We're going to say driver. So, we can just say By. Then in this clickFormAuthenticationLink method, instead of us doing the findElement. So that's why we didn't need to return anything in the clickLink because this is going to be a generic method that we're going to use for all of our links. We don't know what it's going to return so we don't have to worry about that. If we want to, we could make this clickLink method private so that our tests don't call this because we want our test to be able to get a page object back.
Now I'm putting in the locator inside of this method because this is going to be the only method that is utilizing this. Because if I do and this locator changes, I would have to change it in multiple places and that's not good. So, for the most part you'll put your locators at the global scope, but in this case, I'm going to put it in the method and that's okay.
As long as it's only in one place, then you're okay. So, we go to the DropdownPage class and we'll need to add some more fields and methods for the rest of the actions in our test. We want to get a handle to this dropdown element and it has an id called dropdown. We can just copy this and we'll add this to our framework. Now we want to create a method that is going to select something from the dropdown. In our framework, we want to be able to select anything, so we wouldn't create a method to select just the first option or the second option.
We want to be able to select any of the options from the dropdown. And inside of here, instead of doing driver. We need to go back to our pom. Selenium Support contains a class called Select and this is what we need if we want to interaction with dropdowns. We go back to our pom file and I'm going to add this right after the other selenium one. So back to our DropdownPage , now I can create the Select object and we see here that it's under the org. This takes a WebElement so we can do the driver.
That will give us an element and we pass that element to Select. Now that we have dropdownElement , we can see that there are new methods here that were not available on the WebElement class itself. You can selectByVisibleText — that's the text that we actually see in the dropdown options. You can deselectByIndex — so I can say deselect the first or the second ones and this index is zero based, meaning that the first element is 0. So, you can select by values, text, or index.
You can get all of the options with getOptions — which would be a list of WebElement s. So, for this specific method we've asked them to pass in a String for the visible texts. Now we'll need a method that gets the selected option so that we can assert on this for our test. Now I'm going to need to create this dropdownElement again, which I don't want to do.
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I'm going to make a little private method here so that I'm not repeating the same thing for every method because any method in here that I create later on is going to have to work with this dropdown. So, this one will be private — it's not for my test to access, it's just a little helper method for me.
This will return this Select and we'll call this findDropDownElement and return the new Select instance. Now I can say get all the selected options, get the first selected option or get options selected or deselected. I want to get all of the selected options so that the test can make sure that the only thing selected is what it's expecting to be selected. So, I have all of these, and this is a list of web elements, but what I want is the Strings, the text, because I don't want to return a list of web elements back to my test. The reason for that is this is a framework class.
Inside of my test class, I shouldn't mess with things like web elements or any of these classes from Selenium. So, all of that Selenium stuff should be contained within the framework piece. I need to do a little bit more coding here to extract all of the text from the option fields and store that as a list.
And inside of this map I can pass in a Lambda expression. So, I want to say for every element that's inside of this list, I want you to take this action. And once you get the text from every element, I want you to collect all of those into a new List and that will be a List of Strings. You could have done this the long way as well. You could have looped through each of these and then added them to a new List yourself.
But this is a newer approach in Java to be able to collect these into a list. And since we've changed this to be a List and not just one String, I'm going to make this method name plural [changing from getSelectedOption to getSelectedOptions ]. Now let's go ahead and create our test, since we have all of our framework methods available.
We'll add a new class and I'll call this one DropdownTest and this one is going to inherit from BaseTests because all of our tests are inheriting from BaseTests. We'll use the Test annotation and we'll make a new test called testSelectedOption. We know we have access to the homePage object — which represents where we end up when this text first launches. And we want to call the clickDropDown method — that will take us to the Dropdown page. We can store that in a variable. I'm just going to use the var so I don't have to type out the long class name and we'll call this dropDownPage.
Let's just go ahead and copy this and place it in our test, so I say select that option. So he went on to fell the tree, and down it came in a single day's work. When it was trimmed, he fastened some kaka convolvulus vines to the log already to drag it out, and then leaving it he returned home. After he had left, came along the man who owned the forest, Tangaroa-ui-mata. He was very angry at the tree being felled , and asked Rata-i-te-vao Rata-of-the-forest , who was the guardian of the forest, about it.
Rata knew nothing of it. So Tangaroa-ui-mata recited an incantation to set up again that fallen tree, saying:—. Come together the stump of the tree! Stick together, in proper place.
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Come hither the head of the tree! Come hither the bark of the tree! The end of it was, the tree stood up again, identically as it was originally, all except one piece of bark, which did not adhere to its place because it had been taken by Oro-taere to the marae or altar, no doubt as a propitiatory offering for having cut down a sacred tree. Again the owner of the forest spoke, twice, thrice, but the missing bark did not adhere to its place.
This done, the man left.
When morning came Oro-taere and his band of men came to the forest to drag out the tree, and when they reached the spot where Oro-taere had left it, behold! They all made a fresh search for it, and then found it where it originally stood, recognising it by the sign of the piece of bark which had been taken to the marae. Some of the men asked Oro-taere the reason why the tree was again erect.
He then explained, it was because he had not dedicated the axe at the marae before using it. Then they took the axe to the marae, and completed the proper ceremonies over it, and afterwards set to work to fell the tree anew, and commenced to haul the log to the place where it was to be dubbed out, which was at Atonga-tangata's home, for he and Tupua-ki-Amoa Tupua-at-Samoa were the naval architects.
But all the food at the home of Te Aru-tanga-nuku—Atonga-tangata's son—had been consumed, and there was starvation for those cutting out the different pieces of wood for his canoe. The priest—that is, his father, Atonga-tangata—would give them none. The son—Te Aru-tanga-nuku—then began to devise some scheme in order that his canoe might be quickly finished; because the grain of the wood was becoming hard, by being left, and not able to be worked.
If he is standing at the back part of house go up to him; if he crosses to the front part follow him, if to the side, go you also, even if he goes to the po, Hades follow after him. Tell them to construct a canoe shed in which to place the canoe of you two. To-morrow morning let the - 54 people gather there to admire the canoe. The birds will bring it down from the forest; let all the people remain seated to admire it—let no one stand up.
So Pori-o-kare returned bearing in mind what she had been told, and when she got to her own husband, she told him what the priest had said. The wood was still quite hard. In the morning all the numerous birds gathered together to bring down the canoe, the great birds got under the keel, the smaller birds above to bear it along. Then was the amu sung by the Kakirari a species of bird ; this is it:—.
Gathered together are the many of Kuporu, to see, Rest thee there! Uplift it! Te Aru-tanga-nuku's son was Te Aru-tanga-rangi, and it was he who sailed this ship, away to Avaiki Savai'i , where he stayed to? From Avaiki he returned to Kuporu, and from there went on to Tutuira Tutuila, Samoa and stayed there to? After some time he returned to Kuporu, and then was born his son Rira, whose son was Papa-runga, who went in the ship to Tongareva Island, and there the latter's son Papa-raro was born.
From there the latter sailed to Iva The Marquesas , where his son Tupa was born, and he sailed the ship to Tahiti, where his son Moo-ariki was born. For Moo-ariki's descendants see the genealogical table. The native author then describes the doings of Tangiia-nui, and his final settlement in Rarotonga, but as his account is not nearly so full as that of Te Ariki-tara-are's—which we hope to publish in full—it is here omitted. Although Iva is believed to be the Marquesas group, which was well known to the Rarotongans, and to which they made frequent voyages, the Iva mentioned in this narrative may be Hiva at either Ra'iatea, Taha'a, or Porapora Islands—we are not sure which.
The period of Te Ara-tanga-nuku is a very important one in Polynesian history, for with his celebrated canoe commenced the series of voyages that ended in the discovery of a great many of the Islands of Polynesia, and their subsequent settlement. KO te tuatua teia i a Reia e Matatini. E ekai ta raua, e vaine te ara, ko Ina-mangamanga-i-aitu te ingoa i te vaine. Na Matatini te vaine i riro i a Reia—ko Makea a Reia. Kia nui te vaine ki a Reia, e kaki ei ki te ui tunu.
Te aere ra te tane ki te tiki i te ui ki Tautira; mate iora a Reia i a Matatini—ko te vaine te ara. Oki maira te tangata tini i aru i a Reia, akakite maira e kua mate a Reia. Aue atura te vaine ma te teina o Reia, ko Au-maru. Kia oki mai taua tamaiti ra mei te kave mimiti tangata ki mua i te marae i o Poa? Na Reia au. Ka aere au ka tiki i taku metua! Ka mate koe! Kua rave iora i te ranga e te au tavini, aere atura, e tae atura ki Tautira.
Kua kiriti i te au, ta atura a ia i a ratou; koia a Tautira, e oire. Kua kiriti akera a Pai-tangaroa i a Ruau-tumu, ko te taii ia i te ui taua au ra. Ko Eora te ingoa i taua marae ra. Kua tarai iora i taua rakau ei rakau tamaki nana, ei ta i Tahiti kia pou takiri ei tutaki i te metua, a Reia. Ko ta te metua vaine pee teia; e tuatua au ki tana tama, e tako i te tuatua taito:—. E tuatua ako na te metua vaine ki tana tama, mei te kapi toru mai e pukaua. She was Mata-tini's wife, and had been carried off by Reia. When the woman became pregnant to Reia, she desired some cooked yams, so her husband went to fetch some yams from Tautira, 8 where he was killed by Mata-tini on account of the woman.
The men who had accompanied Reia, on their return reported that he was dead, at which the woman and Reia's younger brother, named Au-maru, deeply lamented. I am by Reia! He pulled up an au? Hibiscus , and with it commenced killing the people of Tautira village. Then Pai-tangaroa took out his weapon, Ruau-tumu, which he had used to chop up the yams.
The name of that marae was Eora. When this was accomplished he took the au, placed rested it on his thigh, and thus carrying it returned to his own village. He then shaped that wood into a weapon of war, with which to kill all the Tahitians as payment for the death of his parent Reia.
But his mother, Ina-mangamanga-i-aitu, would not consent. But war intervened; he became incensed with anger, and he thrust darted his weapon at Mo'orea, it pierced the rock there; 11 he followed after the weapon and withdrew it, and cast it at Tahiti, piercing a rock there also, and it appeared on the near side, and fell into a river; and thus these holes remain as a sight for mankind down to the present day, both that at Mo'orea and that at Tahiti.
This is the mother's song; she repeated an ancient story song in favour of peace:—.
O my chief-like son! Go then to thy kindred, bid them to avenge Reia. Tangata-kato took another wife, Ina-mangamanga-i-aitu; She begat her first-born son Pai-tangaroa. O Pai! O chief-like son of the land—the son of the heavens— Smite O Pai! Take O Pai! Come to me my son and stand— On the shoulders of great Reia who lives in me— Thy warriors Iri-mua and Au-poto shall uphold me— Thou, O my son, art feared by war-makers.
Put down thy spear and leave it as a token— That thy posterity may behold it. Go thou to thy grandparent—to Auru-ia That he may instruct thee in the korero Let there be not war; for a man of war can ne'er be satiated; But let my son be instead a man of wisdom and learning— A keeper of the traditions of his house— Let there be no war.
Plant deeply the spirit of peace, That your rule may be known—the land of enforced peace. If so, his period is about the middle of the thirteenth century. The story of the pierced mountain in Mo'orea island surely one of the most lovely places on this earth named Mo'ua-puta, is very like the Scandinavian story of Senjemand, whose arrow pierced Torghatten mountain in Norway, and left a hole feet high and 88 feet broad—somewhat the size of that in Mo'ua-puta.
Ko I-te-rangiora te tuakana, ko Rata te teina. Kua aere mai ra nga metua kua kaviti i te Tuna angai a Tangaroa ma Tongaiti, koia a Maoro. Kua tarai i te kaviti kua maunu ki te karaii, e maunu poa, e tupukako. Kia kite ra a Tangaroa ma Tongaiti kua pou a Maoro, kua riri nga atua, kua vaiia atura taua vai ra, kua taia atura taua enua ra e te vai ki te moana; pou atura taua enua tangata ra i te Toora, kare tetai i ora.
Kua aere atnra a I-te-rangiora ma Rata i te kimi i nga matua, kua aere atura raua e kimi, kare i kitea. Kia kare korua e taoi i aku, kare korua e kite; e taoi korua i aku naku e akakite ki a korua i o korua matua. Kua aere atura ratou ki te moana; te amama ua ra te va'a o te Toora, kua oro atura a Ngana-oa, kua toko atura i te va'a o te Toora, kua aere atura ratou ki roto i te kopu o te Toora. Tera taua enua tangata ra ma nga metua o Rata ma. Kua no'o ratou ki roto, tera te ravenga ta ratou i kimi, kua kotikoti ratou i te Toora kia mamae, a kia mamae taua ika ra, kua oro atura taua Toora ki runga i te akau, kua mate atura tana Toora, kua ora mai nga metua o I-te-rangiora raua ko Rata, kua no'o ki te enua.
The above is one form of the story, which in the process of time has been interwoven into the story of Rata's search for his parents, to which, there can be little doubt, it did not originally belong. But to find the origin of this myth we must go to India where Indra was the eel god—see J. This is not the place to enter into this question, but attention is merely drawn to the fact that Tuna is an interpolation into this story—and to the important statement, if true, that I-te-rangiora was a brother of Rata, the former being the great Polynesian navigator, known also as Ui-te-rangiora by Rarotongaus, and Hui-te-rangiora by Maoris.
Far more complete histories of Rata's search for his parents—which is no doubt historically true—will be found in Journal Polynesian Society, Vol. Savage, and by Mr. The above two people came and prepared a fish-hook for the eel belonging to the gods Tangaroa and Tongaiti, that is Maoro. They shaped out the fish-hook and then fastened on a crab, as bait, with a tu-pukako. When Tangaroa and Tongaiti saw that Maoro was dead they were very angry, and they caused that water to burst out, which carried off that land to the sea where the land and people were swallowed by the Toora, or whale—not one escaped.
I-te-rangiora and Rata went off to look for their parents, but their search was unsuccessful, they could not find them. If you do not take me with you you will not find them, but if you do I will show you where they are. They all then went on to the ocean; where they saw the great open mouth of the whale; Ngana-oa went on and propped open the mouth, into which they all entered and descended to the belly of the whale, where they found that land and Rata's parents that had been swept away.
Whilst they remained there they devised a scheme; they cut into the whale to give it pain, and when it felt it, it rushed on to the reef and there that fish died, whilst the parents of I-te-rangiora and Rata were saved, and remained in that land.
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The writer then quotes the Biblical story of Jonah and the Whale, as being similar to this. Kua tapepeia a ia e, e keia:—. Kua akaputuputu te Ati-raui ki te ngai okotai; no to ratou uipaanga kua akakiteia e, kua pou te raui i te keia. Kua tapapeia tetai tangata no Mauke ki taua keia ra. Tera tona ingoa ko Tuatau. Tai tika ora naau i aku. Ka mate au! Kia matara te kaa, kua oro taua taugata ra.
Kua aere mai te Ati-raui; kua arumaki, e kua vaitata i te rauka. Kia ora au! Kua oki te Ati-raui i reira, no te mea kua ora. Naau ua nei ka ora ei au. THIS is the account of a certain man who was very nearly eaten by the Ati-raui people. He was accused of being a thief:—. The Ati-raui all assembled together at one place; and on gathering together it was reported that their preserve?
A certain man from Mauke island, named Tuatua, was accused of the theft. At this the Ati-raui people were very angry; they seized and bound the man with ropes, and then led him to a place where he was to be cooked. Then the men went off to gather firewood with which to cook him. The prisoner now called on his god, Te Angi, to save him. Be gracious unto me and save me, for I am about to be killed. When they were undone he fled. Hasten my footsteps so that I may not be overtaken. Now when he arrived at a cave, the man again implored his god to save him, because he had now reached a place where he would probably be caught.
The Ati-raui returned - 64 from there because the man had been saved. This little story illustrates the one punishment for any serious offence used by all Polynesians, viz. A suspected individual had little chance when tried by those whom he was accused rightly or wrongly of having injured. Wyatt Gill's papers, p Previous Next. Translated by the Rev. Wyatt Gill. This custom still exists; it is thus that a native mother gives vent of her sorrow. Only with the native the name was given to the site.
His path to the beach led over this eminence. It is said that in his flight, he stopped a second to get a last look at his home and lands. No Te Arutanga-nuku. Kia rere mai te tumu o te rakau, Kia piri, kia tau, Kia rere mai te kauru o te rakau, Kia piri, kia tau, Kia rere mai te rara o te rakau, Kia piri, kia tau. Kia rere mai te pakiri o te rakau Kia piri, kia tau. Come hither the branches of the tree! E taku ariki e! Ka tuia e Irimua, e Au-poto ua, E taku tama te au o te tangata kai tamaki Vaoo ua e taku tama to me rakau Ei akaraanga na tai uki atu Aere ki a Au-ruia, ki o to tupuna Kia apii ia koe ki te korero, Auraka ei tamaki, e tangata kai roa.
Like the candle-nut strung on one stem; 'Tis lighted—it burns aglow and sheds its light around o'er the land; Even so it is. The scene of this story is in Samoa. Tu-tarangi, as will be seen from the table, lived 63 generations ago, whilst Karika—who was a contem-porary of Tangiia-nui—flourished 30 generations ago, according to the table herein given; but 26 generations ago is the mean number.mixseller.ru/boutique-hydroxychloroquine-400mg-nom-gnrique.php
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Probably Karika's weapon was named after the more famous one belonging to Tu-tarangi. A very fine group stands in front of Robert Louis Stevenson's house at Vailima, behind Apia, Upolu, Samoa, under the branches of which is a lovely view from the house over the woods to Apia, and the ocean beyond. It was in shape like a native spade. Possibly it refers to the extenders often used in fishing. Short Link. Tumatuma te pau i Itikau na Paoa,. At Itikau 1 Paoa beat softly his drum,.