Rangi, great Rangi, Long Rangi, dark Rangi, Darkling Rangi, white-star Rangi, Rangi shrouded in night. Tane the first, Tane the second, Tane the third, &c. (Repeated to Tane the tenth). Tiki, Tiki of the mound of earth, Tiki gathered in the hands, To form hands and legs, And the fashion of a man, Whence came living men. Toi, Rauru, Whetima, Whetango, Te Atua-hae, Toi-te-huatahi, Tuamatua, Houmaitahiti, Ngatoroirangi, And your first born male Now living in the light of day. While Kahu chanted thus, the _kohukohu_ was held in the hand of Ihenga. Kahu then proceeded with the direct male line— Tangihia, Tangimoana, Tumakoka, Tukahukura, Tuhoto, Tarawhai. There ended the recitation of Kahu, and he went on to his own proper line— Houmaitahiti, Tama, Tuhoro, And to your offspring born to life, And to the light of day. This is your _kohukohu_ of the _horohoronga_, To make light the weight of _tapu_. He is free, he is released from _tapu_. He goes safely where food is cooked, To the evil mighty spirits of Night, To the kind mighty spirits of Night, To the evil mighty spirits of Light, To the kind mighty spirits of Light. Then the _kohukohu_ was offered as food to the stone images, and was divided for Houmaitahiti, for Ngatoroirangi, for Tama-te-kapua, and for Tuhoro, and was pressed into their mouths⁴³. This being done Ihenga took up another _kohukohu_, and held it in his hand raising it aloft, while Kahu chanted the following _karakia_:— ⁴³ Hence the term _horohoronga_ (=swallowing) given to the ceremony. It is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,—thus, a sacred oven is named _kohukohu_ from the leaves of the plant in which the _kumara_ was wrapt: &c. For Hine-nui-te-po, For Whati-uri-mata-kaka, For the evil old women of Night, For the kind old women of Night, For the evil old women of Day, For the kind old women of Day, For Kearoa, Whose offspring is born to life, And to the bright light of day, This _kohukohu_ is offered for you, The _kohukoku_ of the _Ruahine_. He is free, he is no longer _tapu_. The female _Atua_ were then fed with the _kohukohu_ as in the former case. Then part of the _kohukohu_ was offered for the mother, Whaka-oti-rangi.⁴⁴ ⁴⁴ Kearoa and Whaka-oti-rangi being both sacred female ancestors—wives of Ngatoro and Tama, represented the _Ruahine_, the swallowing of this food by whom was requisite in removing the _tapu_. The _tapu_, or sacredness of Kahu, was supposed to be transferred to the _kohukohu_, and when this was eat by the ancestral spirits, the _tapu_ was deposited with them.