Maoii Religion and Mythology

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Title Maoii Religion and Mythology
Authoi Shoitland, Edwaid
Release Date lebiuaiy :e, :o1 [EBook r::1s]
Language English and Maoii
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MYTHOLOGY ***
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MAORl RELlGlON
AND
MYTHOLOGY.
WlLLlAM ATKlN, GENERAL PRlNTER,
ii
HlGH STREET, AUCKLAND, N.Z.
M~ovi RiiicioN
~Nu
Mv1uoiocv.
lLLUSTRATED BY TRANSLATlONS Ol TRADlTlONS,
KARAKIA, &c.
TO WHlCH ARE ADDED
NOTES ON MAORI TENURE Ol LAND.
BY
EDWARD SHORTLAND, M.A., M.R.C.P.,
LATE NATlVE SECRETARY, NEW ZEALAND,
AUTHOR Ol
TRADlTlONS AND SUPERSTlTlONS Ol THE NEW ZEALANDERS.
LONDON
LONGMANS, GREEN, AND CO.
1ss:.
All rights reserved.
TO THE MEMORY
Ol
SlR WlLLlAM MARTlN
THESE PAGES ARE DEDlCATED,
THE AllECTlONATE TRlBUTE
Ol
A lRlENDSHlP Ol MANY YEARS.
iv
PREFACE. (VII)
Te Maoii MSS. of which tianslations aie now published weie collected by the
authoi many yeais ago. Te peisons thiough whom the MSS. weie obtained aie
now, with one exception, no longei living. Tey weie all of them men of good
biith, and competent authoiities. One who could wiite sent me, fiom time to
time, in MS. such infoimation as he himself possessed, oi he could obtain fiom
the tohunga, oi wise men of his family. Chapteis iii. and iv. contain selections
fiom infoimation deiived fiom this souice.
Te otheis not being suciently skilled in wiiting, it was necessaiy to take
down theii infoimation fiom dictation. ln doing this l paiticulaily instiucted my
infoimant to tell his tale as if he weie ielating it to his own people, and to use the
same woids that he would use if he weie iecounting similai tales to them when
assembled in a sacied house. Tis they aie, oi peihaps l should iathei say weie, in
the habit of doing at times of gieat weathei distuibance accompanied with stoim
of wind and iain, believing an eect to be theieby pioduced quieting the spiiits
of the sky.
As the dictation went on l was caieful nevei to ask any question, oi othei-
wise inteiiupt the thiead of the being guided by the sound in wiiting any new (Vlll)
and stiange woids. When some time had thus passed, l stopt him at some suitable
pait of his tale then iead ovei to him what l had wiiuen, and made the necessaiy
coiiectionstaking notes also of the meanings of woids which weie new to me.
Chapteis v. and vi. aie with some omissions tianslations of a Maori MS. wiiuen
in this way.
Chaptei ii. contains a tiadition as to Maori Cosmogony moie paiticulai
in some details than l have evei met with elsewheie. My infoimant had been
educated to become a tohunga, but had afeiwaids become a piofessing Chiistian.
Te naiiative took place at night unknown to any of his people, and undei piomise
that l would not iead what l wiote to any of his people. When afei some yeais
l ie-visited New Zealand, l leaint that he had died soon afei l lef, and that his
:
death was auiibuted to the angei of the Atua of his family due to his having, as
they expiessed it, tiampled on the tapu by making noa oi public things saciedhe
having himself confessed what he no doubt believed to be the cause of his illness.
ln Appendix will be found a list of Maori woids expiessing ielationship. lt
will be obseived that wheie we employ denite woids foi fathei and biothei
the Maori use woids having a moie compiehensive meaning, like oui woid (lX)
cousin hence when eithei of the woids matua, &c., aie used, to asceitain the
actual degiee of ielationship some additional explanatoiy woids must be added,
as would be necessaiy when we use the geneial teim cousin.
Ashoit vocabulaiy of Maori woids unavoidably intioduced in the following
pages, which iequiie explanation not to be found in any published dictionaiy, aie
also piinted in the Appendix,as well as a few selected karakia in the oiiginal
Maori, with iefeience to pages wheie theii tianslations appeai, as a mauei of
inteiest to some peisons.
AUcxi~Nu, J~NU~vv, 1ss:.

CONTENTS.
PAGE
Cu~v. i.Piimitive Religion and Mythology. Aiyans and Polynesians 1
Cu~v. ii.Maoii Cosmogony and Mythology 1o
Cu~v. iii.Religious Rites of the Maoii :
Cu~v. iv. s
Cu~v. v.Te Maoii Chief of Olden Time 1
Cu~v. vi.Claiming and Naming Land es
Cu~v. vii.Te Maoii Land Tenuie ss

APPENDlX.
Teims of Maori Relationship
1oe
Explanation of some Maori woids occuiiing in following pages 1o,
Kaiakia Maoii 1o,
ERRATA
p.
s foi Pendoia iead Pandoia.
p. :1 Heiekeke Haiakeke.
p. 11 Whananga Wananga.
p. :
p. :s manumea Manumea.
p. ,o and land.
p. ,e conqueieis conqueiois.
PRIMITIVE REIIGION AND (1)
MYTHOIOGY.
CHAPTER I.

ARYANS AND POIYNESIANS.

.
Te ieligious feeling may be tiaced to the natuial veneiation of the child foi the
paient, joined to an innate belief in the immoitality of the soul. What we know of
the piimitive ieligion of Aiyans and Polynesians points to this souice. Tey both
veneiated the spiiits of deceased ancestois, believing that these spiiits took an
inteiest in theii living descendants moieovei, they feaied them, and weie caieful
to obseive the piecepts handed down by tiadition, as having been deliveied by
them while alive.
Te souls of men deied by death weie by the Latins called Laies oi
Manes, by the Gieeks Demons oi Heioes. Teii tombs weie the temples of
these divinities, and boie the insciiption Dis manibus, , and
befoie the tomb was an altai foi saciice. Te teim used by the Gieeks and Ro-
mans to signify the woiship of the dead is signicant. Te foimei used the woid
, the lauei paientaie, showing that the piayeis weie addiessed to (:)
foiefatheis. l pievail ovei my enemies, says the Biahmin, by the incantations
which my ancestois and my fathei have handed down to me.'
Similai to this was the common belief of the Maori of Polynesia, and still
exists. A Maori of New Zealand wiites thus Te oiigin of knowledge of oui
native customs was fiomTiki (the piogenitoi of the human iace). Tiki taught laws
to iegulate woik, slaying, man-eating fiom him men ist leaint to obseive laws
foi this thing, and foi that thing, the iites to be used foi the dead, the invocation
foi the new-boin child, foi baule in the eld, foi the assault of foitied places,
and othei invocations veiy numeious. Tiki was the ist instiuctoi, and fiom him
descended his instiuctions to oui foiefatheis, and have abided to the piesent time.
loi this ieason they have powei. Tus says the song
E tama, tapu-nui, tapu-whakaharahara,
He mauri wehewehe na o tupuna,
Na Tiki, na Rangi, na Papa.
O child, veiy saciedveiy, veiy sacied,
Shiine set apait by youi ancestois,
By Tiki, by Rangi, by Papa.
'La Cit Antique pai De Coulange.
e
Te ieseaiches of philologists tend to show that all known languages aie deiived
fiom one oiiginal paient souice. Te paient language fiom which the Aiyan and
Polynesian languages aie deiived must have been spoken at a veiy iemote time,
foi no two foims of language aie now moie diveise than these two aie. ln the ()
Polynesian theie is but the slightest tiace of inexion of woids which is a geneial
chaiactei of Aiyan languages. Te Polynesian language seems to have ietained
a veiy piimitive foim, iemaining xed and stationaiy, and this is conimed by
the fact that the foims of Polynesian language, whethei spoken in the Sandwich
lslands oi in New Zealand, though theii iemoteness fiom each othei indicates a
veiy eaily sepaiation, diei to so small a degiee that they may be iegaided as only
dieient dialects of the same language. Te Maori language is essentially consei-
vative, containing no piinciple in its stiuctuie facilitating change. Te component
paits oi ioots of woids aie always appaient.
When we considei the gieat iemoteness of time at which it is possible that
a connection between Aiyans and Polynesians could have existed, we aie caiiied
back to the contemplation of a veiy piimitive condition of the human iace. ln the
Polynesian family we can still discovei tiaces of this piimitive condition. We can
also obseive a similaiity between the moie antient foim of ieligious belief and
mythological tiadition of the Aiyans and that still existing among Polynesians,
foi which ieason we think it allowable to apply to the inteipietation of old Aiyan
myths the piinciple we discovei to guide us as to the signication of Polynesian
Mythology.
lt was a favouiite opinion with Chiistian apologists, Eusebius and otheis,
that the Pagan deities iepiesented deied men. Otheis considei them to signify
the poweis of exteinal natuie peisonied. loi otheis they aie, in many cases, ()
impeisonations of human passions and piopensities ieected back fiom the mind
of man. A fouith mode of inteipietation would tieat them as copies distoited and
depiaved of a piimitive system of ieligion given by God to man.
Te wiitei does not give any opinion as to which of these theoiies he would
give a piefeience. lf, howevei, we look at the mythology of Gieek and Latin
Aiyans fiom the Maori point of view the explanation of theii myths is simple.
Tis mythology peisonied and deied the Poweis of Natuie, and iepie-
sented them as the ancestois of all mankind, so these peisonied Poweis of Na-
tuie weie woishipped as deied ancestois. Teie is no authoiity foi any othei
supposition. With iegaid to the two lauei theoiies above iefeiied to it may be
iemaiked that ction is always liable to be inteipieted in a mannei confoimable
to the ideas pievailing at any paiticulai time, so that theie would be a natuial
tendency, in modein times, to apply meanings nevei oiiginally thought of to the
Juventus mundi, p. :o.
,
inteipietation of mythology. Man in eaily days, ignoiant of the causes of natuial
phenomena, yet having a mind cuiious to inquiie and tiace obseived eects to
some cause, foimulated his conceptions on imaginaiy giounds, which, although
now manifestly false and absuid, yet weie piobably suciently ciedible in the
infancy of knowledge.
Teie is a notable mental condition of the Polynesian to which we desiie to ()
diiect auention. Te Maori has a veiy limited notion of the abstiact. All his ideas
take natuially a conciete foim. Tis inaptitude to conceive any abstiact notions
was, it is believed, the eaily mental condition of man. Hence the Poweis of Natuie
weie iegaided by him as conciete objects, and weie consequently designated as
peisons. And this opinion is conimed by the fact that the ieseaiches of compai-
ative philologists give pioof that all woids aie, in theii oiigin oi ioots, expiessive
of visible and sensuous phenomena, and consequently that all abstiact woids aie
deiivable fiom such ioots. Te absence, too, of all abstiact and metaphysical ideas
fiom Homei has been noticed by Mi Gladstone as veiy iemaikable.
l have seen it stated in piint that the New Zealandei has no sentiment of
giatitude, in pioof of which it was mentioned that he has no woid in his language
to expiess giatitude. Tis is tiue, but the ieason is that giatitude is an abstiact
woid, and that Maori is decient in abstiact teims. lt is an eiioi to infei that
he is ignoiant of the sentiment of giatitude, oi that he is unable to expiess that
sentiment in appiopiiate and intelligible woids.
ARYAN MYTHOIOGY.
Te Aiyans do not appeai to have had any tiadition of a Cieation. Tey seem to
have conceived of the Poweis of Natuie veiy much in the same way as the Maori (e)
did,namely, that the mysteiious powei of Geneiation was the opeiative cause
of all things.
Hesiod in his Teogony ielates that the ist paient of all was Chaos.
liom Chaos spiang Gaia (Eaith), Taitaius, Eios (Love), Eiebus, a daik
son, Night, a daik daughtei, and lastly, Day.
liom Gaia alone spiung Ouianos (Heaven), Hills, Gioves, and Talassa
(Sea).
liom Heaven and Eaith spiung Okeanos (Ocean), Japetus, Kionos (Sat-
uin), Titans.
Hesiod also ielates how Heaven conned his childien in the daik caveins
of Eaith, and how Kionos avenged himself.
ln the Woiks and Days Hesiod gives an account of the foimation of the
Max Mllei, Science of Language. laiiai, Chapteis on Language, p. e.
s
ist human female out of Eaith, fiom the union of whom, with Epimetheus, son
of the Titan Japetus, spiung the human iace.
So fai Hesiods account may be deiived fiom Aiyan myths. Te lauei and
gieatei pait, howevei, of Hesiods Teogony cannot be accepted as a puiely Aiyan
tiadition, foi colonists fiom Egypt and Phnicia had seuled in Gieece, at an eaily
peiiod, and had biought with them alien mythical fables which weie adopted in a
modied foim, in addition to the antient family ieligion of woiship of ancestois.
Heiodotus asseits that Homei and Hesiod made the Teogony of the
Gieeks, and to a ceitain extent this may be tiue, foi the baid was then invested
with a kind of saciedness, and what he sung was held to be the eect of an in- (,)
spiiation. When he invoked the Muses his invocation was not a meie foimal set
of woids intioduced foi the sake of oinament, but an act of homage due to the
Divinities addiessed, whose aid he solicited.
Te tiaditions pievalent in Botia would natuially be stiongly imbued with fables
of foieign oiigin, and Hesiod, who was a Botian by biith, by collecting these
local tiaditions and piesenting them to the public in an auiactive foim, no doubt
contiibuted, as well as Homei, to establish a national foim of ieligion, made up
of old Aiyan tiadition and what had been impoited by Phnician and Egyptian
colonists.
Tus Zeus and the othei Olympian deities foimed the centie of a national
ieligious system, but at the same time the old Aiyan ieligion of woiship of ances-
tois maintained a paiamount inuence, and eveiy tiibe and eveiy family had its
sepaiate foim of woiship of its own ancestois. Te piayei of the son of Achilles,
when in the act of saciicing Polyxena to the manes of his fathei, is a stiiking
instance of the pievalent belief that the deied spiiits of ancestois had powei to
inuence the destinies of the living.
O son of Peleus, my fathei, ieceive fiom me this libation, appeasing, allui-
ing, the dead. Come now, that you may diink the black puie blood of a viigin,
which we give to theeboth l and the aimy. And be kindly disposed to us, and
giant us to loose the steins of oui ships, and the cables fastening to the shoie, and (s)
all to ieach home favouied with a piospeious ietuin fiom llium.
Euiipides would not have put these woids into the mouth of the son of
Achilles had they not been in accoid with the sympathies of an Athenian audience.
Hom. ll., :-s. lnvocat. to Muses
Tell me now, O Muses, ye who dwell in Olympus,
loi ye aie goddesses, and aie piesent, and know all things,
But we heai only iumoui, and know not anything.
Hecuba, l. -,.
Compaiing the Gieek mythological tiaditions, such as they have come
down to us, with those of the Maori, some stiiking iesemblance is to be obseived.
liist, theie is the fact that both tieat the elements of natuie, and abstiact notions
as peisons capable of piopagating fiom each othei by geneiation. ln both Light
spiings out of Daikness. Te sons of Heaven and Eaith in both accounts conspiie
against theii fathei foi the same ieasonthat theii fathei had conned them in
daikness. And lastly the ist human female, in both, is said to have been foimed
out of eaith. Te ist woman, in the Maori Mythology, diags down hei ospiing
to Po (Night), meaning to death. And the ist woman of the Gieek Mythology,
Pandoia, intioduces all kinds of aictions as an heiitage foi heis.
lt is also to be noticed that just as Zeus and the Olympian Gods weie national
deities foi Gieeks, so theii old mythical deitiesPo, Rangi, Papa, Tiki, &c., weie
invoked alike by the whole Maori iace, especially in the ceiemonies iequiied to
fiee a peison fiom the sacied iestiictions compiised undei the teim tapu. Tey
weie the Maori national Gods, foi they weie theii common ancestois. But at the
same time eveiy Maori tiibe and family invoked independently each its own tiibal (,)
and family ancestois, just as was the piactice of the Gieeks and Latins.
CHAPTER II. (1o)
MAORI COSMOGONY AND MYTHOIOGY.
An quoquam genitos nisi Clo ciedeie fas est
Esse homines.Manilius.
Te Maori had no tiadition of the Cieation. Te gieat mysteiious Cause of all
things existing in the Cosmos was, as he conceived it, the geneiative Powei. Com-
mencing with a piimitive state of Daikness, he conceived Po (Night) as a pei-
son capable of begeuing a iace of beings iesembling itself. Afei a succession of
seveial geneiations of the iace of Po, Te Ata (Moin) was given biith to. Ten
1o
followed ceitain beings existing when Cosmos was without foim, and void. Af-
teiwaids came Rangi (Heaven), Papa (Eaith), the Winds, and othei Sky-poweis,
as aie iecoided in the genealogical tiaditions pieseived to the piesent time.
We have ieason to considei the mythological tiaditions of the Maori as dat-
ing fiom a veiy antient peiiod. Tey aie held to be veiy sacied, and not to be
iepeated except in places set apait as sacied.
Te Genealogies iecoided heieafei aie divisible into thiee distinct
epochs
1. Tat compiising the peisonied Poweis of Natuie pieceding the existence
of man, which Poweis aie iegaided by the Maori as theii own piimitive ancestois,
and aie invoked in theii karakia by all the Maori iace, foi we nd the names (11)
of Rangi, Rongo, Tangaioa, &c., mentioned as Atua oi Gods of the Maori of the
Sandwich lslands and othei lslands of the Pacic inhabited by the same iace. Te
common woiship of these piimitive Atua constituted the National ieligion of the
Maoii.
:. ln addition to this the Maori had a ieligious woiship peculiai to each tiibe
and to each family, in foims of karakia oi invocation addiessed to the spiiits of
dead ancestois of theii own piopei line of descent.
Ancestial spiiits who had lived in the esh befoie the migiation to New
Zealand would be invoked by all the tiibes in New Zealand, so fai as theii names
had been pieseived, in theii tiaditional iecoids as mighty spiiits.
. liom the time of the migiation to New Zealand each tiibe and each fam-
ily would in addition addiess theii invocations to theii own piopei line of an-
cestois,thus giving iise to a family ieligious woiship in addition to the national
ieligion.
Te cause of the pieseivation of theii Genealogies becomes intelligible
when we considei that they ofen foimed the giound-woik of theii ieligious foi-
mulas, and that to make an eiioi oi even hesitation in iepeating a karakia was
deemed fatal to its ecacy.
ln the foims of karakia addiessed to the spiiits of ancestois, the concluding
woids aie geneially a petition to the Atua invoked to give foice oi eect to the
karakia as being deiived thiough the Tipua, the Pukenga, and the Wananga, and
so descending to the living Tauira.
MAORI COSMOGONY. (1z)
%
Powers|TePo(=TheNight).
11
of|TePo-toki(=hangingNight).
Night|TePo-terea(=driftingNight).
and|TePo-whawha(=moaningNight).
Darkness.|%
%
Hine-ruakimoe.
|TePo.
Powers|TeAta(=TheMorn).
of|TeAo-tu-roa(=TheabidingDay).
Light.|TeAo-marama(=brightDay).
|Whaitua(=space).
Powers|TeKore(=TheVoid).
of|TeKore-tuatahi.
Cosmos|TeKore-tuarua.
without|Kore-nui.
form|Kore-roa.
and|Kore-para.
void.|Kore-whiwhia.
|Kore-rawea.
|Kore-te-tamaua(=Voidfastbound).
|TeMangu(=theblack)sc.Erebus.
liom the union of Te Mangu with Mahoiahoia-nui-a-Rangi (Te gieat expanse
of Rangi) came foui childien
1. Toko-mua (eldei piop).
:. Toko-ioto (middle piop).
. Toko-pa (last piop).
. Rangi-potiki (child Rangi).
GENEAIOGICAI DESCENT FROM TOKO-MUA. (1)
1:
%
|Tu-awhio-nuku(=Tuofthewhirlwind).
|Tu-awhio-rangi.
Powers|Paroro-tea(=whiteskud).
of|Hau-tuia(=piercingwind).
TheAir,|Hau-ngangana(blusteringwind).
Winds.|Ngana.
|Ngana-nui.
|Ngana-roa.
|Ngana-ruru.
|Ngana-mawaki.
|Tapa-huru-kiwi.
|Tapa-huru-manu.
|%
Tiki.
Human|Tiki-te-pou-mua(The1stMan).
beings|Tiki-te-pou-roto.
begin|Tiki-haohao.
to|Tiki-ahu-papa.
exist.|TePapa-tutira.
|Ngai.
|Ngai-nui.
|Ngai-roa.
|Ngai-peha.
|TeAtitutu.
|TeAti-hapai.
|%
Toi-te-huatahi.
|Rauru.
|Rutana.
| % (14)
%%
Whatonga.
|Apa-apa.
|Taha-titi.
|Ruatapu.
Whose wife was Hine-titamauii de qua infia.
Whose wife was Puhaoiangi de qua infia.
1
|Rakeora.
|Tama-ki-te-ra.
|Rongo-maru-a-whatu.
|Rere.
|Tta=
||______________
||
|Wakaotirangi.Rongokako.
|Hotumatapu.Tamatea.
|Motai.%
Kahu-hunu.
|Ue.
|Raka.
|Kakati.
|Tawhao.
|Turongo.
|Raukawa.
|Wakatere.
|Taki-hiku.
|Tama-te-hura.
|Tui-tao.
|Hae.
|Nga-tokowaru.
| % (15)
%%
Huia.
|Korouaputa=Rakumia(f.).
______________|____________________
||
Pare-wahawaha=TeRangipumamaoParekohatu=
(f.)||
________|________|
||
Tamatea was seuled at Muiiwhenua, and his son Kahuhunu was
boin theie. Te lauei went on a jouiney to Nukutauiaua
neai the Mahia, and theie maiiied Rongomai-wahine, having
got iid of hei husband Tamatakutai by ciaf. Tamatea went
to biing him home, but on theii ietuin theii canoe was upset
in a iapid, neai wheie the iivei Waikato ows out of the lake
Taupo, and Tamatea was diowned.
1
Tihao=TeRauparaha.
___|____________________
||
TeWhata-nui=Kotia(f.)=
_____||
|TeNgarara.
Tutaki=
___|
|
Hinematioro.
GENEAIOGICAI DESCENT FROM TOKO-ROTO.
%
|Rangi-nui.
|Rangi-roa.
|Rangi-pouri.
|Rangi-potango.
Powers|Rangi-whetu-ma.
ofthe|Rangi-whekere.
Heavens.|Ao-nui.
|Ao-roa.
|Ao-tara.
|Urupa.
|Hoehoe.
|Puhaorangi(f.).
Afei the biith of Rauiu, the son of Toi-te-huatahi and Kuiaemonoa, while Toi
was absent fiom home shing, Puhaoiangi came down fiom Heaven, and caiiied (1e)
o Kuiaemonoa to be his own wife. She boie foui childien fiom this union
1. Ohomaiiangi.
:. Tawhiiioho.
. Ohotaietaie.
. Oho-mata-kamokamo.
1
liom Ohomaiiangi descended
%
|Muturangi.
|Taunga.
|Tuamatua.
Timeof|Houmaitahiti.
Migration|Tama-te-kapua.
from|Kahu.
Hawaiki.|Tawaki.
|Uenuku.
|Rangitihi.
|Ratorua.
|Wakairikawa.
|Waitapu.
|Hine-rehua.
|TeKahu-reremoa.
|Waitapu.
|Parekawa.
|TeKohera.
|Pakaki=
______________|_____________________
||
TeRangi-pumamao=Parewahaika=TeWhata
_____________|_________|____
|||
Tihao.Tokoahu.Tuiri.
Kotia.Hihitaua.Waho(f.).
TeNgarara.TeTumuhuiaTeHira.
or
Taraia.
GENEAIOGICAI DESCENT FROM TOKO-PA. (1,)
Kohu (Mist) was the child of Tokopa.
Kohu maiiied Te lka-ioa (Te Milky-way), and gave biith to Nga Whetu
(Te Stais).
1e
GENEAIOGICAI DESCENT FROM RANGI-POTIKI.
Rangi-potiki had thiee wives, the ist of which was Hine-ahu-papa, fiom hei
descended
%
|Tu-nuku.
Sky|Tu-rangi.
Powers.|Tama-i-koropao.
|Haronga.
Haionga took to wife Tongo-tongo. Teii childien weie a son and daughtei, Te Ra
(Te Sun) and Maiama (Te Moon). Haionga peiceiving that theie was no light
foi his daughtei Maiama, gave Te Kohu in maiiiage to Te lkaioa, and the Stais
weie boin to give light foi the sistei of Te Ra, foi the child of Tongo-tongo. Nga
tokorua a Tongo-tongo (the two childien of Tongotongo) is a pioveibial teim foi
the Sun and Moon at the piesent day.
Rangi-potikis second wife was Papatuanuku. She gave biith to the follow-
ing childien
%
Rehua(astar).
Rongo.
Tangaroa.
Tahu.
PungaandHere,twins.
HuaandAri,do.
% (18)
%%
Nukumera}twins.
Rango-maraeroa}
Marere-o-tonga}do.
Takataka-putea}
Tu-matauenga}do.
Tu-potiki}
1,
RoNco was atua of the kumara.
T~Nc~vo~ was ancestoi of lish and the Pounamu, which is classed with sh
by the Maori. Tangaioa took to wife Te Anu-matao (the chilly cold) fiom which
union descended.
%
All|TeWhata-uira-a-tangaroa.
ofthe|TeWhatukura.
Fish|Poutini.
Class.|TePounamu.
T~uU was atua piesiding ovei peace and feasts.
PUNc~ was ancestoi of the lizaid, shaik, and ill-favouied cieatuies hence
the pioveib aitanga-a-Punga (child of Punga) to denote an ugly fellow.
TU:~1~UiNc~ was the Maori wai God.
Rangi-potikis thiid wife was Papa (Eaith). Tangaioa was accused of hav-
ing commiued adulteiy with Papa, and Rangipotiki, aimed with his speai, went
to obtain satisfaction. He found Tangaioa seated by the dooi of his house, who,
when he saw Rangi thus coming towaids him, began the following karakia, at the
same time stiiking his iight shouldei with his lef hand
Tangaioa, Tangaioa,
Tangaioa, uniavel,
Uniavel the tangle,
Uniavel, untwist.
Tough Rangi is distant, (1,)
He is to be ieached.
Some daikness foi above,
Some light foi below
lieely give
loi biight Day
Tis invocation of Tangaioa was scaice ended when Rangi made a thiust at him.
Tangaioa waided it o, and it missed him. Ten Tangaioa made a thiust at Rangi,
and pieiced him quite thiough the thigh, and he fell.
Tis karakia is the most antient example of the kind. lt is now applied as suggestive of a peaceable
seulement of a quaiiel.
1s
While Rangi lay wounded he begat his child Kueo (Moist). Te cause of
this name was Rangis weuing his couch while he lay ill of his wound. Afei Kueo,
he begat Mimi-ahi, so-called fiom his making watei by the ieside. Next he begat
Tane-tutuii (stiaight-leg-Tane), so-called because Rangi could now stietch his
legs. Afeiwaids he begat Tane-pepeki (bent-leg-Tane), so-called because Rangi
could sit with his knees bent. Te next child was Tane-ua-tika (stiaight-neck-
Tane), foi Rangis neck was now stiaight, and he could hold up his head. Te
next child boin was called Tane-ua-ha' (stiong-neck-Tane), foi Rangis neck
was stiong. Ten was boin Tane-te-waioia (lively Tane), so called because Rangi
was quite iecoveied. Ten was boin Tane-nui-a-Rangi (Tane gieat son of Rangi).
And last of all was boin Paea, a daughtei. She was the last of Rangis childien. (:o)
With Paea they came to an end, so she was named Paea, which signies closed.
Some time afei the biith of these childien the thought came to Tane-nui-
a-Rangi to sepaiate theii fathei fiom them. Tane had seen the light of the Sun
shining undei the aimpit of Rangi, so he consulted with his eldei biotheis what
they should do. Tey all said, Let us kill oui fathei, because he has shut us up in
daikness, and let us leave oui mothei foi oui paient. But Tane advised, Do not
let us kill oui fathei, but iathei let us iaise him up above, so that theie may be
light. To this they consented, so they piepaied iopes, and when Rangi was sound
asleep they iolled him ovei on the iopes, and Paea took him on hei back. Two
piops weie also placed undei Rangi. Te names of the piops weie Tokohuiunuku,
and Tokohuiuiangi. Ten lifing him with the aid of these two piops, they shoved
him upwaids. Ten Papa thus uueied hei faiewell to Rangi.
Haera ra, e Rangi, ! ko te wehenga taua i a Rangi.
Go, O Rangi, alas' foi my sepaiation fiom Rangi.
And Rangi answeied fiom above
Heikona ra, e Papa, ! ko te wehenga taua i a Papa.
Remain theie, O Papa. Alas' foi my sepaiation fiom Papa.
So Rangi dwelt above, and Tane and his biotheis dwelt below with theii mothei,
Papa.
Some time afei this Tane desiied to have his mothei Papa foi his wife. But
Papa said, Do not tuin youi inclination towaids me, foi evil will come to you. Go
to youi ancestoi Mumuhango. So Tane took Mumuhango to wife, who biought (:1)
foith the totara tiee. Tane ietuined to his mothei dissatised, and his mothei
'Hakaha.
1,
said, Go to youi ancestoi Hine-tu-a-maunga (the mountain maid). So Tane took
Hine-tu-a-maunga to wife, who conceived, but did not biing foith a child. Hei
ospiing was the iusty watei of mountains, and the monstei ieptiles common to
mountains. Tane was displeased, and ietuined to his mothei. Papa said to him
Go to youi ancestoi Rangahoie. So Tane went, and took that female foi a wife,
who biought foith stone. Tis gieatly displeased Tane, who again went back to
Papa. Ten Papa said Go to youi ancestoi Ngaoie (the tendei one). Tane took
Ngaoie to wife. And Ngaoie gave biith to the toetoe (a species of iush-like giass).
Tane ietuined to his mothei in displeasuie. She next advised him, Go to youi
ancestoi Pakoti. Tane did as he was bid, but Pakoti only biought foith harakeke
(phoimium tenax). Tane had a gieat many othei wives at his motheis bidding,
but none of thempleased him, and his heait was gieatly tioubled, because no child
was boin to give biith to Man, so he thus addiessed his motheiOld lady, theie
will nevei be any piogeny foi me. Teieupon Papa said, Go to youi ancestoi,
Ocean, who is giumbling theie in the distance. When you ieach the beach at
Kuia-waka, gathei up the eaith in the foim of man. So Tane went and sciaped up
the eaith at Kuia-waka. He gatheied up the eaith, the body was foimed, and then
the head, and the aims, then he joined on the legs, and paued down the suiface of
the belly, so as to give the foim of man, and when he had done this, he ietuined
to his mothei and said, Te whole body of the man is nished. Teieupon his (::)
mothei said, Go to youi ancestoi Mauhi, she will give the raho.'' Go to youi
ancestoi Whete, she will give the timutimu.'' Go to youi ancestoi Taua-ki-te-
maiangai, she will give the paraheka.'' Go to youi ancestoi Pungaheko, she has
the huruhuru. So Tane went to these female ancestois, who gave him the things
asked foi. He then went to Kuia-waka. Katahi ka whakanoho ia i nga iaho ki ioto
i nga kuwha o te wahine i hanga ki te one Ka mau eia. Muii atu ka whakanoho
ia ko te timutimu na Whete i homai ki waenga i nga iaho, muii atu ko te paiaheka
na Taua-ki-te-maiangai i homai ka whakanoho ki te take o te timutimu muii iho
ko te huiuhuiu na Pungaheko i homai ka whakanoho ki iunga i te puke. Ka oti,
katahi ka tapa ko Hineahuone. Ten he named this female foim Hine-ahu-one
(Te eaith foimed maid).
Tane took Hine-ahu-one to wife. She ist gave biith to Tiki-tohuathe egg
of a biid fiom which have spiung all the biids of the aii. Afei that, Tiki-kapakapa
was boina female. Ten ist was boin foi Tane a human child. Tane took gieat
caie of Tiki-kapakapa, and when she giew up he gave hei a new name, Hine-a-
tauiia (the pauein maid). Ten he took hei to wife, and she boie a female child
who was named Hine-titamauii.
One day Hine-a-tauiia said to Tane, Who is my fathei` Tane laughed. A
''Qaedam paites coipoiis genitales.
:o
second time Hine-a-tauiia asked the same question. Ten Tane made a sign'
and the woman undeistood, and hei heait was daik, and she gave heiself up to (:)
mouining, and ed away to Rikiiiki, and to Naonao, to Rekoieko, to Waewae-te-
Po, and to Po.' Te woman ed away, hanging down hei head.' Ten she took
the name of Hine-nui-te-Po (gieat woman of Night). Hei faiewell woids to Tane
weieRemain, O Tane, to pull up oui ospiing to Day, while l go below to diag
down oui ospiing to Night.'
Tane soiiowed foi his daughtei-wife, and cheiished his daughtei Hinetita-
mauii, and when she giewup he gave hei to Tiki to be his wife, and theii ist-boin
child was Tiki-te-pou-mua.'
Te following naiiative is a continuation of the histoiy of Hinenuitepo fiom
anothei souice
Afei Hinenuitepo ed away to hei ancestois in the iealms of Night, she
gave biith to Te Po-uiiuii (Te Daik one), and to Te Po-tangotango (Te veiy
daik), and afeiwaids to Paie-koiitawa, who maiiied Tawaki, one of the iace of
Rangi. Hence the pioveib when the sky is seen coveied with small clouds Pareko-
ritawa is tilling her garden. When Tawaki climbed to Heaven with Paiekoiitawa,
he iepeated this karakia
Ascend, O Tawaki, by the naiiow path,
By which the path of Rangi was followed,
Te path of Tu-kai-te-uiu.
Te naiiow path is climbed, (:)
Te bioad path is climbed,
Te path by which was followed
Youi ancestois, Te Aonui,
Te Ao-ioa,
Te Ao-whititeia.
Now you mount up
To youi Ihi,
To youi Mana,
To the Tousands above,
To youi Ariki,
To youi Tapairu,
'Katahi ka tohungia e Tane ki tona ure.
'Tese weie all ancestois of the iace of Poweis of Night.
'He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te
puapua.
'Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua
hua ki te Po.
'Vid. Genealogical Table.
To youi Pukenga,
To youi Wananga,
To youi Tauira.
When Tawaki and Paiekoiitawa mounted to the Sky, they lef behind them a to-
kena black motha token of the moital body.
Paie gave biith to Uenuku (Rainbow). Afeiwaids she biought foith
Whatitiii (Tundei). Hence the iainbow in the sky, and the thundei-clap.
CHAPTER III. (z)
REIIGIOUS RITES OF THE MAORI.
.Hom. ll. 1-e:.
Te ieligious iites and ceiemonies of the Maori weie stiange and complex, and
must have been a seveie buiden, as will be undeistood fiom the tianslations of
Maori naiiatives ielating to such maueis contained in these pages. To make these
tianslations moie intelligible to the ieadei, a biief ieview of the subject is now
given in explanation.
Te ieligious iites undei consideiation aie immediately connected with cei-
tain laws ielating to things tapu, oi things sacied and piohibited, the bieach of
which laws by anyone is a ciime displeasing to the Atua of his family. Anything
tapu must not be allowed to come in contact with any vessel oi place wheie food
is kept. Tis law is absolute. Should such contact take place, the food, the vessel,
oi place, become tapu, and only a few veiy sacied peisons, themselves tapu, daie
to touch these things.
Te idea in which this law oiiginated appeais to have been that a poition of
the sacied essence of an Atua, oi of a sacied peison, was diiectly communicable
to objects which they touched, and also that the saciedness so communicated
::
to any object could afeiwaids be moie oi less ietiansmiued to anything else
biought into contact with it. lt was theiefoie necessaiy that anything containing
the sacied essence of an Atua should be made tapu to piotect it fiombeing polluted
by the contact of food designed to be eaten, foi the act of eating food which had (:e)
touched anything tapu, involved the necessity of eating the saciedness of the Atua,
fiom whom it deiived its saciedness.
lt seems that the piactice of cannibalism must have had a close connexion
with such a system of belief. To eat an enemy was the gieatest degiadation to
which he could be subjected, and so it must have been iegaided as akin to blas-
phemy to eat anything containing a paiticle of divine essence.
Eveiything not included undei the class tapu was called noa, meaning fiee
oi common. Tings and peisons tapu could, howevei, be made noa by means of
ceitain ceiemonies, the object of which was to extiact the tapu essence, and ie-
stoie it to the souice whence it oiiginally came. lt has been alieady stated that
eveiy tiibe and eveiy family has its own especial Atua. Te Ariki, oi head of a
family, in both male and female lines, aie iegaided by theii own family with a
veneiation almost equal to that of theii Atua.' Tey foim, as it weie, the con- (:,)
necting links between the living and the spiiits of the dead, and the ceiemonies
iequiied foi ieleasing anything fiom the tapu state cannot be peifected without
theii inteivention.
On aiiiving one evening at a Maori seulement, l found that a ceiemony, in
which eveiyone appeaied to take deep inteiest, was to take place in the moining.
Te inhabitants weie mostly piofessing Chiistians, and the old sacied place of
the seulement was, fiom the inciease of theii numbeis, inconveniently neai theii
houses, a pait of it was, theiefoie, iequiied to be added to the Pa. l was cuiious
to see in what way the land iequiied would be made noa. ln the moining when l
went to the place l found a numeious assembly, while in the centie of the space
was a laige native oven, fiom which women weie iemoving the eaith and mat-
coveiings. When opened it was seen to contain only kumara, oi sweet potato.
One of these was oeied to each peison piesent, which was held in the hand
while the usual moining seivice was iead, concluding with a shoit piayei that
Gods blessing might iest on the place. Afei this each peison ate his kumara, and
'lt is obseivable that Homei auiibutes special honoi to a few of his heioes, who appeai to have
been the male iepiesentatives of theii iace,as to Agamemnon of the iace of Pelops, and to Aeneas
of the iace of Assaiacus. With iespect to each of them, it is mentioned that he was honoied as a God
by his people. . Among the Maoii these chiefs would have been distinguished
by the title of Ariki. Homei gives them the title , the old meaning of which woids has
been a mauei of much inquiiy. Mi Gladstone (Homei and Homeiic Age, vol. l. p. e) says, lt seems
to me that this iestiaint in the use of the name was not unconnected with a sense
of ieveience towaids it, and he suggests the woid chiefain as its t iepiesentative. Might not its
oiiginal meaning have been similai to that of Ariki`
:
the place was declaied to be noa. l could not but think that the native teachei had
done wisely in thus adopting so much of old ceiemonial as to satisfy the sciuples
of those of liule faith. ln this case, eveiy one piesent, by eating food cooked on the
tapu giound, equally incuiied the iisk of oending the Atua of the family, which
iisk was believed to be iemoved by the Chiistian karakia.
By neglecting the laws of tapu, Ariki, chiefs, and othei sacied peisons aie (:s)
especially liable to the displeasuie of theii Atua, and aie theiefoie afiaid to do a
gieat many oidinaiy acts necessaiy in piivate life. loi this ieason a peison of the
sacied class was obliged to eat his meals in the open aii, at a liule distance fiom
his sacied dwelling, and fiomthe place which he and his fiiends usually occupied,
and if he could not eat all that had been placed befoie him he kept the iemaindei
foi his own sole use, in a sacied place appiopiiated foi that puipose foi no one
daied to eat what so sacied a peison had touched.
Te teim karakia is applicable to all foims of piayei to the Atua but theie
aie a vaiiety of names oi titles to denote karakia having special objects. Te
tianslations of those now piesented to the ieadei will, it is believed, speak foi
themselves as to the natuie of Maori woiship, and caiiy with them a moie cleai
and full conviction as to what it ieally was than any meie statements howevei
faithful. lt will be seen that a karakia is in some cases veiy like a piayei,in
othei cases foi the most pait an invocation of spiiits of ancestois in genealogical
oidei,in othei cases a combination of piayei and invocation.
Tnr KArAiA or Hirr1rivAivA.
Said to have been used at the biith of hei son Tuhuiuhuiu. lt is of gieat antiquity,
dating fiom a time long anteiioi to the migiation to New Zealand.
Weave, weave the mat,
Couch foi my unboin child,
Qi lectus aqua inundabitui
Rupe, et Manumea inundabuntui
Lectus meus, et mei fetus inundabitui
lnundaboi aqua, inundaboi, (:,)
Maiitus meus inundabitui.'
Now l step upon (the mat).
Te Matitikura' to Rupe above,
'Hc ad eusionem aquaium sub tempus paitus spectant.
'Te name of a poweiful karakia.
:
* * * Toioa *
* * * Takapu *
* * * to cause to be boin,
My child now one with myself.
Stand im turuturu of Hine-iauwhaiangi,
* * * * Hine-teiwaiwa,
Stand by youi tia,' lhuwaiewaie,
Stand by youi kona,' lhuatamai,
Chide me not in my tiouble,
Me Hine-teiwaiwa, O Rupe.
Release fiom above youi haii,
Youi head, youi shouldeis,
Youi bieast, youi livei,
Youi knees, youi feet,
Let them come foith.
Te old lady with night-daik visage,
She will make you stietch,
She will make you iise up.
Let go ewe, let go take,
Let go parapara. Come foith.*
Tis karakia is still in use with the Aiawa tiibe in cases of dicult paituiition. (o)
When such cases occui, it is concluded that the woman has commiued some
faultsome bieach of the tapu, which is to be discoveied by the matakite (seei).
Te fathei of the child then plunges in the iivei, while the karakia is being ie-
peated, and the child will geneially be boin eie evei he ietuins.
Te following foim of karakia is also used by membeis of the same tiibe in
similai cases
O' Hine-teiwaiwa, ielease Tuhuiuhuiu,
O' Rupe, ielease youi nephew.
Turuturu, a shaip pointed piop, two of which aie xed in the ooi to seive as a fiame foi weaving
matsalso used by women in child-biith to hold by.
'Names of lowei paits of abdomen.
Rupe oi Maui-mua, biothei-in-law of Hine-teiwaiwa.
Addiessed to the unboin child.
Te old lady iefeiied to was Hine-nui-te-po, the mothei of the female ancestiess of mankind.
Names of dieient paits of the decidua.
*loi tiadition as to Tuhuiuhuiu and othei names heie mentioned vid. Sii Geo. Gieys Mythology
and Tiaditions of New Zealand, p. , et seq.
:
Te ancestois of the fathei of the child aie then invoked by name. liist the eldei
male line of ancestois, commencing with an ancestoi who lived in Hawaiki and
teiminating with the living iepiesentative of that line. Ten follows a iepetition
of the ancestial line next in succession, and the thiid in succession, if the child
be not boin. Afei which the tohunga addiessing the unboin child says, Come
foith. Te fault iests with me. Come foith. Te tohunga continues thus
lf the child be not now boin, Tiki is invoked thus
Tiki of the heap of eaith,
Tiki sciaped togethei,
When hands and feet weie foimed,
liist pioduced at Hawaiki.
lf the child be a male, it will be boinif a female, the motheis line of ancestois (1)
must be invoked.
lntimately connected with the supeistition iespecting things tapu is the be-
lief as to the cause of disease, namely, that a spiiit has taken possession of the
body of the sueiei. Te belief is that any neglect of the law of tapu, eithei wil-
ful, oi accidental, oi even biought about by the act of anothei peison, causes the
angei of the Atua of the family who punishes the oendei by sending some in-
fant spiiit to feed on a pait of his bodyinfant spiiits being geneially selected foi
this oce on account of theii love of mischief, and because not having lived long
enough on eaith to foim auachments to theii living ielatives, they aie less likely
to show them meicy. When, theiefoie, a peison falls sick, and cannot iemembei
that he has himself bioken any law of the tapu, he has to consult a matakite (seei)
and a tohunga to discovei the ciime, and use the piopei ceiemonies to appease the
Atua, foi theie is in piactice a method of making a peison oend against the laws
of tapu without his being awaie of it. Tis method is a seciet one called makutu.
lt is sucient foi a peison who knows this ait, if he can obtain a poition of the
spiule of his enemy, oi some leavings fiom his food, in oidei that he may tieat it
in a mannei suie to biing down the iesentment of his family Atua. loi this ieason
a peison would not daie to spit when in the piesence of anyone he feaied might
ln the Maori MS., of which the above is a tianslation, the names of the ancestois of the chief of
the tiibe iefeiied to aie given in genealogical oidei, but aie omiued heie.
Uniavel the tangle, uniavel the ciime,
Untie manuka, let it be loosed.
Distant though Rangi,
He is ieached.
:e
be disposed to injuie him, if he had a ieputation foi skill in this evil ait.
With such a belief as to the cause of all disease it will not be wondeied at
that the tieatment of it was conned to the karakia of a tohunga oi wise man. One (:)
oi two examples of such cases will be sucient to explain this as well as to show
the in-iooted supeistition of the Maori.
When anyone becomes porangi oi insane, as not unfiequently happens, he is
taken to a tohunga, who ist makes an examination as to the cause of the disease.
He and the sick man then go to the watei-side, and the tohunga, stiipping o his
own clothes, takes in his hand an obsidian int. liist he cuts a lock of haii fiom
the lef side of the sick mans head, and afeiwaids a lock of haii fiom the top of
his head. Te obsidian int is then placed on the giound, and upon it the lock of
haii which had been cut fiom the lef side of the head. Te lock of haii cut fiom
the top of the head is held alof in the lef hand of the tohunga, while in his iight
hand he holds a common stone, which is also iaised alof, while the following
karakia is being iepeated by him.
Tu, divide, Tu, split,
Tis is the waiapu int,
Now about to ciy aloud
To the Moon of ill-omen.
Ten the tohunga bieathes on the int, and smashes it with the stone held in his
iight hand. Afei this he selects a shoot of the plant toetoe, and pulls it up, and then
fastens to it both the locks of haii. Ten diving in the iivei, he lets go the toetoe
and locks of haii, and when they oat on the suiface of the watei, he commences
his gieat karakia thus
Tis is the Tiri of Tu-i-iawea,
Tis is the Tiri of Uenuku.
Wheie lies youi fault` ()
Was eating a kutu youi fault`
Was siuing on tapu giound youi fault`
Uniavel the tangle,
Uniavel, untie.
Take away the fault fiom the head
Of the Atua who aicts this man.
Take away the disease,
And the mana of the cuisei.
Tuin youi mana against youi tohunga,
:,
And youi whaiwhaia.
Give me the cuise
To make as cooked food.
Youi Atua deseciated,
Youi tapu, youi cuise,
Youi sacied-place-dwelling Atua,
Youi house-dwelling Atua,
Give me to cook foi food.
Youi tapu is deseciated by me.
Te iays of the sun,
Te biave of the woild,
Te mana, give me.
Let youi Atua, and youi tapu
Be food foi me to eat.
Let the head of the cuisei
Be baked in the oven,
Seived up foi food foi me
Dead, and gone to Night.
Te lauei pait of this karakia is a cuise diiected against some tohunga supposed
to have caused the disease by his ait of makutu.
Makutu was the weapon of the weak, who had no othei mode of obtaining
iediess. Teie is no doubt but that it exeicised a iestiaining inuence, in a society ()
wheie no law but that of foice geneially pievailed, as a check to thef and unjust
dealing geneially, foi theie is among the Maori a im belief in and diead of its
powei. Tis is veiy evident fiomthe following account given by one of themselves
of the mode employed to detect and punish a peuy thef.
A woman is much vexed when any of the ax sciaped by hei is stolen, and
she consults a tohunga, in oidei to discovei the thief. Whethei the ax has been
stolen fiom hei house oi fiom the watei, the womans house must be tapu. No
one must be allowed to entei it. Tis is necessaiy, that the makutu may take eect,
and the peison who stole the ax be discoveied. So when the woman comes to
the tohunga he ist asks hei Has any one enteied youi house` She ieplies No.
Ten the tohunga bids hei ietuin home, saying l will come to you at night. Te
woman ietuins home, and at night the tohunga comes to hei. He bids hei point out
hei house, and then goes with hei to the watei side. Having taken o his clothes,
he stiikes the watei with a stick oi wand, biought with him foi that puipose, and
immediately the foim of the thief stands befoie them. Te tohunga thus cuises
A karakia so called.
:s
it
May youi eyes look at the moon
Eyes of ax be youis,
Hands of ax be youis,
leet of ax be youis.
Let youi hands snatch
At the iays of the Sun.
Let youi hands snatch at Whiio,
Whiio in vast heaven,
Whiio boin of Papa. ()
Snatch, snatch at youi own head,
Peiishing in the Night of Daikness,
ln the Night of DeathDeath.
WnAAnoi1u
ls the name given to foims of makutu employed to counteiact the cuise of some
othei tohunga, oi wise-man, foi whoevei piactises makutu, even though he be
skilled in the ait, may have to yield to the mana of some othei wise-man who can
command the assistance of a moie poweiful Atua. Te following is a specimen of
this kind of makutu
Gieat cuise, long cuise,
Gieat cuise, binding cuise,
Binding youi saciedness
To the tide of destiuction.
Come hithei, sacied spell,
To be looked on by me.
Cause the cuisei to lie low
ln gloomy Night, in daik Night,
ln the Night of ill-omen.
Gieat wind, lasting wind,
Changing wind of Rangi above.
He falls. He peiishes.
Cause to waste away the cuisei tohunga.
Let him bite the oven-stones.
:,
Be food foi me,
Te tapu and the mana,
Of youi Atua,
Of youi karakia,
Of youi tohunga.
Among the Atua much held in awe by the Maori weie the Atua noho-whare, oi
house-dwelling godsspiiits of the geims of unboin infants. Tey aie also known
by the name kahukahu, the meaning of which woid was explained in a foimei (e)
publication.
Te Maori has also a imbelief in omens deiived fiomdieams, and fiomany
sudden movements of the body oi limbs duiing sleep, all which signs aie believed
to be wainings fiom the Atua.
Teie is a class of dieams called moe-papa, which aie veiy unlucky and if
any one has one of these dieams, he will avoid going on a piojected jouiney, foi
it is imly believed that should he peisist in going he will fall into an enemys
ambush, oi meet with some othei misfoitune. Hence the pioveibial iemaik, if a
peison has neglected such a waining, and has fallen in with a wai-paity, He was
wained by a moe-papa, and yet went. Te kind of sleep denoted by this woid is
desciibed to be the climbing a piecipice, the wandeiing astiay in a foiest, enteiing
a house, climbing a tiee. Such dieams aie death wainings. Tey appeai to be such
as we teim night-maie.
Te staitings of the limbs oi body duiing sleep aie called takiri, some of
which aie lucky, and some unlucky, each kind being distinguished by a special
name.
Te lucky takiri aie
Te hokai, oi staiting of the leg oi foot in a foiwaid diiection. lt denotes
the iepulse of the enemy.
Te tauaro, oi staiting of the aim towaids the body.
Te whakaara, when in sleep the head staits upwaids. lt signies that eie
long the Ariki oi his fathei will aiiive.
Te kapo, a veiy lucky sign. While a man sleeps with his iight aim foi a (,)
pillow, if the aim staits so as to stiike his head, on awaking he will not mention it
to his companions, foi he knows by this omen that in the next baule which takes
place it will be his good foitune to kill the ist man of the enemy.
Te unlucky takiri aie
Te kohera, a staiting of the aim and leg of one side of the body in an out-
waid diiection.
Te peke, a staiting of the aim outwaids fiom the body.
Te whawhati, a sleep in which the legs, the neck, and the head aie bent
doubled up towaids the belly. Tis is veiy unlucky. Te evil will not come to
anothei peison, but auends the man himself.
Te foimei takiri do not necessaiily denote evil to the individual sleepei,
but to any of his companions.
CHAPTER IV. (8)
REIIGIOUS RITES OF THE MAORI.
Tantum Relligio potuit suadeie.Lucretius.
You ask me about the customs of Maori men, and theii oiigin, how men came to
leain them. Tis is the souice whence men leaint them. Teii knowledge is not
fiom modein times. Papa, Rangi, Tiki weie the ist to give iules to men foi woik
of all kinds, foi killing, foi man-eating, foi karakia. ln foimei days the knowledge
of the Maori was gieat, in all maueis, fiom this teaching, and so men leaint how
to set iules foi this thing and foi that thing. Hence came the ceiemony of Pure
foi the dead, the karakia foi the new-boin infant, foi giown men, foi baule, foi
stoiming a Pa, foi eels, foi biids, foi makutu, and a multitude of othei karakia.
Tiki was the souice fiom which they came down to the tupua, the pukenga, the
wananga, and the tauira. Te men of antient days aie a souice of invocation foi
the tauira. Hence the karakia had its powei, and came down fiom one geneiation
to anothei evei having powei. loimeily theii karakia gave men powei. liom the
time when the Rongo-pai (Gospel) aiiived heie, and men weie no longei tapu,
disease commenced. Te man of foimei days was not aicted by disease. He died
only when bent by age. He died when he came to the natuial end of life.
My wiiting to you begins with the karakia foi a mothei when hei bieasts
give no milk. Afei a child is boin, if the motheis bieasts have no milk, hei
husband goes foi the tohunga. When the tohunga aiiives the mothei and child (,)
aie caiiied to the watei-side, and the tohunga dipping a handful of weed in the
1
watei, spiinkles it on the mothei. Te child is taken away fiom the mothei by the
tohunga, who then iepeats this karakia
Watei-spiings fiom above give me,
To poui on the bieast of this woman.
Dew of Heaven give me,
To cause to tiickle the bieast of this woman,
At the points of the bieast of this woman,
Bieasts owing with milk,
llowing to the points of the bieast of this woman,
Milk in plenty yielding.
loi now the infant ciies and moans,
ln the gieat night, in the long night.
Tu the benefactoi,
Tu the givei,
Tu the bountiful,
Come to me, to this tauira.
Afei this the child is dipped in the watei, and the mothei and child aie kept apait.
One whole night they aie kept apait, in oidei that the karakia may take eect. Te
mothei iemains alone in hei house, while the tohunga seated outside it iepeats his
karakia. Te tohunga also instiucts the woman thuslf the points of youi bieasts
begin to itch, lay open youi clothes, and lie naked. Some time afei hei bieasts
begin to itch, and the woman knows that the karakia is taking eect. Afeiwaids
hei bieasts become painful, and she calls out to the tohunga my bieasts itch and
aie painful, they aie full of milk. Ten the child is biought to the mothei. See
what powei the karakia of the Maori possessed.
Tis is a woid, a thought of mine. Teie has not been any iemaikable sign (o)
of late yeais, fiomthe time of the aiiival of the Rongo-pai (Gospel), like the signs
seen in this island when men weie tapu, when karakia had powei. One sign seen
in this island was the Ra-kutia (the closed sun). At mid-day theie was daikness,
and the stais weie seen. Afei two houis peihaps of daikness, daylight ietuined.
Oui fatheis saw this sign but theie aie now no signs like those of foimei days.
CEREMONY OF TUA.
When a male child is boin to a Chief, all his tiibe iejoice. Te mothei is sepaiated
fiom the inhabitants of the seulement, to pievent hei coming in contact with
peisons engaged in cultivating the kumara, lest anything belonging to the mothei
:
should be accidentally touched by them, lest the kumara should be aected by hei
state of tapu, foi the saciedness of any rehu-wahine is gieatly feaied.
When the child is about a month old, and stiives with its hands to ieach its
motheis bieast, the ceiemony of Ta takes place. Two ies aie kindled, one ie
foi the Ariki, one ie foi the Atua. Te food to be cooked on the ie is fein-ioot.
Ten the tohunga takes the child in his aims, and iepeats this karakia
Bieathe quick thy lung,
A healthy lung.
Bieathe stiong thy lung,
A im lung,
A biave lung.
Seveiing foi youi biaveiy,
* * tilling food,
Seveiing foi wielding the weapon, (1)
* * waiding o,
* * seizing the ist man,
* * stoiming the Pa.
&c. &c.
&c. &c.
Te boy infant is stept ovei,
* * * * climbed ovei,
* * * * lifed in the aims,
Te boy infant is fiee fiom tapu,
He iuns fieely wheie food is cooked.
Cause this karakia to ow gently,
To the Pukenga,
To the Wananga,
To the Tauira.
When this karakia ends the ceiemony of Poipoi (waving) follows. Te tohunga
takes up the fein-ioot cooked foi the Atua, and waving it ovei the child iepeats
these woidsTis is foi the Tipua, foi the Pukenga, foi the Wananga. Eat it. lt
is the food cooked foi you to eat. Te cooked fein-ioot is then deposited on the
sacied place. Afeiwaids the child is taken in the aims of the female Ariki, who
waves ovei it the fein-ioot cooked on hei ie, and touches with it dieient paits
of the childs body. Te Ariki is said then to eat this fein-ioot, but does not do so
in fact. She only spits on it, and thiows it on the sacied place.
Te seveiing of umbilical coid is heie iefeiied to.
Te female Ariki at these woids steps ovei the child, and then takes it in hei aims.

lf theie aie seveial female Ariki of the same family of whom one is absent,
a guie is made with weeds to iepiesent hei. Ten pait of the fein-ioot is oeied
to the guie and is stuck in it. All these ceiemonies take place on sacied giound. (:)
Te pait of the ceiemonythat of touching the body of the child with the food to
be eat by the Arikiis named kai-katoa. Afei this the child is fiee fiom tapu, so
that peisons of the family may take it in theii aims.
No fuithei ceiemony takes place till the child aiiives at youth, when his
haii is cut, and the young peison is ieleased fiom tapu. Te haii must be cut in
the moining in oidei to insuie a stiict obseivance of tapu, foi it is not only the
tohunga who must be tapu on this occasion, but also the whole tiibe. Tis tapu
commences in the moining, and no one must eat food while it lasts. Should any
one eat duiing that time it will be discoveied, foi if the skin of the childs head
be cut while cuuing the haii, it is known at once that some one has eat food. Tis
is a suie sign. Afei the haii is cut the ceiemony of Poipoi is again obseived, and
the tohunga then iaising up his hands iepeats this karakia, and the young peison
is fiee
Tese hands of mine aie iaised up,
And this saciedness heie.
Tu-i-whiwhia, Tu-i-iawea,
Youi fieedom fiom tapu
Make suie the obtaining.
Make suie the fieedom.
Make it suie to Papa.
Give me my tu
Lif up the saciedness
Lif it up it pievails.
My hands heie aie iaised up,
To Tiki theie these hands of mine, ()
To Hine-nui-te-po these hands of mine,
Tese now fiee fiom tapu.
lieedom. Tey aie fiee.
CEREMONIES FOR THE DEAD.
When a man dies his body is placed in a siuing postuie, and is bound to a stake
As to the custom of iaising alof the hands while piaying to the Gods, compaie Hom ll. Lib.
:,, and othei numeious examples.

to keep it in a good position. lt is seated with its face towaids the sun as it iises
fiom its cave. Ten eveiy one comes neai to lament. Te women in fiont, the
men behind them. Teii clothes aie giided about theii loins. ln theii hands they
hold gieen leaves and boughs, then the song called keka commences thus
Tohunga chants lt is not a man,
All
lt is Rangi now consigned to eaith,
Alas' my fiiend.
Tohunga
My evil omen,
All
Te lightning glancing on the mountain peak
Te Wahaioa doomed to death.
Afei the keka, the uhunga oi lament commences. Te clothes in which the
coipse should be diessed aie the kahuwaero, the huru, the topuni, and the tatata.
Te lament ended, piesents aie spiead to view, gieenstone oinaments, and othei
oeiings foi the dead chief. A caived chest, oinamented with featheis, is also
made, and a caived canoe, a small one iesembling a laige canoe, which is painted
with kokowai (ied-ochie), also a stick bent at the top is set up by the way-side, in
oidei that peisons passing by may see it, and know that a chief has died. Tis is
called a hara. Te caived chest is called a whare-rangi. Te coipse only is buiied,
the clothes aie placed in the caived chest which is pieseived by the family and
descendants as a sacied ielic.
On the moining following the buiial, some men go to kill a small biid of the ()
swamps called kokata, and to pluck up some ieeds of wiwi. Tey ietuin and come
neai the giave. Te tohunga then asks Whence come you` Te men ieply, liom
the seeking, fiom the seaiching. Te tohunga again asks Ah' what have you got`
ah' what have you gained` Teieon the men thiow on the giound the kotata and
the wiwi. Ten the tohunga selects a stalk of toetoe oi rarauhe, and places it neai
the giave in a diiection pointing towaids Hawaiki to be a pathway foi the spiiit,
that it may go in the stiaight path to those who died befoie him. Tis is named a
Tiri, and is also placed neai wheie he died, in oidei that his spiiit may ietuin as
an Atua foi his living ielations. Te peison to whom this Atua appeais is called

the kaupapa oi waka-atua. Whenevei the spiiit appeais to the kaupapa the men of
the family assemble to heai its woids. Heai the karakia of the kaupapa to pievail
on the spiiit to climb the path of the Tiri.
Tis is youi path, the path of Tawaki,
By it he climbed up to Rangi,
By it he mounted to youi many,
To youi Tousands,
By it you appioached,
By it you clung,
By it youi spiiit aiiived safely
To youi ancestois.
l now am heie sighing,
Lamenting foi youi depaited spiiit.
Come, come to me in foim of a moth,
Come to me youi kaupapa,
Whom you loved,
loi whom you lamented.
Heie is the Tiri foi you,
Te Tiri of youi ancestois, ()
Te Tiri of youi Pukenga,
Of youi Wananga,
Of me this Tauira.
THE REINGA OR HADES.
When the spiiit leaves the body it goes on its way noithwaid, till it aiiives at
two hills. Te ist of these hills is a place on which to lament with wailings and
cuuings. Teie also the spiiit stiips o its clothes.' Te name of this hill is Wai-
hokimai. Te name of the othei hill is Wai-otioti theie the spiiit tuins its back
on the land of life, and goes on to the Reienga-waiiua (Spiiits-leap). Teie aie
two long stiaight ioots, the lowei extiemities of which aie concealed in the sea,
while the uppei ends cling to a pohutukawa tiee. Te spiiit stands by the uppei
end of these ioots, awaiting an opening in the sea weed oating on the watei.
Te moment an opening is seen, it ies down to the Reinga. Reaching the Reinga,
'Spiiits on theii way to the N. Cape aie said to be clothed in the leaves of the wharangi, makuku,
and oropito.
e
theie is a iivei and a sandy beach. Te spiiit ciosses the iivei. Te name of the
new comei is shouted out. He is welcomed, and food is set befoie him. lf he eats
the food he can nevei ietuin to life.
TAIE OF TE ATARAHI.
Teie was a man named Te Ataiahi, who iemained ve nights and ve days in the
Reinga, and then ietuined to life. On the fh day afei this man died, two women
went out to cut ax leaves. While so employed they obseived the owei stalks of (e)
the ax spiinging up eveiy now and then, at a liule distance fiom them. Ten one
of the women iemaiked to hei companionTeie is some one sucking the juice
of the korari oweis. By degiees this peison came neaiei, and was seen by the
woman, who said the man is like Te Ataiahi, why, it suiely is Te Ataiahi. Hei
companion iepliedlt cannot be Te Ataiahi, he is dead. Ten they both looked
caiefully, and saw that the skin of the man was wiinkled and hanging loose about
his back and shouldeis, and that the haii of his head was all gone.
So the women ietuined to the Pa, and told how they had seen Te Ataiahi.
Aie you quite suie it was Te Ataiahi` said the men of the Pa. And the women
answeied, His appeaiance was like Te Ataiahi, but the haii of his head was all
gone, and his skin hung loose in folds about his back. Ten one was sent to look
at the giave wheie Te Ataiahi had been buiied. He found the giave undistuibed,
so he ietuined and said Siis, the body is well buiied, it has not been distuibed.
Ten the men went, and examined the place caiefully on eveiy side, and found
an opening on one side, a liule way o. Ten they went to the place wheie Te
Ataiahi had been seen by the women, and theie found the man seated on a ti
tiee. Tey at once knew him to be Te Ataiahi, so they sent foi the tohunga. Te
tohunga, came and iepeated a karakia, afei which, the man was iemoved to the
sacied place, and the tohunga iemained with him constantly iepeating karakia,
while the people of the Pa stood without looking on. Teie the man iemained
many days, food being biought foi him. Time passed, and he began to have again
the appeaiance of a Maori man. At length he iecoveied and got quite well. Ten (,)
he told how he had been in the Reigna, how his ielations came about him, and bid
him not to touch the food, and sent him back to the land of Light. He spoke also of
the excellence of the state in which the people of the Reigna dwelt, of theii food,
of theii choice delicacy the ngaro, of the numbeis of theii Pa, and the multitude
of the dwelleis theie, all which agieed with what the Atua have said, when they
visit men on eaith.
Vid. similai account. Tiaditions and Supeistitions of the New Zealandeis, p. 1o, et seq.
,
NGA PATUPAIAREHE OR FAIRIES.
One day while Ruaiangi was absent fiom his house a Patupaiaiehe oi laiiy came
to it, and nding only the wife of Ruaiangi within, caiiied hei o to the hills.
When the husband ietuined home his wife could not be found. He, howevei,
tiaced footsteps to the hills wheie the laiiies dwelt, but saw nothing of his wife.
Ten he felt suie she had been caiiied o by the laiiies, and ietuined soiiowing
and thinking of some plan to iecovei hei. At length, having thought of a plan,
he summoned the tohunga of the tiibethose skilled in biinging back lovethose
skilled in makutuin shoit all the tohunga. When these all assembled befoie him,
he said to them Te cause of my calling you is this. My wife has disappeaied.
Te tohunga ieplied When it is night, all of you leave youi houses. So when night
came eveiy one came foith fiom his house as the tohunga had oideied. Ten the
tohunga skilled in iestoiing love stood up, and afei some while discoveied that
the lost woman was with the laiiies. So he commenced a karakia to make hei
love foi hei Maori husband ietuin.
What wind is this blowing sofly to youi skin
Will you not incline towaids youi companion,
To whom you clung when sleeping togethei, (s)
Whom you clasped in youi aims,
Who shaied youi giiefs.
When the wind beais to you this my love,
lncline hithei thy love,
Sighing foi the couch wheie both slept.
Let youi love buist foith,
As the watei-spiing fiom its souice.
When the tohunga had ended this karakia he said to the husband Go, fetch youi
wife. When she meets you, be quick to iub hei all ovei with kokowai (ied-ochie).
So the man went, and when night came he lay down to sleep by the way side.
While he slept he saw his wife coming to meet him. With this he awoke knowing
well that the tohunga had spoken tiuly. At day-light he went on his way, and afei
some time came in sight of the Pa of the laiiies. No one was within the Pa. All
had gone foith to look at the Maori woman. Now a gieat desiie towaids hei Maori
husband had come to the woman boine to hei by the karakia of the tohunga, so
the woman said to hei laiiy husband Let me go and visit my new biotheis-in-
law. Tis she said deceitfully, foi when hei laiiy husband consented, she went
stiaight away to meet hei Maori husband, who, as soon as she came neai, iubbed
hei all ovei with kokowai, and hastened home with hei.
s
Meanwhile the laiiy husband awaited hei ietuin. He waited a long while,
and at last went to look foi hei at length he discoveied footsteps of a man and
woman, then he knew she had gone o with hei husband. So the wai-paity of the
laiiies assembled, and went to auack the Maori Pa. But they found the posts of the
Pa daubed ovei with kokowai, and the leaves used in the ovens foi cooking, thiown (,)
on the ioofs of the houses the Pa too was full of the steam of cooked food. As foi
the woman, she was placed foi concealment in an oven. So the laiiies feaied to
come neai, foi how could they entei the Pa in theii diead of the kokowai, and the
steam of the ovens which lled the couit-yaid. So gieat is theii diead of cooked
food.
Ten the tohunga Maori all standing up sung a karakia to put to sleep the
laiiies.
Tiust aside, thiust afai,
Tiust aside youi saciedness,
Tiust aside youi tohunga
Let me, let me maik you,
Let me maik youi biow,
Give me theieupon youi saciedness,
You mana, youi tohunga,
Youi karakia give me,
To place beside the oven-stones,
To place beside the cindeis,
To place beside the kokowai.
Now these iest on youi head,
On youi sacied places,
On youi female Ariki.
Youi saciedness is undone.
By the time this karakia came to an end, all the laiiies weie seated on the giound.
Teii chief then stood up, and sung thus
Alas' foi this day
Which now oppiesses me.
l stietched out my hand
To the mate of Tiiini.
lollowed weie my footsteps,
And chaimed was ietuining love,
With kokowai, oi ied-ochie.
At Piiongia theie. (o)
Tis the dieaded tiibe is undone,
Tiki and Nukupouii
And Whanawhana
And l Rangi-pouii
l caiiied o the woman,
l the ist aggiessoi
l went to entei the house of Ruaiangi,
To stietch out my hand,
To touch the Maori skin.
Te boundaiy is oven-maiked,
To pievent its being moved aside,
To guaid the wife in safety.
He thought the powei of his karakia would appeai, but it could not conquei the
devices of the Maori tohunga, foi how could it pievail against the cooked food,
and the oven-stoves, and the kokowai, and the many othei devices of the tohunga.
Hence it was seen that the powei of karakia was not possessed by the laiiies. Te
only powei given to them was to smothei men.
CHAPTER V. (1)
THE MAORl CHlEl Ol OLDEN TlME.
.Homer.
Te Chiefs who came fiom Hawaiki to Aotea-ioa in the canoe Aiawa weie the
followingTia, Maka, Oio, Ngatoioiiangi, Maiu-punganui, lka, Whaoa, Hei, and
Tama-te-kapua. Afei theii canoe was hauled ashoie at Maketu, these chiefs set
Names of the laiiy chiefs.
o
out to exploie the countiy, in oidei to take possession of land each foi himself
and his family.
Tia and Maka went to Titiiaupenga, at Taupo, and theie iemained.
Oio went to Taupo, and thence to Wanganui.
Ngatoioiiangi went to Taupo, and died at Ruapehu.
Maiupunga went to Rotoiua, and died theie.
lka went to Wanganui, and died theie.
Whaoa went to Paeioa.
Hei went to Whitianga (Meicuiy Bay). He was buiied at O-a-Hei, on the
extiemity of the piomontoiy.
Tama-te-kapua went to Moehau (Cape Colville).
Waitaha, son of Hei, and Tapuika, son of Tia, and Tangihia, son of Ngatoio-
i-iangi, iemained at Maketu. Tuhoio, and his youngei biothei, Kahumata-momoe,
sons of Tama-te-kapua, also iemained at Maketu. Teii Pa was named Te Koaii,
and is still a sacied place. Teii house was named Whitingakongako. Kahu had a
cultivation named Paiawai, which his mothei gave him.
While he was at woik one day in his gaiden, Tuhoio stiuck him, and they (:)
stiove togethei. Te eldei biothei fell, and being beneath his youngei biothei was
held down by him on the giound. Ten theii childien and the whole tiibe ciied
out, Let youi eldei biothei iise up. So he let him go, but theii quaiiel continued
with angiy woids. Some day l will be the death of you, said Kahu, and no one
shall save you. Tuhoio, eniaged, again stiuck Kahu, but he was thiown to the
giound a second time by Kahu. Ten Tuhoio seized hold of Kahus eai, and toie
fiom it a gieen-stone, the name of this stone was kaukaumatua. Tuhoio kept it,
and some time afeiwaids buiied it in the giound, at the foot of the post by the
window of theii fatheis house.
Afei this Tuhoio iesolved to follow his fathei, Tama-te-kapua. So he went,
he and all his childien. He lef none behind. He went to Moehau, and theie he
and his fathei both died.
When Tama-te-kapua was on the point of dying, he said to his son, Tuhoio,
You must iemain sacied foi thiee yeais, and dwell apait fiom the tiibe. Let theie
be thiee gaidens by the sides of youi house, set apait as sacied, in which you
aie to cultivate food foi the Atua. On the fouith yeai awaken me fiom sleep, foi
my hands will be evei gatheiing up the eaith, and my mouth will be evei eating
woims, and giubs, and exciement, the only food below in the Reinga (abode of
spiiits). When my tuuta diops down, and my head falls down on my body, and
my hands diop down, and the fouith yeai aiiives, tuin my face to the light of day, ()
and disintei my papa-toiake. When l aiise you will be noa (fiee fiom tapu.)
Point of junction of the spine and skull.
Lowei extiemity of the spine.
1
lf clubs thieaten to stiike,
You will see to itYes, yes.
lf a wai paity is abioad,
You shall stiikeYes, yes.
Having thus said, Tama-te-kapua died, and was buiied by his son on the summit
of Moehau.
Te thiee yeais enjoined by Tama weie not ended, when Tuhoio com-
menced cultivating food as foimeily, so the sacied iemains of his fathei tuined
against him, and he died.
A shoit time befoie his death, his sons, Taiamainuku, Waienga, and
Huaieie, assembled in his piesence. Wheieupon Tuhoio said, Youi youngei
biothei must buiy me. So the youngei son was called. lhenga came and sat be-
side his fathei in his sacied house, who thus instiucted him When l am dead,
caiiy me out of the house, and lay me out naked to be youi Ika-hurihuri (twisting
sh). liist bite with youi teeth my foiehead, next bite with youi teeth my tahito
(peiineum). Ten caiiy me to the giave of youi giandfathei. When l am buiied,
go to Maketu.
Why must l go to Maketu`
Tat youi uncle may peifoim the ceiemonies to iemove youi saciedness.
But how shall l know him` ()
Ten the fathei said, He will not be unknown to you.
Ho' some one will kill me on the way.
Not so. You will go in safety along the sea-shoie.
But l shall nevei nd him.
You cannot mistake him. Look at his iight eai foi a pait hanging down. He
is a big, shoit man, with a sleepy eye. When you appioach youi uncle, in oidei
that he may know you, go at once and seat youiself on his pillow. When you
aie both fieed fiom saciedness, seaich foi the eai-diop of youi uncle undei the
window-post.
But how shall l nd it`
You will nd it. Dig foi it. lt is buiied theie wiapt in a piece of cloth with
manuka baik outside it.
So, when the fathei died, his naked body was biought out of the house, and
laid on the giound. Te youngei son bit with his teeth the foiehead, and then bit
with his teeth the tahito of his fathei, saying at the same time, Teach me when l
sleep.
Omens weie gatheied fiom the movement of the dead body. Te woid sh oi canoe is ofen used
symbolically foi a man.
Te peiineum and head aie consideied the most sacied paits of the human body.
:
Te ieason why he bit the foiehead and the tahito was that the mana, oi
sacied powei of his fathei, might inspiie him, so that he might become his tauira,
i.e., the living iepiesentative of his mana and karakia. Ten the young man thus
addiessed the coipse lf an enemy auack us heieafei, show me whethei death
oi safety will be ouis. lf this land be abandoned, you and youi fathei will be
abandoned, and youi ospiing will peiish.
Ten the coipse moved, and inclined towaids the iight side. Afeiwaids it ()
inclined towaids the lef side. A second time it inclined to the iight, and afei-
waids to the lef side. Afei that the moving of the body ceased. Teiefoie it was
seen that it was an ill-omen, and that the land would be deseited.
Afei this laying out of the coipse, its legs weie bent, so that the knees
touched the neck, and then it was bound in this position with a plaited giidle.
Afeiwaids two cloaks, made of kahakaha, weie wiapt aiound the coipse, ovei
which weie placed two cloaks such as old men weai, and then a dog-skin cloak.
leatheis of the albatioss, the huia, and the kotuku (white ciane), weie stuck in the
haii of the head, and the down bieasts of the albatioss weie fastened to the eais.
Ten commenced the tangi (diige, oi lament). Ten the last faiewell woids weie
spoken, and the chiefs made speeches. Te lament of Rikiiiki, and the lament of
Raukatauii foi Tuhuiuhuiu was chanted, and the coipse was buiied on the iidge
of Moehau.
Now, when the young man slept, the spiiit of his fathei said to him, When
you aie hungiy, do not allow youi mouth to ask foi food, but stiike with a stick
the food-basket. lf you aie thiisty, stiike the gouid. Eveiy night the spiiit of the
fathei taught the young man his karakia, till he had leaint them all, afei which
he said to his son, Now we two will go, and also some one to caiiy food.
So they went both of them, the fatheis spiiit leading the way. Staiting
fiom Moehau they passed by Heietaonga, Whangapoua, Taiiua, Whangamata,
Katikati, and Matakana. Teie they iested. Afei that they went on to Rangi- (e)
waea, wheie lhenga embaiked in a small sacied canoe, while his tiavelling com-
panion went on boaid a laige canoe. Ten they ciossed ovei to Waikoiiii. Heie
Waitaia wished to detain him, but he would not stay. He went stiaight onwaids
to Waiiakei, and the Houhou. He met a man, and enquiied wheie Kahu dwelt.
Te man said, At the gieat house you see yondei. So lhenga went on, and hav-
ing ieached the place wheie the Aiawa was hauled ashoie, he looked about him,
and then went on to the sacied place, the Koaii, and theie lef his fatheis ueta.
He then ascended the cli to the Teko, and climbing ovei Kahus dooiway, went
stiaight on to the sacied pait of the couityaid, and seated himself on Kahus pil-
Te ueta is a whisp of weeds oi giass used to wipe the anus of the coipse. lt is afeiwaids bound
to a stick, and is caiiied as a talisman.

low.
Meanwhile Kahu was on the beach, wheie guests weie usually enteitained,
busied about sending o a canoe with food foi the Atua at Hawaiki, and foi
Houmaitahiti, food both cooked and uncooked. Tis canoe was made of raupo (a
species of buliush). Teie was no one in the canoe, only stones to iepiesent men.
Teie Kahu was busied sending o his canoe, when his wife, Kuiwai, shouted
to him, Kahu, Kahu, theie is a man on youi iesting place. Ten Kahu ciied out,
Take him, shove himdown heie. Te woman ieplied, Who will daie to appioach
youi pillow, the man is tapu. Ten Kahu shouted, ls he seated on my pillow`
Yes. l am mad with angei, said Kahu, his head shall pay foi it.
lhenga was diessed in two dog-skin cloaks, undei which weie two kahakaha (,)
cloaks. As Kahu went up towaids the Pa he asked, Which way did the man come.
Te woman ieplied, He climbed ovei youi gate.
By this time Kahu had ieached the fence, and caught sight of the young
man.
He no soonei saw him than he iecognised his likeness to his biothei,
Tuhoio, and stiaightway welcomed himOh' lt is my nephew. Welcome, my
child, welcome. He then began lamenting, and muimuiing woids of aection
ovei him, so the tiibe knew that it was the young son of Tuhoio.
Afei the lament, Kahu made inquiiy foi his biothei, and the young man
said, My fathei is dead. l buiied him. l have come to you to peifoim the ceie-
monies of the pure and the horohoro, to iemove my saciedness. lmmediately Kahu
shouted to the tiibe, Te marae (couityaid) is tapu, and led the young man to
the sacied house of the piiests. He then oideied food to be piepaieda dog of the
bieed of liawaiuand while it was being cooked, went with the young man to dip
themselves in the iivei. His companion, a son of his biothei, Waienga, iemained
with the iest of the tiibe. When they had dipped in the iivei, Kahu commenced
cuuing the young mans haii, which is a pait of the ceiemony of Pure. ln the
evening, the haii being cut, the mauri, oi saciedness of the haii, was fastened to
a stone.
Ten Kahu went with lhenga to the Koaii, wheie the ueta of the coipse had (s)
been lef, and theie chanted a karakia. Tey then iested foi the night.
Te next moining the ceiemony of the Pure was nished, and the following
karakia was chanted by Kahu
Complete the iite of Puie,
By which you will be fiee fiom
Te haii of the head, in this ceiemony, was made fast to a stone, and the saciedness of the haii
was supposed to be tiansfeiied to this stone, which iepiesented some ancestoi. Te stone and haii
weie then caiiied to the sacied place belonging to the Pa.

Te evil inuence of Po,

Te bewitching powei of Po.
liee the canoe fiom saciedness, O Rangi,
Te canoe of stumbling unawaies, O Rangi,
Te canoe of death unawaies, O Rangi.
Daikness foi the Tipua, daikness.
Daikness foi the Antient-one, daikness.
Some light above,
Some light below.
Light foi the Tipua, light.
Light foi the Antient-one, light.
Te uwha' is held alof.
A squeeze, a squeeze.
Piotection fiom Tu.
Afei this they went to paitake of food, and the oven of the kohukohu was
opened. While the oven was being uncoveied by Hine-te-kakaia (the fiagiant
damsel), she took caie to tuin aside hei face, lest the savoui of the kumara and
the steam of the sacied oven should come neai hei mouth, lest evil should come
to hei. She did not even swallow hei spiule, but constantly kept spiuing it foith.
When the food was set befoie Kahu and lhenga, lhenga took up some of the (,)
kohukohu in which weie wiapt two kumara, and held it in his hand, while Kahu
chanted the following karakia
Rangi, gieat Rangi,
Long Rangi, daik Rangi,
Daikling Rangi, white-stai Rangi,
Rangi shiouded in night.
Tane the ist, Tane the second,
Tane the thiid, &c.
(Repeated to Tane the tenth).
Tiki, Tiki of the mound of eaith,
Tiki gatheied in the hands,
To foim hands and legs,
And the fashion of a man,
Whence came living men.
Toi,
Rauiu,
'Uwha, the bivalve shell used foi cuuing the haii.
Kohukohu, the plant chick-weed, in the leaves of which the sacied kumara was wiapped.

Whetima,
Whetango,
Te Atua-hae,
Toi-te-huatahi,
Tuamatua,
Houmaitahiti,
Ngatoioiiangi,
And youi ist boin male
Now living in the light of day.
While Kahu chanted thus, the kohukohu was held in the hand of lhenga. Kahu
then pioceeded with the diiect male line
Tangihia,
Tangimoana,
Tumakoka,
Tukahukuia,
Tuhoto,
Taiawhai.
Teie ended the iecitation of Kahu, and he went on to his own piopei line (eo)
Houmaitahiti,
Tama,
Tuhoio,
And to youi ospiing boin to life,
And to the light of day.
Tis is youi kohukohu of the horohoronga,
To make light the weight of tapu.
He is fiee, he is ieleased fiom tapu.
He goes safely wheie food is cooked,
To the evil mighty spiiits of Night,
To the kind mighty spiiits of Night,
To the evil mighty spiiits of Light,
To the kind mighty spiiits of Light.
Ten the kohukohu was oeied as food to the stone images, and was divided foi
Houmaitahiti, foi Ngatoioiiangi, foi Tama-te-kapua, and foi Tuhoio, and was
e
piessed into theii mouths. Tis being done lhenga took up anothei kohukohu,
and held it in his hand iaising it alof, while Kahu chanted the following karakia
loi Hine-nui-te-po,
loi Whati-uii-mata-kaka,
loi the evil old women of Night,
loi the kind old women of Night,
loi the evil old women of Day,
loi the kind old women of Day,
loi Keaioa,
Whose ospiing is boin to life,
And to the biight light of day, (e1)
Tis kohukohu is oeied foi you,
Te kohukoku of the Ruahine.
He is fiee, he is no longei tapu.
Te female Atua weie then fed with the kohukohu as in the foimei case. Ten pait
of the kohukohu was oeied foi the mothei, Whaka-oti-iangi.
Tuin away Night,
Come Day.
Tis is the kohukohu of fieedom,
And deliveiance fiom tapu.
Tis done, lhenga took up anothei kohukohu, and held it alof in his hand, while
Kahu chanted thus
Close up Night, close up Day,
Close up Night as the sof south wind.
Te tapu of the food
And the mana of the food,
Te food with which you aie fed,
Te food of Kutikuti,
Hence the teim horohoronga (swallowing) given to the ceiemony. lt is to be iemaiked that the
distinguishing name given to vaiious ceiemonies was taken fiom some stiiking ciicumstances con-
nected with it,thus, a sacied oven is named kohukohu fiom the leaves of the plant in which the
kumara was wiapt &c.
Keaioa and Whaka-oti-iangi being both sacied female ancestoiswives of Ngatoio and Tama,
iepiesented the Ruahine, the swallowing of this food by whom was iequisite in iemoving the tapu.
Te tapu, oi saciedness of Kahu, was supposed to be tiansfeiied to the kohukohu, and when this was
eat by the ancestial spiiits, the tapu was deposited with them.
,
Te food of Pekapeka,
Te food of Haua-te-iangi.
l eat, Uenuku eats.
l eat, Kahukuia eats.
l eat, Rongomai eats.
l eat, lhungaio eats.
l eat, ltupaoa eats.
l eat, Hangaioa eats.
l eat, Ngatoio-iiangi eats.
l eat, Tama eats.
Tis ended, Kahu pioceeded thus (e:)
lf l fall fiom the piecipice,
Let me not be haimed.
lf l fall on the taramoa,
Let me not be sciatched.
lf l eat of the maihi of tohungas house,
Let me not be haimed.
Be thou undeimost,
While l am uppeimost.
Give me youi mana to stiike down.
Close tight youi spiiit-devouiing teeth.
Close tight youi man-devouiing teeth.
Ten Kahu spat on the kohukohu, bieathed on it, and oeied it to Tama, that is to
say, to the image of Tama-te-kapua. Kahu and lhenga then ate the food cooked
foi them in the sacied oven. lhenga ate with a foik, while at the same time he fed
Kahu with his lef hand.
Te same ceiemonies weie obseived at the evening meal.
Eight days afei the ceiemony of Pure, the heait of lhenga conceived a desiie.
He was taken with the faii face of Hinetekakaia, so he asked Kahu, When shall
we two be fiee fiom tapu` Kahu ieplied We two will not soon be fiee. Oh' be
quick, said lhenga, that l may ietuin to my eldei biotheis, to my mothei, and
to my sisteis. Kahu said, You will not be dismissed soonnot until the tapu is
completely iemoved fiom you. How many nights, then, afei this`
Kahu answeied, Twenty nights. (e)
Maihi aie the two boaids placed at an angle at fiont gable of a house. lf the wood of a sacied
house weie to be accidentally used as iewood foi cooking puiposes, anyone who ate the food thus
cooked would be guilty of a ciime, to be punished by the Atua with disease oi death.
s
Ho' what a veiy long time, said lhenga, foi oui tapu.
Te iemonstiance of the young man heie ended, but not long afeiwaids he
peisisted in the same mannei. Teieupon Kahu began to consideiHa' what is
it my nephew peisists about` So he asked, Why aie you in so gieat a huiiy to be
fiee fiom tapu` Ten the young man spoke out, Whose daughtei is the maiden
who cooks oui food`
Mine, ieplied Kahu.
My feai, said lhenga, lest some one may have hei.
l thought theie must be something.
Do not let some othei man have hei.
Youi cousin shall be youi wife, said Kahu, calling the damsel Come heie,
giil, neai the dooi.
Te giil came laughing, foi she knew she was to be given to lhenga.
Ten said Kahu Youi cousin has a longing foi you.
lt is well, ieplied the damsel.
Oh' my childien, muimuied Kahu. He then cautioned his daughtei not to
entei the house wheie young people iesoit foi amusement.
l nevei go to the play-house, ieplied Hinetekakaia, l always sleep with
my mothei in oui own house.
You do well, said Kahu, in twenty days we shall both be fiee fiom oui
tapu.
So they both continued to dwell in theii sacied house by themselves, and
the damsel always cooked food foi them, and when the day xed by Kahu came (e)
he sent lhenga in a canoe to catch sh to complete the ceiemony of iemoving
the tapu. Te sh weie caught, and two ovens weie piepaied to cook thema
sacied oven foi the tohunga, oi seeis skilled in sacied loieand a fiee oven foi
the tauira, oi those being instiucted in sacied loie. And when the food was cooked
they assembled to eat it the tohunga on the iight hand fed each othei by hand,
and the tauira on the lef ate fieely theii unsacied food. Tis was done to lighten
the weight of the tapu, in oidei that they might be fiee. When all this was done,
and they weie no longei tapu, Hinetekakaia became the wife of lhenga.
Te following moining lhenga seaiched foi the gieenstone kaukaumatua,
and found it in the place wheie Tuhoio had buiied it. He then fastened it to the
eai of Hinetekakaia, bidding hei go and show the tieasuie to hei fathei. When
Kahu beheld his lost tieasuie hanging fiom his daughteis eai he gave uueiance
to his feelings with teais and woids of aection foi his dead biothei, and when
the tangi oi lament was ended, bid hei keep the tieasuie foi heiself, and foi hei
cousin.
Some time afeiwaids Hinetekakaia conceived, and lhenga went to catch
,
kiwi foi hei turakanga. He took with him his dog Potakatahiti, one of the same
bieed as the dog of the same name which was devouied by Toi and Uenuku.
Ciossing the swamp Kawa, he went to Papanui, and aiiiving at the cioss-ioad (e)
at Waipumuka ascended the hill Paietawa. Tence he went on to Hakomiti, and
Pukeiangioia, and began to hunt kiwi. Te dog feeling the heat, and becoming
thiisty, went o in seaich of watei, at the same time hunting kiwi. When he
caught a kiwi he lef it on the giound. At last a kiwi ian a long way, and tiied to
escape by iunning into a lake wheie the dog caught it. Te dog then began to catch
in its mouth the small sh called inanga, and having lled its belly ietuined by the
way it had come, always picking up the kiwi, which it had lef on the giound, and
caiiying them in his mouth, till he ieached his mastei, laid them on the giound
befoie him. Seeing the dog diipping with watei, lhenga said to his companions,
Ho' the dog has found watei. Teie is a lake below, peihaps. Howevei they did
not then go to look foi it, foi they weie busied about cooking food. Meanwhile
the dog began to ioll on the giound in fiont of lhenga, belly upwaids. lt then lay
down, but not long afei began to vomit, and the inanga weie seen lying on the
giound. Ten they went to look foi the watei, and the dog ian befoie thembaiking
eveiy now and then to let his mastei know which way he was going. ln this way
they soon came to the lake. Shoals of inanga weie leaping on the watei, so they
made a net with bianches of fein, and having caught a gieat many, cooked some
foi food, afei which they ietuined to Maketu, caiiying with them basketsful of
inanga to show to Kahu, that he might know how the lake abounded with food.
lhenga named the lake Te Roto-iti-kite-a-lhenga (the small lake discoveied by
lhenga), thus claiming it as a possession foi his childien.
When they ieached Maketu lhenga told Kahu about the lake he had discov- (ee)
eied.
Wheie is it` inquiied Kahu.
Beyond the hills.
ls it a long way on`
Yes, said lhenga.
Beyond the ist iange of hills` inquiied Kahu.
At the sixth iange of hills, said lhenga.
Oh' it is neai, said Kahu.
Ten lhenga bid his companions show Kahu the food they had biought.
But Kahu said, No, leave it alone till to-moiiow.
Te next moining the oven was made ieady foi the ceiemony of Turakanga.
Hinetekakaia dipped in the iivei, and two mounds of eaith weie madeone foi a
Turakanga (thiowing down) was a ceiemony in which a stick set up to iepiesent the path of
death was thiown down. A foim of karakia was, at the same time, used.
Vid. Sii G. Gieys Mythology and Tiaditions, p. e.
male child, and one foi a female child. Te path of death was thiown down, and
the path of life set up. Ten the woman tiampled on the mound foi the male child
with one foot, and with the othei foot she tiampled on the mound foi the female
child. Ten she ian and plunged in the iivei, and when she iose to the suiface she
swam ashoie, put on hei tawaru, and ietuined to hei house.
When the food was cooked all the men assembled to eat itthe men of the
iace of Houmaitahiti. Teie weie six hundied kiwi, and two baskets of inanga.
And as he was eating Kahu muimuied, Ho' ho' what piime food foi my giand-
child.
Afei some time a child was boin and was named Tama-ihu-toioa, and when (e,)
it giew stiong in limb, so that it could tuin about fiom one side to the othei, Kahu
said to lhenga, Go, seek lands foi youi child.
CHAPTER VI. (o8)
CLAlMlNG AND NAMlNG LAND.
No place in the woild evei ieceived a name which could not be ac-
counted foi, though theie aie hundieds of such names of which we
can now give no explanation.Farrar on Language, p. ::.
lhenga set out with foui companions. He went in a dieient diiection to that
of his foimei jouiney. He now went by way of Matapaiu, Te Hiapo, Te Whaie-
pakau-awe. When on the summit of the iidge he looked back towaids Maketu, and
gieeted his home theie. Ten tuining iound he sawthe steamof the hot spiings at
Ruahine. Believing it to be smoke fiom a ie, he said to his companions, Ha' that
land has been taken possession of by some one. Let us go on. Tey enteied the
foiest, and having passed thiough it, came to a wateifall. Afeiwaids they came to
a lake in which was a laige island. Pioceeding along the shoie of the lake lhenga
gave names to vaiious places. On aiiiving at a point of land juuing out into the
1
lake, which he named Tuaia-hiwi-ioa, they halted, foi they saw a ock of shags
peiched on the stumps of some tiees in the lake. Tey made snaies and fastened
them to a pole to catch the shags, and placed the pole on the stumps of the tiees.
Piesently the shags peiched on the pole, and weie caught in the snaies, some by
the legs and some by the neck. But the shags ew o with the snaies, pole and
all. Te young men thought they would alight in the lake, but lhenga said, No,
they aie ying on, they will alight on Te Motu-tapu-a-Tiniiau. lhenga had given (e,)
this name to the island, which was afeiwaids named Mokoia by Uenuku-kopako.
Ten lhenga went alone in puisuit of his biids along the boideis of the
lake. He passed by Ohinemutu, wheie he found the hot spiings, and the steam
which he had supposed to be the smoke of a ie. When he ieached the hill at
Kawaha, looking down he saw the smoke of a ie buining below at Waiohiio, so
he thought with himself, Shall l go on, oi no` He decided on the no, foi he saw
a net hanging neai a stage, on which theie was food, so he went to look foi the
tuahu oi sacied place foi the net. When he had found it he foithwith set to woik
to caiiy o the eaith, and the posts, and the old decaying inanga, in oidei to make
a tuahu foi himself by the face of the cli at Kawaha. Ten he biought fiesh eaith
and new posts to the tuahu of the man of the place, and caiiied away some posts
paitly buint by ie. He also stiipt o the baik fiom bianches of koromuka and
angiangi, and fastened them togethei with ax, and set them up in the inclosuie
of the tuahu belonging to the man of the place. When lhenga had done all this
secietly, he named his own tuahu Te Peia-o-tangaioa, and went on to the place
wheie the ie was buining.
As soon as he was seen, the people of the place waved theii cloaks, and
shouted ciies of welcome. And when the ceiemony of uhunga was ended, the
chief, whose name was Tu-o-iotoiua, inquiied when lhenga had come to the lake.
Ho' this is my own land, said lhenga.
Wheie is youi land` asked Tu.
Why, this veiy land, ieplied lhenga. l ought iathei to ask you how long (,o)
you have been heie`
Why, l have been heie this long time.
No, no' l was heie ist.
No, said Tu, l and youi uncle weie ist heie.
lhenga, howevei, peisisted. Ho' suiely you came last. Te land belongs to
me.
What sign have you, said Tu, to shew that the land is youis`
What is youi sign` ieplied lhenga.
A tuahu, said Tu.
Come on, said lhenga, let me see youi tuahu. lf youi tuahu is oldei than
mine, you tiuly came ist, and the land is youis.
:
Tu consented, and led the way to his tuahu. When they aiiived theie, it had
the appeaiance of having been newly made.
Ten said lhenga, Now come and look at my tuahu, and my ngakoa. So
they went togethei to the Peia-o-tangaioa, wheie they found a heap of decaying
and diied old inanga which lhenga had biought theie fiom the tuahu of Tu-o-
iotoiua. So when Tu beheld them, and the old buint posts which lhenga had
stolen, he was so puzzled that he was almost peisuaded that lhenga must have
been the ist to occupy the land. Howevei, he said, let me see youi net.
Come up highei, said lhenga, and l will shew you my net. And he then (,1)
pointed to a maik on a distant cli, caused by a landslip.
Why, that is a landslip, said Tu.
No, said lhenga, it is a net quite new. Look at that othei net which is
hanging up, and looks black, that is the old net.
Tu thought it must be as lhenga said, so he agieed to leave the land, asking
at the same time who lived on the island.
Te name of the island, said lhenga, is Motu-tapu-a-Tiniiau. l named it.
Ten said Tu, Will you not consent to my living theie`
Yes, said lhenga, you may go to the island. Tus the main land came to
the possession of lhenga.
Ten lhenga boiiowed a small canoe belonging to Tu, and went on in seaich
of his ock of shags. He found them hanging in a kahikatea tiee neai Waikuta. He
called the stieam by that name because of the plant kuta, which giew abundantly
theie. He named the land Ra-ioa, because of the length of the day occupied in
his canoe. He climbed the tiee and thiew down the biids, and placed them in
the canoe. Ten he went on and came to a iivei which he afeiwaids named
Ngongotaha. Teie was a hill haid by to which he gave the same name. Te hill
belonged to the Patupaiaiehe oi laiiies. Tey had a Pa on the hill named Tuahu-o-
te-atua. He heaid them playing on the putorino, the koauau, and the putara,
so he thought men must be living theie. He climbed the hill, and when he got (,:)
neai, he heaid the sounds of the haka and waiata
A canoe, a canoe,
A canoe of ax, a canoe.
Giow kawa,
Blaze kawa.
Tie up caiefully
With leaf of ax,
Blazing kawa.
Ngakoa weie oeiings to the Atua of sh and othei kinds of food.
Dieient kinds of wind instiuments iesembling the ute, only vaiying in theii length.

Whakatauihi made this haka. His was also the pioveib, ko te ure tonu; ko te raho
tonu. He it was who avenged the death of Tuhuiuhuiu.
When lhenga got neaiei he peiceived that they weie not men, but Atua.
Teie was a ie buining on a tiee. So he stopt suddenly to look at them, while
they looked at him. A nanakia, shouted one of them, iunning foiwaid to catch
him. But lhenga ed, and, as he was iunning, set ie to the diy fein with a lighted
biand he had in his hand. Te whole fein was ablaze, and the tiibe of laiiies ed
to the foiest and the hills. Ten lhenga went back to look at theii Pa which had
been buint by the ie. Teie he found the kauae oi jaw-bone of a moa, so he
named the place Kauae. He then ietuined to the shoie of the lake, and went on in
his canoe. He named the hill Ngongotaha, because of the ight of the laiiies.
lhenga paddled along the shoies of the lake giving names to many places as
he wentWeiiweii, Kopu, Te Awahou, Puhiiuawhich last he so named because
the bunch of featheis fastened to his paiaka fell o. At anothei place the inanga
leaped out of the watei, and some fell into his canoe, so he named it Tane-whiti. (,)
Anothei place he named fioma boastful thought in his mind, Tu-pakaiia-a-lhenga
(lhengas boasting). He passed by the iivei Ohau. He had named this iivei befoie,
when he ist came to the lake, fiom the name of his dog. As the dog was swim-
ming acioss it was diawn in by a whiilpool, and so was diowned. Next he came
to the land-slip on the mountain which he had made Tu believe to be a net. He
named it Te Tawa, because he lef theie a pole used foi pushing the canoe, which
was made of the wood tawa. Te pole stuck so fast in the giound that he could
not pull it out, so he lef it theie. Afei passing the point Tuaia-hiwi-ioa he came
in sight of his companions. Te shout iesounds, Oh' it is lhenga. Come heie,
come heie, siipaddle hithei. His wife ian down to the watei side as the canoe
touched the beach.
See what food you have lying theie, said lhenga. Hine-te-kakaia caught
up a bundle of iats, and when she saw theii teeth she exclaimed , , he niho
kiore (eh' eh' a iats tooth). So the place was named Te Niho-o-te-kioie. Again
she made an exclamation of admiiation at the heap of biids, ln tiuth, in tiuth, a
wondeiful heap. Come, siis, come and look at it. So that place was also named
Kahui-kawau, oi llock of Shags. Ten the biids weie cooked, and the next day
they all depaited to ietuin to Maketu. Tey went to fetch Kahu. Te food, the
shags, the bundle of iats, the gouid of inanga, and the gouid of porohi'a tempt-
ing bait to make Kahu come.
Tey ieached the Hiapo, and iested theie the night. Kuiwai and Haungaioa (,)
gave that name, because they lef theii biothei Hiapo theie, and he died theie.
Vide Tiaditions and Supeistitions, p. es.
'Porohi, a small sh of the lake.

Hiapo sawthe koko hopping about the tiees, and iemained behind while his sisteis
went on to Maketu to caiiy messages fiom Hawaiki to Ngatoioiiangi.
Te next day they went on, and when they ieached Totaia-keiia they weie
seen fiom the Pa by Tawaki. Ten came shouts fiom the Pa, Come, heaven-
sent guest, biought hithei by my child fiom beyond the sky. Come, come. Tey
aiiivethe tangi commencesthen speeches aie made. Meanwhile food is being
piepaied. When they had done eating the food, Tawaki said to lhenga, Tell us
about youi tiavels. Whence come you, lost one`
l have seen a sea, said lhenga, l found a man theie.
Who is the man` asked Tawaki.
Maiupunga-nui, and his son.
Tey all knew that the son was Tu-o-iotoiua. So Kahu inquiied Wheie is
youi uncle and his fathei`
Tey iemain theie, said lhenga, l have made them go to the island.
Well done, son-in-law, said Kahu.
Ten the food biought by the men was laid in a pile befoie Tawaki in the
couityaid of Whitingakongako. And Tawaki said to his sistei Give some foi me
and youi fathei. So she gave the bundle of iats, and the shags, and the gouid of
inanga, and the othei sh. And Tawaki and his fathei sent them to theii own
dwelling-place.
As he was eating the food Kahu exclaimed Ha' ha' food sent fiom the sky, (,)
food of Aotea-ioa. Why that land of youis is Hawaiki. lood falling into youi
mouth.
Yes, yes, said lhenga, ist kindle the oven. When it is heated you fetch
the food fiom that sea in baskets full.
Ten said Kahu Ah' that land is a land foi you, and foi youi wife, and foi
youi ospiing.
Let us all go theie, said lhenga. To which Kahu consented.
Ten lhenga said, Let the mana of that land go to you. You aie the Ariki of
that landyou and youi ospiing.
Yes, ieplied Kahu. Since you, my Ariki, aie so gieat a gentleman as to bid
the youngei biotheis son dwell on that land of youis. Yesl consent that we all
go.
Ten the food biought by Hinetekakaia was poitioned among the whole
tiibe.
Ten days afeiwaids they lef Maketu, twenty in numbei, ten of the iank of
chiefs, and ten men to caiiy food. When they ieached the small lake, discoveied
by lhenga, he said to Kahu You aie the Ariki of this lake. Hence the song of
Taipaii

By Hakomiti was youi path hithei

To Paiipaiitetai, and to that Rotoiti of youis,
Sea discoveied by lhenga,
Teieof Kahu was Ariki.
Tence they went on to Ohou-kaka, so named by Kahu fiom a paiiot-feathei hou-
kaka, which he took fiom the haii of his head, and stuck in the giound to become (,e)
a taniwha oi spiiit monstei foi that place. When they ieached the place wheie
theii canoes had been lef they launched two, a small sacied canoe foi Kahu, and a
laige canoe foi the otheis. Ten they embaiked, and as they paddled along coming
neai a ceitain beach, Kahu thiew o his clothes, and leaped ashoie, naked. His
two giandsons, Tama-ihu-toioa and Uenuku, laughed and shouted Ho' ho' see,
theie go Kahus legs. So the place was named Kuwha-iua-o-Kahu. ln this way
they pioceeded, giving names to places not befoie named, till they ieached Lake
Rotoiua. Tey landed at Tuaia-hiwi-ioa, and iemained theie seveial nights, and
built a whata, oi food-stoie iaised on posts, so that place was named Te Whata.
Ten going on by way of the Hot Spiings, they aiiived at Te Peia-o-
tangaioa, and Wai-o-hiio, the stieam wheie Tu-o-iotoiua foimeily dwelt. Next
they came to Ngongotaha, which Kahu named Paiawai, afei his gaiden at
Maketu.
Afei they had dwelt two whole yeais at Paiawai Kahu deteimined to visit
his nephew Taiamainuku. Taiamainuku and Waienga, the eldei biotheis of
lhenga, had abandoned the land at Moehau. Te foimei had gone to the Waiioa
at Kaipaia, and the lauei to the Kawakawa at the Bay of lslands, and had seuled
theie. So Kahu set out with his son-in-law lhenga, and his son Tawaki, and some
tiavelling companions. He lef behind at Paiawai his daughtei Hine-te-kakaia,
and hei son Tama-ihu-toioa. He also lef Uenuku, the son of Tawaki, and his
wife, Waka-oti-iangi, to keep possession of Paiawai as a peimanent abode foi
them.
Aiiiving at the hills they iested, and Kahu sought a sheltei undei a rata (,,)
tiee, which he named Te Whaka-maiumaiu-o-Kahu (Kahus sheltei). Teieupon
lhenga peiceiving that Kahu was giving his own name to the land, pointed to a
matai tiee, foi he saw a ioot juuing out fiom the tiunk of the tiee iesembling
a mans thigh, he theiefoie named it Te Uie-o-Tuhoio. He named it afei his
fatheis ure to weigh down the name of Kahu, his fathei-in-law, so that the place
might go to his own descendants. And it went to his descendants, and is now
in possession of Ngatitama. As they went on Kahus dog caught a kakapo, so he
named the place Te Kakapo. A liule fuithei on they came to a pait of the hill
wheie a stone piojected fiom the face of the cli. Ten Kahu chanted a karakia
called Uru-uru-whenua
e
l come to Matanuku,
l come to Mataiangi,
l come to youi land,
A stiangei.
leed thou on the heait of the stiangei.
Put to sleep mighty spiiits,
Put to sleep ancient spiiits,
leed thou on the heait of the stiangei.
So he named the place Matanuku, which name iemains to this day.
Aiiiving on the banks of the iivei Waikato he ciossed ovei and iested while
food was being cooked. Te young men weie veiy dilatoiy, and Kahu was angiy
at theii laziness, so he named the place Mangaie. Afeiwaids they came to the
iivei Waipa, ciossing which they passed ovei Piiongia to Waingaioa, and thence
along the sea beach to the mouth of the iivei Waikato. Heie they fell in with (,s)
Ohomaiiangi. He came in Tainui. He was the biothei of Tuikakapa, a wife of
Houmaitahiti, and mothei of Tama-te-kapua and Whakatuiia.
liom Waikato they pioceeded along the sea beach to Manuka, so named by
Kahu who set up a manuka post theie as a rahui oi sacied maik. Heie Kahus
companions embaiked in a canoe, while he pievailed on a taniwha oi sea monstei
of that place, named Paikea, to caiiy him on his back. At length they diew neai to
Kaipaia, and falling in with some of the men of Taiamainuku weie conveyed by
them in theii canoes to Pouto, wheie Taia was iesiding on the banks of the iivei
Waiioa.
Te tangi iesounded, and speeches of welcome followedCome heie, come
heie, my fathei. Come to visit us, and to look on us. l have deseited youi eldei
biothei and youi fathei (meaning theii bodies lef buiied at Moehau).
Ten Kahu spokeWelcome us, welcome us, my Ariki. Behold us heie. l
the sueiing one come to you. l thought that you, my Ariki, would seek me. But
it is well, foi l now behold you face to face, and you also behold me. l and youi
youngei biothei will ietuin to oui own place, that l may die on the land which
youi giandfathei in his faiewell woids to me and my eldei biothei named as a
land foi you. l was deseited by my eldei biothei on account of oui stiife about
the gaiden. But that land is not foi the youngei biothei onlyno, it is foi all of
you alike. But l will not pait with youi youngei biothei, and foi this ieason l gave (,,)
him youi cousin foi wife.
lt is well, said Taiamainuku, has not youi son, Tawaki, a child`
Yes, Uenuku.
Tama-te-kapua.
,
Ten caiiy home with you his cousin to be his wife.
To this Kahu consented. So Taiamainukus daughtei, Hine-tu-te-iauniao,
was given to Kahu to ietuin with him to Rotoiua. Te son of Uenuku and Hine
was Rangitiki.
Ten Taiamainukus wife placed food befoie the guests, toheroa, eels,
hinau, kumara, hue, and a basket of para.
When Kahu saw the para, he asked, What food is this`
lt is para, ieplied his nephew.
And wheie does it giow` asked Kahu.
lt giows in the woods.
Ho' said Kahu, this is the food youi ancestoi ate. lt is the raho of youi
ancestoi, Tangaioa. Tis is the ist time l have tasted para. You must call this
place Kaipaia.
Kahu ietuined homewaids fiom Kaipaia, but lhenga stayed with his eldei
biothei. Kahu ietuined by way of Waitemata, embaiking in a canoe at Takapunga.
He passed by Motu-ihe, and Paiitu on the noith of Waiheke, and ciossed ovei to (so)
Moehau. Teie he found Huaieie and his family. Te tangi being ended, speeches
weie made. Meanwhile food was piepaied, and when they had nished eating
the food, Huaieie said, Youi papa (uncle) has been heie.
Who` inquiied Kahu.
Ngatoio-i-iangi.
Ho' wheie is he`
He has gone away, ieplied Huaieie. He came in seaich of you. He set up
a stone foi a token foi you.
, , my papa, , , muimuied Kahu.
Huaieie continued Afei the aiiival of youi papa he went diiectly to dis-
intei the bones of Tama and Tuhoio.
Tat is well, said Kahu.
Having iemained thiee nights Kahu and his companions, with Huaieie,
climbed to the summit of the mountain wheie Tama-te-kapua had been laid to
sleep. Teiefoie the mountain was named Moe-hau-o-Tama, oi Sleeping Sacied-
ness of Tama. Afei thiee nights Kahu went on to the foiest, and set up a Ri, oi
sacied maik, as a waining to pievent anyone fiom passing fuithei that way. lt ie-
mains theie to this day. Ten descending to the beach he tuined his face towaids
the mountain, and chanted a lament to the iesting place of his eldei biothei, so
that place was named Tangi-aio-o-Kahu. He then went to see the stone which
Toheroa, a species of bivalve.
Hinau, beiiy of Elocaipus dentatus.
Hue, a small gouid.
Para, a species of fein having a tubeious ioot.
s
Ngatoio had set up as a token foi him. Tat place is named Te Kohatu-whakaiii- (s1)
a-Ngatoio, and the stone iemains theie to this day. Ten he climbed anothei hill,
and placed a stone on its summit. Te stone was named Tokatea. Tence they
tiavelled along the iidge of the hills till they ieached a lofy peak. Tey ascended
it, and iemained seated theie, while Kahu looked about on eveiy side. Ho' ho'
said Kahu, this is an island, and tuining to Huaieie, youi land, my child.
Tey went along the iidge of the hills that they might see the goodness of
the land. Te goodness of the land was seen, and Kahu said to his nephew, Te
goodness of the land is this, theie aie two ood tides. Te east tide ows while
the west tide is ebbing. Ten they descended to the watei side, wheie they saw
sh called aua, so they named the watei Wai-aua.
Kahu and Huaieie then paited. Te descendants of Huaieie giew and mul-
tiplied theie, and all those lands became lled with them.
Kahu went on his way to Rotoiua, and afei seveial days ieached the place
wheie the iivei Waihou divides into two bianches. Teie he iested, and when he
felt the sofsea-bieeze ovei the iippling tide, woids of aection came fiomhis lips,
so the place was named Muii-aioha-o-Kahu (the iegiet of Kahu). On they went,
and climbing a lofy mountain Kahu looked towaids the sea, and thus gave vent
to his aection Ah' my love to Moehau, alas foi the land of my fathei, and of
my eldei biothei, fai away ovei the sea. So that mountain was named Aioha-tai-
o-Kahu. Ten Kahu tuined his face landwaid, and muimuied woids of aection
towaid the land at Titiiaupenga, to Tia and Maka. Hence the name of the othei (s:)
mountain, Aioha-o-uta-o-Kahu. Tey then tiavelled along the mountain iidge
which he named Tau-o-hanga. Tis name belongs to the whole mountain iidge
fiom Moehau as fai as the Waiioa.
At length they enteied the foiest which extends towaids Rotoiua. Rain fell,
and they weie dienched with watei diipping fiom the tiees. Ten Kahu chanted
an invocation to Rangi, and the iain ceased. Kahu named the place Pateie-o-Kahu,
fiom theii having been dienched with the iain. At the biith of the son of Hopo,
the child was named Pateteie.
At length they passed thiough the foiest, and aiiived at Paiawai. Teii
jouiney was ended, foi they had ieached the dwelling place of his daughtei, and
of his daughtei-in-law, and of the two childien, Uenuku and Tama-ihu-toioa.
Te following day Hinetekakaia said to Kahu, Sii, Maiupunganui has
ciossed ovei to the main land.
Wheie` inquiied Kahu.
To the Ngae.
Ten said Kahu, To-moiiow we will go to Motu-tapu.
Aua, a sh iesembling the heiiing.
,
So when daylight came they set out, and found Tu-o-iotoiua dwelling on
the island, but his fathei was not theie. Tu welcomed Kahu in these woids Come
my teina to youi island to be its Ariki.
Yes, ieplied Kahu, this sacied island is mine, but do you, my Ariki, con-
tinue to dwell on it.
Tus the island was given up to Tu-o-iotoiua. But the mana of the land was (s)
Kahus. Hence the song of Taipaii befoie mentioned, foi Taipaii spiang fiom
the iace of Tama-ihu-toioa. Tamas son was Tuaia, and Tuaia was an ancestoi of
Taipaii.
As they paddled away fiom Motu-tapu Kahu bid faiewell to Tu-o-
iotoiuaAbide theie, my child, you and youi fathei. Alas' that l have not seen
youi fathei.
Go, sii, go, weie the paiting woids of Tu. Go to guaid youi ancestoi, go
to the Aiawa.
Leaving theii canoes at the Toanga they went on towaids Maketu. On the
way Kahus giandchild became thiisty, and ciied foi watei. Kahu had compassion
foi the child, and chanted a karakia, and when the karakia was ended he stamped
on the giound, and watei came foith. Hence that place was named Te Wai-takahi-
a-kahu (the watei of Kahus stamping).
Kahu afeiwaids iemained at Maketu, and died, and was buiied theie. When
he died the mana of Maketu went to his son Tawaki-moe-tahanga. When Tawaki
died, the mana-rahi of Maketu went to Uenuku, who also died at Maketu when
an old man. Ten his son Rangitihi abandoned Maketu, and went to Rotoiua, and
seuled at Matapaia with all his family.
When Kahu lef lhenga at Kaipaia at the dwelling place of his eldei biothei
Taiamainuku, he thus bid him faiewellSii, be quick to ietuin to youi child, my
giandchild, Tama-ihu-toioa. Do not delay. So lhenga iemained at Kaipaia foi
a shoit time. Ten tiavelling noithwaids he came to Ripiio. Te food of that (s)
place was toheroa. Kupe placed it theie foi food foi his daughtei, Tai-tu-auiu-o-
te-maiowhaia. Te gieat iolling waves on that coast have been named afei hei.
So says the pioveib, Tai-hau-auru i whakaturia e Kupe ki te Maro-whara. Going
on they aiiived at a ceitain place wheie lhenga ate all theii toheroa piivately in
the absence of his companions.
Who has eat oui food` inquiied his companions.
How should l know` said lhenga.
Why, theie was no one but you. You alone iemained heie.
So they named the place Kai-hu-a-lhenga. As they weie tiavelling they
came to a hill. No watei could be found, and they weie paiched with thiist, so
P. ,.
eo
lhenga iepeated a karakia, and then stamping on the giound a spiing of watei
owed. Down ew pigeons in ocks to diink the watei. So the place was named
Waikeieiu (wood-pigeon watei). Afeiwaids they came to a swamp and a small
iivei. A tiee had fallen acioss the stieam by means of which they ciossed. But
the dog Potakatahiti was killed by the tiee iolling on it. Ten lhenga iepeated a
karakia, saying to the tieeOtiee lying theie, iaise youi head, iaise youi head.
And the tiee iaised its head. Afeiwaids when he ieached the highei giound
lhenga saw a tiee standing by itself in the centie of the swamp. lt was a totara
tiee. Ten by the powei of his karakia he made a path foi his dog that it might
go within the tiee, and iemain theie foi evei. And he said to the spiiit of the dog, (s)
lf l ciy moi, moi, you must answei au. lf l ciy, , , you must answei , . lf
l say, Come, we two must go on, you aie to answei, Go, you, l cannot come. lf
a paity of tiavelleis come this way heieafei, and iest on this hill, when you heai
them speaking, you must speak to them. lf the tiavelleis say, Let us go, you aie
to say Go. So the spiiit of the dog was lef to dwell within that tiee, and evei
since it mocks living men of the geneiations afei lhenga, even to oui time.
At length lhenga ieached Mataewaka at the Kawakawa, wheie his eldei
biothei Waienga dwelt. He iemained theie one month, and when the new moon
appeaied he and his biothei Waienga went to the lake Te Tiiinga to sh. Teie
inanga weie caught, some of which lhenga pieseived in a gouid lled with watei,
in oidei that he might caiiy them alive to Rotoiua. He also caught some koura,
oi small ciay sh, which he pieseived alive in the same mannei. Tis done, the
biotheis paited.
lhenga tiavelled by way of Waiomio, giving names to places as he went. Te
Ruapekapeka was named fiom the thousands of bats found theie in the hollows
of the tiees. Also Tapuae-haiuiu, fiom the noise made by his footsteps. Te sons
of his biothei Waienga weie his companions. Tey made known the names given
by lhenga. Maiao was one of these sons. Te son of Maiao was Te Kapotai, who
was an ancestoi of Tamati Waka Nene.
Te hill Motatau was so called fiom lhenga talking to himself. Going on
they came to a iivei wheie lhenga saw his own image in the still watei, so the (se)
iivei was named Te Wai-whakaata-a-lhenga (lhengas looking-glass). Tey came
to anothei iivei, and dug up some woims to thiow into the watei. Te sh would
not come to the bait. Ten lhenga thiew into the watei some of his inanga. Ten
he called the eels, but they did not come. He called the inanga, and they came. He
called the woims, and they came. Ten he called on Tangaioa, and Tangaioa sent
the eels. Te mode of calling was a karakia. Going on he ascended a mountain.
Te rakau e takoto nei, tungou, tungou aie the Maori woids. Tungoua sign of dissent
with the Gieeks, but the common sign of assent with the Maori.
Teie he called on Tundei. He commenced his karakia, and as soon as it was
nished thundei was sent, and lightning stiuck the top of the mountain, which is
still named Whatitiii, oi Tundei.
When they aiiived at Whangaiei they collected some muscles fiom a shoal,
and ioasted them on the ie, and that place is still called Te Ahi-pupu-a-lhenga
(lhengas muscle ie).
Te chief of that place was Tahu-whakatiki, the eldest son of Hei. When the
Aiawa ieached Wangapaioa Tahu and his youngei biothei Waitaha quaiielled.
So Tahu and his family iemained behind, while Waitaha and his fathei went on in
the Aiawa. Ten lhenga embaiked in a canoe belonging to Te Whanau-a-Tahu.
Two of the sons of TahuTe Whaia and his youngei biothei Hikuiangiwent
with him in the canoe. Tey touched at Taianga, and sailing by Hautuiu' they
ieached Moehau.
Duiing one month lhenga iemained with his biothei Huaieie, and then
went to Maketu. Teie he found his fathei-in-law, and his wife Hinetekakaia,
and his son Tama-ihu-toioa. So he iemained a shoit time at Maketu, and then (s,)
ietuined with his wife and son to Rotoiua.
Te inanga which he had biought with himfiomthe Kawakawa he placed in
the stieam Waitepuia at Maketu. Befoie going to Rotoiua he again caught them,
and caiiied them with him in a gouid of watei, and placed them in the lake, but
the koura he placed in the watei at Paiawai.
CHAPTER VII. (88)
Sunt autem piivata nulla natuia, sed aut veteie occupatione, ut qui
quondam in vacua veneiunt, aut victoiia ut qui bello potiti sunt, aut
lege, pactione, conditione, soite.Ciceio de O., Lib. l , ch. vii.
lf you weie to make inquiiy fiom a New Zealandei as to his land-title, it would be
Te islands Hen and Chickens.
'Te Liule Baiiiei island.
e:
dicult to obtain fiomhimieliable infoimation as to any geneial iules of pioceed-
ing, foi he would at once considei some paiticulai case in which he was himself
peisonally inteiested, and would give an answei coiiesponding with his inteiest
theiein. Tis may be due paitly to the inaptitude of the Maoii to take an abstiact
view of anything, which has been alieady noticed. But it is doubtless fiom this
cause that peisons having competent knowledge of theii language have expiessed
dieient opinions on this subject, founded on infoimation thus obtained.
Teie aie thiee ieliable souices, howevei, fiom which such infoimation can
be obtained.
1. liom Maori naiiatives, wheiein maueis ielating to theii land-titles aie
incidentally mentioned.
:. liom Pioveibs ielating to the disposition of land among themselves.
. liom investigations of titles to land oeied foi sale, oi when in dispute
among themselves.
ln the eaily days of the colony disputes about land weie of fiequent oc- (s,)
cuiience, and the Goveinment was ofen appealed to by one oi othei of the dis-
putants.
liom the foiegoing Maori naiiative we leain that, afei the canoe Aiawa
ieached this island, the ciew did not foim a united and compact seulement at one
place, as might have been expected. Te names of nine chiefs aie iecoided who
dispeised themselves noith and south of the place wheie the canoe was diagged
on shoie, each going o in seaich of lands foi himself and his own family.
Of these chiefs thiee went to Taupo, two to Wanganui, one to Rotoiua, one
to Meicuiy Bay, and one to Cape Colville, at the same time leaving behind at
Maketu some membeis of theii families. ln the thiid geneiation two divisions of
the family who had been seuled about Cape Colville migiated, the one to the Bay
of lslands, and the othei to Kaipaia.
liomthe naiiative above iefeiied to it also appeais that the lands thus taken
possession of weie consideied as iightfully belonging to the ist occupiei and his
descendants, and that names weie foithwith given to a gieat many places within
the boundaiies claimed, these names being fiequently such as would make them
sacied to the family, fiombeing deiived fiom names of peisons oi things to which
some family saciedness was auached.
MANA.
Te chief of any family who discoveied and took possession of any unoccupied
P. .
Vid. ch. v.
e
land obtained what was called the mana of the land. Tis woid mana, in its oi-
dinaiy use, signies powei, but in its application to land coiiesponds somewhat (,o)
with the powei of a Tiustee. Tus mana gave a powei to appiopiiate the land
among his own tiibe accoiding to a well iecognized iule which was consideied
tika oi stiaight. Such appiopiiation, howevei, once made, iemained in foice, and
gave a good title to the childien and descendants of the peison to whom it had
been thus appiopiiated. Te mana of the acknowledged iepiesentative of the tiibe
had then only powei ovei the lands iemaining unappiopiiated, which powei was
moie especially teimed the mana rahi oi gieat manathe mana ovei appiopiiated
land being with the head of the family in iightful possession. ln couise of time
quaiiels and wais aiose between dieient tiibes, so that tiibes neaily allied to
each othei united foi mutual defence and piotection, and all the Maori of New
Zealand came to be divided, foi this puipose, into a few laige tiibes, each iepie-
senting geneially the ciew of one of the vaiious canoes composing the migiation
fiom Hawaiki. Tese being fiequently at wai with each othei, it came to pass that
eveiy man who did not belong to a paiticulai tiibe was consideied in iespect to
it as a tangata ke oi stiangei.
lt has been aimed by many on piesumed good authoiity that no membei
of a tiibe has an individual iight in any poition of the land included within the
boundaiies of his tiibe. Such, howevei, is not the case, foi individuals do some-
times possess exclusive iights to land, though moie geneially membeis of fami-
lies, moie oi less numeious, have iights in common to the exclusion of the iest of
the tiibe ovei those poitions of land which have been appiopiiated to theii an-
cestois. Teii pioveibs touching those who wiongfully iemove boundaiy-maiks (,1)
show this, if othei evidence weie wanting.
Te lands of a tiibe, in iespect to the title by which they aie held, may be
conveniently distinguished undei two compiehensive divisions.
1. Tose poitions which have been appiopiiated, fiom time to time, to in-
dividuals and families.
:. Te tiibal land iemaining unappiopiiated.
Whenevei land is appiopiiated foimally by native usage, it descends in the
family of its ist owneis accoiding to well iecognized iules, and the mana of the
iepiesentative of the tiibe ceases to have any contiol ovei it. Teii laws as to
succession natuially tended to iendei the gieatei pait of such lands the piopeity
of seveial of the same family as tenants in common, but an individual might and
did fiequently become a sole ownei.
Te tiibal lands nevei specially appiopiiated belonged to all undei the
mana oi tiusteeship of the tiibal iepiesentative.
Laueily a piactice has been adopted of handing ovei the mana of theii land to Matutaeia, the
e
Long befoie oui colonists came to New Zealand land was of gieat value in (,:)
Maori estimation, and was given and ieceived as a suitable equivalent oi compen-
sation in ceitain cases.
Tus when a peace was concluded between two tiibes land was sometimes
given up as a soit of peace oeiing, but in a iemaikably equitable spiiit, it was
always the tiibe that had sueied least who, in such cases, gave some land to
compensate the gieatei losses in wai of the othei paity.
Such a mode of making peace seems to have been adopted in case of civil
wai between divisions of the same tiibe, especially when waged with no piospect
of eithei paity completely masteiing the othei, and with the consideiation of pie-
venting both sueiing such seiious loss as would iendei themunable to cope with
a common foe.
Also, in cases of adulteiy a piece of land would be demanded by the injuied
peison, and his demand would be iespected, foi such was the piopei compen-
sation foi the injuiyland foi the woman. But then a stiatagem was sometimes
employed, foi when the injuied man went to take piofession, he might nd his
iight opposed by some of the owneis of the land who had puiposely absented
themselves fiom the confeience wheieat it was given up. And this unfaii piactice (,)
has sometimes been seized on as a piecedent in theii dealings with the Pakeha,
foi they have too ofen shown a ieadiness to sell lands to which they had only
a joint iight with many otheis, knowing well that those otheis would iepudiate
theii act.
Drstrr1 or IArb.
1. Male childien succeed to theii fatheis land, female childien to theii motheis
land.
So says the pioveibNga tamariki tane ka whai ki te ure tu, nga tamariki
wahine ka whai ki te u-kai-po. Male childien follow afei the male, female chil-
dien follow afei the bieast fed on at night.
Maoii king, oi to some inuential chief in whom they have tiust, the object being to piotect it fiom
clandestine sales, which have become fiequent thiough the action of speculatois in land. Te agents
who act foi men of capital who entei into such speculations aie always ieady to oei an advance
of money as a deposit on land, and when a Maori, especially a caieless young man, visits oui towns
he is too ofen unable to iesist the temptation of gold to be had foi the meie signatuie of his name.
When, howevei, such a tiansaction becomes known to the tiibe it gives iise to much heait buining
and tiouble, but the thin end of the wedge being thus intioduced eie long otheis follow the example,
till at length a soit of foiced consent is obtained to pass the land, to use the common phiase, thiough
the Goveinment Land Couit. lt is theiefoie not to be wondeied at that this Couit is not in good iepute
among them, moie especially since they have discoveied that a laige shaie of the puichase money is
swallowed up by costs foi suivey, costs of the Couit, and lawyeis fees.
e
:. lf a female maiiies a man of anothei tiibehe tangata keshe foifeits all
iight to land in hei motheis tiibe.
So says the pioveibHaere atu te wahine, haere marokore. Te woman
goes, and goes without hei smock.
. Te childien of a female maiiied to a man of a stiangei tiibe have no
iight of succession to land in theii motheis tiibe.
So says the pioveibHe iramutu tu ke mai i tarawahi awaA nephew
oi niece standing apait on the othei side of the iivei.
But theie is a piovision which can be applied to modify this last iule. lf the
biotheis of the woman ask foi one oi moie of the childientheii iramututo be
given up to theii caie, and they aie thus, as it weie, adopted by theii uncles, they (,)
become ieinstated in the tiibal iights which theii mothei had foifeited.
A NEW ZEAIANDERS WIII.
Undei this title in a foimei publication l gave a liteial tianslation of a wiiuen
communication which l ieceived fiom the celebiated Wi Tamihana Taiapipipi of
Matamata, as follows
A ceitain man had a male child boin to him, then anothei male child, and
then anothei male child. He also had daughteis. At last the fathei of this family
being at the point of death, the sons and daughteis and all the ielations assembled
to heai his last woids, and to see him die. And the sons said to theii fathei Let
thy mouth speak, O fathei, that we may heai youi will, foi you have not long to
live. Ten the old man tuined towaids his youngei biotheis, and spoke thus
Heieafei, O my biotheis, be kind to my childien. My cultivations aie foi
my sons. Such and such a piece of land is foi such and such a nephew. My eel-
weiis, my potato gaidens, my potatoes, my pigs, my male slaves, and my female
slaves aie foi my sons only. My wives aie foi my youngei biothei.
Such is the disposition of a mans piopeity, it ielates only to his male chil-
dien.
liom this it appeais that the head of a family had a iecognized iight to
dispose of his piopeity among his male ospiing and kinsmen, and that his will
expiessed shoitly befoie his death in the piesence of his family assembled foi that (,)
puipose possessed all the solemnity of a legal document.
RAHI.
Tis pioveib was also applied in case of a wai as a sucient ieason foi not spaiing such ielation.
Tiaditions and Supeistitions of the New Zealandeis. Edit. :, p. :,1.
ee
is the teim applied to a tiibe ieduced to a dependant condition by a conqueiing
tiibe. Te same authoiity says, Heai the customin iegaid to lands which aie held
by iight of conquest, that is lands fallen to the biave (kua riro i te toa). Suppose
some laige tiibe is defeated. Suppose that tiibe is defeated a second and a thiid
time, till at last the tiibe becomes small, and is ieduced to a mean condition. lt is
then made to do the woik of dependantsto cultivate the land foi food, to catch
eels, and to caiiy wood. ln shoit, its men aie tieated as slaves. ln such a case theii
land passes into the possession of the tiibe whose valoui conqueied them. Tey
will not think of stiiving against theii masteis, because theii powei to ght has
gone fiomthem. Tey weie not biave enough to hold possession of theii land, and
although they may giow numeious afeiwaids, they will not seek foi a payment
foi theii foimei losses, foi they aie feaiful, and say among themselves, Dont let
us stiive with this tiibe, lest we peiish altogethei, foi it is a biave tiibe.
William Tompson belonged to a victoiious tiibe, his sentiments theiefoie
have a natuial bias in favoui of the sole iight to the lands of the conqueied tiibe
being with theii conqueiois. lf, howevei, a membei of the conqueied tiibe weie
to be consulted on this point, we should leain that he had not abandoned all idea
of a iight in the lands he had been allowed to ietain, and was then occupying. ln-
stances could be iefeiied to wheie the conqueied iemnant of a tiibe had iegained
powei enough to ie-possess themselves of the lands foimeily theii own, and in (,e)
all cases wheie the conqueiois have sold the lands of theii tiibutaiies the lauei
have iesisted the iight of the selleis to dispose theieof iiiespectively of theii own
inteiests theiein.
NGATI-HANUI.
One day a chief named Hanui and his tiavelling companion Heketewananga fell
in with the old chief Koiako seated in the hollow tiunk of a tiee, which he had
conveited into a tempoiaiy abode. Ten said Hanuis companion, l will make
watei on the old mans head, to degiade him(lit., that his giowth may be stunted).
Hanui was displeased, foi the old man was his cousin, being the son of the youngei
biothei of his fathei Maiamatutahi, that was the cause of his displeasuie at the
woids of his companion. But that fellow Heketewananga peisisted. He would
not listen to the angei of Hanui, but climbed the tiee in oidei to make watei on
the head of the old man. And when he had done so, he jeeied at the old man.
Ho' ho' now then youi giowth is stunted because of my watei, foi youi head
has been made watei on.
With this Hanui and his companion went on theii way. When they weie
gone Koiako also went to seek his son. When he ieached the bank of the iivei
e,
Waikato he saw some boys on the othei side of the iivei at play neai theii Pa, and
called to them, Go and tell Wainganui to biing a canoe foi me. We will biing
a canoe, said the boys. But the old man said No. l dont wish you to biing the
canoe. Go and call Wainganui. He himself must biing the canoe. So the boys
went and told Wainganui, Youi fathei is calling you to go to him with a canoe. (,,)
Why did not you go` said Wainganui. We oeied to take the canoe to him, said
the boys, but he was not willing. He said that you must take the canoe to him.
So Wainganui went in a canoe, and when he ieached the othei side of the iivei
he called to his fathei to come down to him. But his fathei said, Do you come
up heie to my side. So Wainganui lef the canoe and went to his fathei, foi he
knew that he had something impoitant to say to him. Ten seating himself by his
fatheis side he said What means this that you have done` Te fathei said, My
son, l have been wionged by youi uncle Hanui and by Heketewananga. What
soit of wiong` inquiied the son. My wiong, said the old manmy wiong.
Heketewananga climbed on top of my house, and made watei on my headat the
same time he jeeied me, Ho' ho' now then youi giowth is stunted. Ten the
son said to his fathei, Ha' you weie all but muideied by those men. Teii act
shall be avenged. Teii heads shall soon be stiuck by my weapon. Ten tuining
in angei he went back to his canoe, and ietuined to the Pa.
Without delay he called togethei the whole tiibe, and made known to them
all that his fathei had told him. Afei the tiibe had heaid the wiong done to theii
old chief, they assembled at night to delibeiate, and deteimined to go the next
moining to kill those men. Ten they ietiied to iest. At daybieak they aiose and
aimed themselves, in numbei thiee hundied and foity, and set out foi the Pa at
Hanui.
Te men within that Pa weie moie than six hundied. So when they saw
the aimed paity coming to auack the Pa, the six hundied iushed out to ght, (,s)
and a baule took place outside. Te men of the Pa weie diiven back, and the
conqueiois enteied it with them. Ten while the men of the Pa weie being stiuck
down Wainganui shouted to Hanui, Be quick, Hanui, climb on top of youi house,
you and youi childien and youi wives. So Hanui and his childien and his wives
climbed on the ioof of theii house. But most of the men of his tiibe weie killed,
some only being lef to be a Rahi, in which condition they now iemain.
TAPUIKA.
lt may happen that a tiibe is diiven o its lands by a conqueiing tiibe, who may
hold possession of the conqueied lands foi many yeais, but be, in theii tuin, diiven
o by the assistance of tiibes allied to the oiiginal possessois of the land. lt then
es
becomes a question what iight the allied tiibes acquiie in the iecoveied lands. A
case of this soit came undei my notice thus l was instiucted to puichase foi the
Goveinment a piece of land of modeiate size at Maketu to be occupied as a Mission
station. As l had built a house on this land on a title of meie iight of occupation,
oi as expiessed in Maoii, Noho noa iho, and had iesided theie foi some time,
l thought, natuially, that the peisons, at whose invitation my house had been
placed theie, weie the peisons to whom the land belonged. An aiiangement was
theiefoie made with themfoi the puichase of the land iequiied, and a piice agieed
on. One night shoitly afei l was awoke fiom sleep by a knocking at the dooi of
my house. My visitois weie a deputation fiom some of the tiibe Tapuika who
had a small Pa below my house by the iivei side, at some distance fiom the laige (,,)
Pa by the mouth of the iivei. Teii business was to wain me not to complete
the puichase of the land, the peisons with whom l had contiacted being, as they
aimed, only occupieis and not owneis theieof, wheieas theii tiibe Tapuika weie
the owneis, and the mana of the land belonged to theii chief Te Koata. Tey came
by night because they did not wish theii inteifeience to be known publicly, as it
would cause disputes. And it did cause dispute when theii noctuinal visit and its
object was made public the next moining. Howevei a good iesult came of it, foi
it was agieed that the question of title should be iefeiied to the decision of the
chiefs of the whole Aiawa tiibes.
A geneial assembly of the tiibes consequently met at Rotoiua, when it was
shown that the land l pioposed to puichase came within the old boundaiies of
Tapuika. But seveial geneiations befoie the piesent the Pa at Maketu had been
taken by the hostile tiibe Ngatiawa, and the Aiawa tiibes, including Tapuika, had
been diiven fiom the sea-coast to Rotoiua and elsewheie. When the ax tiade
with Sydney was in vigoui, many of the Aiawa natives had been peimiued to ie-
tuin to sciape ax foi sale to a tiadei named Tapsell who was stationed at Maketu,
and at length the combined Aiawa tiibes expelled Ngatiawa, and iecoveied the
lands of theii foiefatheis. Tey then established themselves in foice at Maketu,
and some of them maiked out by boundaiies, and took possession of land oiigi-
nally belonging to Tapuika, foi theii own use. Tapuika did not oei any objection
to this, but now said that the land so taken was meiely given up foi theii occupa-
tion, and that the mana of theii chief Te Koata ovei the land had nevei been given (1oo)
up.
Te decision of the chiefs of the Aiawa, to which Te Koata, who was piesent,
assented, was that as Tapuika could not have iecoveied theii lands if unassisted
by othei Aiawa tiibes, the land of Tapuika which had been taken possession of by
the ghting men of the combined tiibes now belonged to those men, oi expiessed
in theii own woids, kua riro i te toa, had gone to the biave.
Tis decision was impoitant, as it established a piecedent of value in dealing
e,
with any lands similaily ciicumstanced elsewheie in New Zealanda piecedent
being always a poweiful aigument with the Maori.
THE EARIY SETTIERS.
When foieigneis, called by the natives Pakeha, ist came to New Zealand, they
weie admiued ieadily by the Maori to dwell among them. Tey weie allowed
to acquiie land by puichase, and to foim alliances with theii families, and the
childien of such connections weie consideied as belonging to the tiibe of theii
mothei. Tey weie nevei tieated as belonging to a stiangei tiibeas tangata ke.
Tku pakeha, toku matua, my own pakeha, my fathei, weie the common teims
used to denote theii sentiment of ielationship.
lt is not to be wondeied at that eveiy tiibe in these islands was at ist
anxious to have Pakeha seuleis dwelling with them, and was ieady to admit them
to the piivileges of tiibesmen, foi thiough them they could obtain what they most
valued of the woilds goods. But when dissensions aiose between the two iaces, (1o1)
notably about land, and issued in wai, the feelings of those who took up aims
became modied, and theii old fiiends, the Pakeha, weie no longei looked on as
matua oi fatheis, but iathei as tangata ke, oi stiangeis.
THE WAITARA DISPUTE.
lt is a iecognised mode of action among the Maori, if a chief has been tieated
with indignity by otheis of his own tiibe, and no ieady means of iediess can be
obtained, foi the foimei to do some act which will biing tiouble on the whole
tiibe. Tis mode of obtaining iediess is teimed whakahe, and means puuing the
othei in the wiong. Stiange to say, this veiy dangeious piinciple of action, by
whatevei gieat evils it may be followed, obtains the iespect and not the censuie
of the whole tiibe foi the peison who adopts it.
Being in the neighbouihood of Matamata some yeais ago, not long befoie
the wai bioke out in Waikato, l heaid in conveisation with a chief of Ngatihaua,
who had taken pait in the wai at Taianaki, that the ieason why Teiia pioposed
to sell Waitaia was to obtain satisfaction foi a slight put upon him by Wi Kingi
in connection with a piivate quaiiel. l nevei had an oppoitunity to veiify the
facts naiiated, but theie was in them nothing impiobable, and accoiding to Maori
usage they accounted foi Teiia having acted as he did.
Paoia Te Ahuiu.
Hei whakahe mo Wiremu Kingi was the expiession used.
,o
Te land thus oeied foi sale was estimated to contain about six hundied
acies, the whole of which had, in foimei yeais, been thickly inhabited, and ap- (1o:)
poitioned among a gieat many individuals and families. lt was theiefoie of the
chaiactei compiised undei oui division No. 1. Teiia and those moie neaily allied
to him oeied to sell the whole six hundied acies, in opposition to the wish of Wi
Kingi and otheis who claimed iights in the land.
Tat Kingi and his paity had substantial claims to poitions of this land,
and that such was the oiiginal giound of his opposition to the sale appeais fiom
seveial leueis wiiuen by natives at the time as a kind of piotest, paiticulaily fiom
one wiiuen by Riwai Te Ahu in which he says Te ieason why Wiiemu Kingi
and his paity made so much objection, when Teiia pioposed that the place should
be sold to the Goveinoi, was the feai lest theii land and ouis should be all taken
as belonging to Teiia.
A chief of gieat inuence well suppoited has no doubt fiequently acted
as if he could dispose of laige tiacts of land without consulting otheis who had
iights included theiein. But he nevei thought of asseiting a iight to ignoie in toto
the iights of otheis not paities to the sale. On the contiaiy, the chief and they
who had shaied the puichase money would say to othei claimants who had not
ieceived any pait of the payment, eithei that they should be satised out of a
futuie payment (foi it was a geneial, though an impolitic and bad custom, to pay
by instalments in such tiansactions), oi that they might themselves apply to the
puichasei foi payment of theii inteiests, oi that they might hold fast to theii own.
lf befoie paying any pait of the puichase money to Teiia, he had been ie- (1o)
quiied to maik out the boundaiies of those poitions of the six hundied acies which
he and his paity claimed, the onus probandi would have been placed on the iight
man. lt would then have been discoveied that those poitions weie detached and
of vaiious shapes and sizes, and in some cases only to be appioached by naiiow
paths, and that some of his boundaiies weie disputed. loi all which ieasons what
he could have iightfully sold would have been of liule value foi the occupation
of oui colonists.
But in addition to any claim of Wi Kingi and otheis whom he iepiesented to
the owneiship of poitions of the six hundied acies oeied foi sale by Teiia, they
had a fuithei iight not to be distuibed in theii holdings, which does not appeai
to have been consideied at the time.
When the Te Ati-awa tiibes deteimined to abandon Cooks Stiaits and ie-
tuin to the lands of theii ancestois about Taianaki, they weie still in diead of theii
old enemies the Ngatimaniapoto. lt was theiefoie aiianged among them, foi theii
beuei secuiity, that they should foim one united seulement on the south bank of
the Waitaiathus placing the iivei between themselves and the common enemy.
Supposing, theiefoie, that Wi Kingi and his division of the tiibe had no land ac-
tually theii own by ancient iight at the place thus occupied, they had acquiied a
iight by viitue of the aiiangement made, a iight iecognised by old native custom,
on the faith of which they had expended theii laboui in building houses, as well
as in fencing and cultivating the land, to distuib which, in a summaiy mannei,
could only be looked on as an oensive act. We have seen also how in ielation (1o)
to the dispute between Tapuika and the Aiawa tiibes it was adjudged by geneial
consent that the lauei had acquiied a peimanent iight to the lands which they
had occupied undei somewhat similai ciicumstances.
Teie appeais liule ieason to doubt that Teiias pioposal to sell Waitaia
was piompted by a vindictive feeling towaids Wi Kingi, foi he knew well that by
such mode of pioceeding he would embioil those who would not consent with
theii Euiopean neighbouis. At the same time it is a iathei moitifying ieection
that the astute policy of a Maori chief should have pievailed to diag the Colony
and Hei Majestys Goveinment into a long and expensive wai to avenge his own
piivate quaiiel.
APPENDIX. (1o)
MAORI TERMS OF REIATIONSHIP. (1oo)
TururA. An ancestormale or female.
MA1uA. A father, or uncle either patruus or avunculus.
PArA. e same.
WnArA. A mother, or aunt on either side.
TAxA. Eldest nephew.
,:
TAxAnirr. Eldest niece; also used more generally.
TAxAi1i. Son, or nephew.
TAxAroA. e same.
TuAArA. Elder brother of males, elder sister of females; also elder brothers ildren
in reference to younger brothers ildren, elder sisters ildren in reference to
younger sisters ildren.
TrirA. e younger brother of males, the younger sister of females; also the younger
brothers ildren in reference to elder brothers ildren, the younger sisters
ildren in reference to elder sisters ildren.
TurcArr. A sisters brother.
TuAnirr. A brothers sister.
IrAxu1u. A nephew, or niece.
HurcAvAi. A father-in-law, or mother-in-law.
HurAorcA. A son-in-law, or daughter-in-law.
TAor1r. A mans brother-in-law, or sisters sister-in-law.
Au1Arr. A womans brother-in-law.
AuvAnirr. A mans sister-in-law.
Po1ii. A brothers ildren, or sisters ildren; also the youngest ild of a family.
MoorurA. A grand-ild, or ild of a nephew or niece.
HuArcA. A relation in general.
WnArAurcA-1u1u. A blood relation.
Arii. e rst born male or female.
WArvAr. A mans younger brother: literally the foot.
HAxuA. Syn. tuakana.
,
MArorui. A married man or woman.
TAAAu. A single man or woman.
PouAru. A widow.
Puni. A betrothed female, also a female of rank restricted from marriage.
Hr vAnirr 1AuxAro. A betrothed female. N.B.Teie is a distinction between
a Puhi and a wahine taumaro. Te betiothed female is a Puhi in iefeience to
hei fatheis act of consent, and a wahine taumaro in iefeience to hei futuie
fathei-in-laws act of consent to the aiiangement.

VOCABUIARY
Ol SOME MAORl WORDS REQUlRlNG EXPLANATlON.
lui has the sense of tapu when occuiiing in karakia, oi invocations of spiiits.
K~uUx~uU, the spiiit of the geim of a human being also called Atua noho-
whare, oi house-dwelling Atua. Veibi kahukahu signicatio simplex est pannicu-
lus, et panniculus quo utitui femina menstiualis nomine kahukahu dicitui
. Apud populum Nov Zeland cieditui sanguinem uteio sub tempus
menstiuale eusumcontineie geimina hominis, et secundmpicepta veteiis su-
peistitionis panniculus sanguine menstiuali imbutus habebatui sacei (tapu), haud
alitei qum si foimam humanam accepisset mulieium autem mos est hos pan- (1os)
niculos intia juncos paiietum abdeie, et hac de causa paiies est domus pais adeo
sacia ut nemo illi innixus sedeie audeat.
K~v~xi~. Tis woid geneially iendeied by chaim, does not signify what
the woid chaim would mean, in its populai sense. Te woid invocation conveys
moie coiiectly its meaning, foi it is a piayei addiessed to spiiits of deceased
ancestois, in foim somewhat like a litany.
K~Uv~v~, one whom the spiiit of an ancestoi visits, and who is its medium
of communication with the living.
PUxiNc~, a spiiit, the authoi oi ist teachei of any karakia.
T~v~ivU, any veiy sacied ancestial Spiiit also sometimes applied to the
,
female Ariki.
T~Uiv~, a peison who is being instiucted by a tohunga, oi by the spiiit of a
paient oi ancestoi. He had to submit to a stiict fast of seveial days befoie he was
taught any impoitant karakia.
TivU~, oi TUvU~, the spiiit of one who when living was noted foi poweiful
karakia.
Tivi, a stiip of ax leaf oi toetoe so placed as to seive as an imaginaiy path-
way foi an Atua. ln sickness a tiri is suspended above the head of the sick peison
to facilitate the depaituie of the Atua who causes the disease. A tiri is also sus-
pended neai the kaupapa, when he desiies his Atua to visit him. lt is also applied
to signify the karakia used on such occasions.
TouUNc~, a peison skilled in karakia, also one skilled in any ciaf.
TU~uU, a sacied place wheie oeiings of foodist fiuitsfoi the Atua (1o,)
weie deposited.
W~N~Nc~, the Spiiit of anyone who when living had leained the karakia
of his ancestois thus when a tauira died he became a wananga.
TE KARAKIA
Mo te pikinga o Tawhaki ki te Rangi.vid. p. :.
Piki ake Tawhaki i te aia kuiti
l whakatauiia ai te aia o Rangi,
Te aia o Tu-kaiteuiu.
Ka kakea te aia wha-iti,
Ka kakea te aia wha-iahi,
Ko te aia i whakatauiia ai
To tupuna a Te Ao-nunui,
A Te Ao-ioioa,
A Te Ao-whititeia.
Tena ka eke
Kei to lhi,
Kei to Mana,
Kei nga mano o iunga,
Kei o Aiiki,
Kei o Tapaiiu,
Kei o Pukenga,
Kei o Wananga,
Kei o Tauiia.
,
TE TUKU O HINE-TE-IWAIWA.vid. p. z8.
Raianga, iaianga tku takapau,
Ka pukea e te wai,
Hei moenga mo aku iei.
Ko Rupe, ko Manumea,
Ka pukea ' '
Mo aku iei tokoiua ka pukea.
Ka pukea au e te wai,
Ka pukea, ' '
Ko koio taku tane ka pukea. (11o)
Piki ake hoki au ki iunga nei
Te Matitikuia, ' '
Ki a Toioa iiunga,
Te Matitikuia, ' '
Kia whakawhanaua aku tama
Ko au anake ia.
Tu te tuiutuiu no Hine-iauwhaiangi,
Tu te tuiutuiu no Hine-te-iwaiwa.
Tu i tou tia me ko lhuwaiewaie,
Tu i tou kona me ko lhuatamai.
Kaua iangia au e Rupe.
Kei tauatia, ko au te inati,
Ko Hine-te-iwaiwa.
Tuku iho iiunga i ton huiu,
l tou upoko,
l ou taia-pakihiwi,
l tou uma,
l to ate,
l ou tuiipona,
l ou waewae.
E tuku ia ki waho.
Tuku ewe,
Tuku take,
Tuku paiapaia.
Naumai ki waho.
,e
KARAKIA
Mo te wahine i pkia nga u i te whanautanga o te tamaiti.vid. p. ,.
Nga puna iiunga te homai,
Te iingia ki te matamata
O nga u o tenei wahine,
Te kopata i te iangi te homai
Hei whakato mo nga u
O tenei wahine
Ki te matamata o nga u
O tenei wahine (111)
Nga u ataieie ieiemai
Ki te matamata o nga u
O tenei wahine
Nga u ataieie tukua mai.
Tenei hoki te tamaiti te tangi nei,
Te aue nei i te po nui,
l te po ioa.
Ko Tu-te-awhiawhi,
Ko Tu-te-pupuke,
Naumai ki ahau,
Ki tenei tauiia.
KARAKIA
Mo te whakapikinga o te aia o te tupapaku ana ka mate, kia tika ai te haeie ki nga
mea kua mate atu imua.vid. p. .
Tena te aia, ko te aia o Tawhaki,
l piki ai ki te iangi,
l kake ai ki tou tini,
Ki tou mano
l whano ai koe,
l taemai ai to waiiua oia
Ki tou kaupapa.
Tenei hoki ahau
Te mihi atu nei,
,,
Te tangi atu nei
Ki to waiiua mate.
Puta puiehuiehu mai
To putanga mai ki ahau,
Ki to kaupapa,
l piii mai ai koe,
l tangi mai ai koe.
Tena te tiii,
Ko te tiii a o tupuna,
Ko te tiii a nga Pukenga,
A nga Wananga,
Aku, a tenei tauiia.
HE WHAKAMURI-AROHA.vid. p. ,-8. (11z)
Aha te hau e maene ki to kiii`
E koie pea koe e ingo mai ki to hoa,
l piii ai koiua i to koiua moenga,
l awhi ai koiua,
l tangi ai koiua.
Tena taku aioha
Ma te hau e kawe ki a koe,
Huii mai to aioha,
Tangi mai ki to moenga,
l moe ai koiua.
Kia pupukeawai to aioha.
TE POROPORO-AKI A TAMA-TE-KAPUA.vid. p. .
E papa nga iakau i iunga i a koe,
Mau ake te Whakio ake. Ae, Ae.
E haeie nga taua i te ao nei,
Mau e patu. Ae, Ae.
,s
,,
Tiansciiption note
Te following typogiaphical eiiois (oi piesumed such) have been coiiected
- p. z, l. -, By Tiki, by Rangi, by Papa. ~ By Tiki, by Rangi, by Papa.
- p. 1z, l. o Hine-iuakimoe ~ Hine-iuakimoe.
- p. 1,, l. 1, stiaight-neck Tane ~ stiaight-neck-Tane
- p. z1, l. 1 (the tendei one). ~ (the tendei one).
- p. zo, l. 1 designed to be eat ~ designed to be eaten
- p. z,, l. --1 the paragraph loi tiadition as to Tuhuiuhuiu has been
treated as an additional footnote.
- p. z,, l. -z vid Sii Geo. Gieys ~ vid. Sii Geo. Gieys
- p. o, l. -o Bieathe stiong thy long, ~ Bieathe stiong thy lung,
- p. , l. -z Tiaditions and Supeisitions ~ Tiaditions and Supeistitions
- p. o1, l. Te kohukoku ~ Te kohukohu
- p. o, l. - in oui own house, ~ in oui own house.
- p. o, l. - said Kahu, ~ said Kahu,
- p. o, l. -1 Vid Sii G. Gieys ~ Vid. Sii G. Gieys
- p. o, l. - named the lake Te Roto-iti-kite-a-lhenga ~ named the lake
Te Roto-iti-kite-a-lhenga
- p. ,o, l. 1, and my ngakoa. ~ and my ngakoa.
- p. ,1, l. 1o Te name of the island, said lhenga ~ Te name of the
island, said lhenga
- p. 88, footnote p. ~ P. .
- p. 8,, l. -1 (note) footnote marker missing
- p. ,, l. z1 motheis tiibe. ~ motheis tiibe.
- p. ,,, l. -1z-11 ietuined to the Pa. ~ ietuined to the Pa.
Te Eiiata of the book has been tiansciibed faithfully, and its coiiections have
been caiiied into the text. Howevei, on p. :1, the woid to be coiiected is appai-
ently harekeke and not Heiekeke. Te entiy is even misplaced in the list, which is
soited in oidei of appeaiance.
Diaciitics of Gieek have been noimalized
- ~

- ~
- ~
ln the second pait of the Kaiakia of Hineteiwaiwa, on page :,, all leueis i aie
dotless []. Te same also foi the second pait of the Kaiakia on page , and most
of the i in the lines of text immediately below. All those have been iestoied as
noimal is.
ln doubt, all hyphenized and non-hyphenized veisions of the names and com-
pound woids have been ietained as piinted. Tus e.g. Rangi-potiki as well as
Rangipotiki, Ngatoro-i-rangi / Ngatoro-irangi / Ngatoroirangi, Te lka-ioa / Te lkaioa,
Reienga-waiiua, Te Whaie-pakau-awe, water side / water-side.
Antiquate spellings like antient, muscle [foi mussel] have also been pieseived.
lootnotes have been ienumbeied piogiessively thioughout the book.
so
s1
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