Apai, or Haapai group, some 380 miles east-south-east
