Read Ebook: Maori Religion and Mythology Illustrated by Translations of Traditions Karakia &c. to Which Are Added Notes on Maori Tenure of Land by Shortland Edward

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Rehua . Rongo. Tangaroa. Tahu. Punga and Here, twins. Hua and Ari, do. Nukumera } twins. Rango-maraeroa }

Marere-o-tonga } do. Takataka-putea }

Tu-matauenga } do. Tu-potiki }

All | Te Whata-uira-a-tangaroa. of the | Te Whatukura. Fish | Poutini. Class. | Te Pounamu.

Tangaroa, Tangaroa, Tangaroa, unravel; Unravel the tangle, Unravel, untwist. Though Rangi is distant, He is to be reached. Some darkness for above, Some light for below Freely give For bright Day?

This invocation of Tangaroa was scarce ended when Rangi made a thrust at him. Tangaroa warded it off, and it missed him. Then Tangaroa made a thrust at Rangi, and pierced him quite through the thigh, and he fell.

While Rangi lay wounded he begat his child Kueo . The cause of this name was Rangi's wetting his couch while he lay ill of his wound. After Kueo, he begat Mimi-ahi, so-called from his making water by the fireside. Next he begat Tane-tuturi , so-called because Rangi could now stretch his legs. Afterwards he begat Tane-pepeki , so-called because Rangi could sit with his knees bent. The next child was Tane-ua-tika , for Rangi's neck was now straight, and he could hold up his head. The next child born was called Tane-ua-ha?? , for Rangi's neck was strong. Then was born Tane-te-waiora , so called because Rangi was quite recovered. Then was born Tane-nui-a-Rangi . And last of all was born Paea, a daughter. She was the last of Rangi's children. With Paea they came to an end, so she was named Paea, which signifies 'closed.'

Some time after the birth of these children the thought came to Tane-nui-a-Rangi to separate their father from them. Tane had seen the light of the Sun shining under the armpit of Rangi; so he consulted with his elder brothers what they should do. They all said, "Let us kill our father, because he has shut us up in darkness, and let us leave our mother for our parent." But Tane advised, "Do not let us kill our father, but rather let us raise him up above, so that there may be light." To this they consented; so they prepared ropes, and when Rangi was sound asleep they rolled him over on the ropes, and Paea took him on her back. Two props were also placed under Rangi. The names of the props were Tokohurunuku, and Tokohururangi. Then lifting him with the aid of these two props, they shoved him upwards. Then Papa thus uttered her farewell to Rangi.

And Rangi answered from above:

So Rangi dwelt above, and Tane and his brothers dwelt below with their mother, Papa.

?? Quaedam partes corporis genitales.

Tane took Hine-ahu-one to wife. She first gave birth to Tiki-tohua--the egg of a bird from which have sprung all the birds of the air. After that, Tiki-kapakapa was born--a female. Then first was born for Tane a human child. Tane took great care of Tiki-kapakapa, and when she grew up he gave her a new name, Hine-a-tauira . Then he took her to wife, and she bore a female child who was named Hine-titamauri.

One day Hine-a-tauira said to Tane, "Who is my father?" Tane laughed. A second time Hine-a-tauira asked the same question. Then Tane made a sign:?? and the woman understood, and her heart was dark, and she gave herself up to mourning, and fled away to Rikiriki, and to Naonao, to Rekoreko, to Waewae-te-Po, and to Po.?? The woman fled away, hanging down her head.?? Then she took the name of Hine-nui-te-Po . Her farewell words to Tane were--"Remain, O Tane, to pull up our offspring to Day; while I go below to drag down our offspring to Night."??

?? These were all ancestors of the race of Powers of Night.

Tane sorrowed for his daughter-wife, and cherished his daughter Hinetitamauri; and when she grew up he gave her to Tiki to be his wife, and their first-born child was Tiki-te-pou-mua.??

?? Vid. Genealogical Table.

The following narrative is a continuation of the history of Hinenuitepo from another source:--

When Tawaki and Parekoritawa mounted to the Sky, they left behind them a token--a black moth--a token of the mortal body.

Pare gave birth to Uenuku . Afterwards she brought forth Whatitiri . Hence the rainbow in the sky, and the thunder-clap.

???? ??? ?? ???? ?????? ????????.--Hom. Il. 1-62.

It seems that the practice of cannibalism must have had a close connexion with such a system of belief. To eat an enemy was the greatest degradation to which he could be subjected, and so it must have been regarded as akin to blasphemy to eat anything containing a particle of divine essence.

Said to have been used at the birth of her son Tuhuruhuru. It is of great antiquity, dating from a time long anterior to the migration to New Zealand.

?? Haec ad effusionem aquarum sub tempus part?s spectant.

?? Names of lower parts of abdomen.

?? Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.

?? Addressed to the unborn child.

?? The old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.

?? Names of different parts of the decidua.

For tradition as to Tuhuruhuru and other names here mentioned vid. Sir Geo. Grey's "Mythology and Traditions of New Zealand," p. 39 et seq.

O! Hine-teiwaiwa, release Tuhuruhuru, O! Rupe, release your nephew.

If the child be not now born, Tiki is invoked thus--

Tiki of the heap of earth, Tiki scraped together, When hands and feet were formed, First produced at Hawaiki.

If the child be a male, it will be born--if a female, the mother's line of ancestors must be invoked.

May your eyes look at the moon-- Eyes of flax be yours, Hands of flax be yours, Feet of flax be yours. Let your hands snatch At the rays of the Sun. Let your hands snatch at Whiro, Whiro in vast heaven, Whiro born of Papa. Snatch, snatch at your own head, Perishing in the Night of Darkness, In the Night of Death--Death.

CEREMONY OF TUA.

?? The severing of umbilical cord is here referred to.

?? As to the custom of raising aloft the hands while praying to the Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.

CEREMONIES FOR THE DEAD.

THE REINGA OR HADES.

?? Vid. similar account. "Traditions and Superstitions of the New Zealanders," p. 150, et seq.

NGA PATUPAIAREHE OR FAIRIES.

What wind is this blowing softly to your skin: Will you not incline towards your companion, To whom you clung when sleeping together, Whom you clasped in your arms, Who shared your griefs. When the wind bears to you this my love, Incline hither thy love, Sighing for the couch where both slept. Let your love burst forth, As the water-spring from its source.

?? Names of the Fairy chiefs.

THE MAORI CHIEF OF OLDEN TIME.

The Chiefs who came from Hawaiki to Aotea-roa in the canoe Arawa were the following:--Tia, Maka, Oro, Ngatoroirangi, Maru-punganui, Ika, Whaoa, Hei, and Tama-te-kapua. After their canoe was hauled ashore at Maketu, these chiefs set out to explore the country, in order to take possession of land each for himself and his family.

Tia and Maka went to Titiraupenga, at Taupo, and there remained.

Oro went to Taupo, and thence to Wanganui.

Ngatoroirangi went to Taupo, and died at Ruapehu.

Marupunga went to Rotorua, and died there.

Ika went to Wanganui, and died there.

Whaoa went to Paeroa.

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