This gigantic tiki stands, together with several others, near the tomb of the daughter of Te Whero-Whero, and, like the monument which it seems as it were to guard, is one of the finest examples of native carving to be found in New Zealand. The precise object of the tiki is uncertain; but the protruding tongue of the upper figure seems to show that it is one of the numerous defiant statues which abound in the islands. The natives say that the lower figure represents Maui, the Atua who, according to Maori tradition, fished up the islands from the bottom of the sea. As may be seen in the illustration No. 2, on the preceding page, nearly the whole of both figures is carved with most elaborate curved patterns, which descend over the arms, and adorn those parts of the statue which do duty for hips. A portion of the paling of Raroera Pah is seen in the background, and around the tiki grow many plants of the phormium, or New Zealand flax. Near this wonderful and mysterious piece of carving stand several others, all of the ordinary type. Two such tikis are shown in the illustration No. 3, opposite, drawn from sketches taken at Whakapokoko. Although not quite so large as the double tiki of Raroera, they are of very great size, as may be seen by contrasting them with the figure of the woman who is standing by one of them. The firmest belief in witchcraft prevails in New Zealand, though not to such an extent as in many parts of Africa. In cases of illness for which no ordinary cause can be discovered, especially if the patient be of high rank, “makuta,” or witchcraft, is always suspected. If a chief, for example, fancies that he has been bewitched, he thinks over the names of those who are likely to have a spite against him, and pitches upon some unfortunate individual, who is thereby doomed to death. One curious example of such a murder is related by Mr. Angas. He met a party of natives, who told him that a woman, a relation of the chief Ngawaka, had been shot by another chief, who suspected that she had bewitched his son. The young man had been taken ill, and, though the woman in question did her best to cure him, he died. His father took it into his head that she had killed him by her incantations, and, after loading his musket with a stick, shot her through the body. As, however, she was the relation of Ngawaka, it was expected that the chief would demand compensation for her death, and that the murderer would have to pay a very heavy sum. This sort of compensation is called “taua.”