{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_42218/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_42218","id":"gutenberg_42218","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/42218","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Land tenure (M\u0101ori law)","Mythology, Maori","M\u0101ori (New Zealand people) -- Religion"],"text":"Produced by Curtis Weyant, Enrico Segre, and the Online Distributed\nProofreading Team at http://www.pgdp.net.\n\n\n\n\n\n MAORI RELIGION\n AND\n MYTHOLOGY.\n\n\n\n\n WILLIAM ATKIN, GENERAL PRINTER,\n HIGH STREET, AUCKLAND, N.Z.\n\n\n\n\n _Maori Religion_\n\n _and_\n\n _Mythology._\n\n\n\n\n ILLUSTRATED BY TRANSLATIONS OF TRADITIONS,\n _KARAKIA_, &c.\n\n TO WHICH ARE ADDED\n\n NOTES ON _MAORI_ TENURE OF LAND.\n\n\n\n\n BY\n EDWARD SHORTLAND, M.A., M.R.C.P.,\n LATE NATIVE SECRETARY, NEW ZEALAND,\n AUTHOR OF\n \u201cTRADITIONS AND SUPERSTITIONS OF THE NEW ZEALANDERS.\u201d\n\n\n\n\n LONDON:\n LONGMANS, GREEN, AND CO.\n 1882.\n _All rights reserved._\n\n\n\n\n TO THE MEMORY\n OF\n SIR WILLIAM MARTIN\n\n THESE PAGES ARE DEDICATED,\n\n THE AFFECTIONATE TRIBUTE\n OF\n A FRIENDSHIP OF MANY YEARS.\n\n\n\n\n PREFACE.\n\n\nThe Maori MSS. of which translations are now published were collected by\nthe author many years ago. The persons through whom the MSS. were\nobtained are now, with one exception, no longer living. They were all of\nthem men of good birth, and competent authorities. One who could write\nsent me, from time to time, in MS. such information as he himself\npossessed, or he could obtain from the _tohunga_, or wise men of his\nfamily. Chapters iii. and iv. contain selections from information\nderived from this source.\n\nThe others not being sufficiently skilled in writing, it was necessary\nto take down their information from dictation. In doing this I\nparticularly instructed my informant to tell his tale as if he were\nrelating it to his own people, and to use the same words that he would\nuse if he were recounting similar tales to them when assembled in a\nsacred house. This they are, or perhaps I should rather say were, in the\nhabit of doing at times of great weather disturbance accompanied with\nstorm of wind and rain, believing an effect to be thereby produced\nquieting the spirits of the sky.\n\nAs the dictation went on I was careful never to ask any question, or\notherwise interrupt the thread of the being guided by the sound in\nwriting any new and strange words. When some time had thus passed, I\nstopt him at some suitable part of his tale: then read over to him what\nI had written, and made the necessary corrections\u2014taking notes also of\nthe meanings of words which were new to me. Chapters v. and vi. are with\nsome omissions translations of a _Maori_ MS. written in this way.\n\nChapter ii. contains a tradition as to _Maori_ Cosmogony more particular\nin some details than I have ever met with elsewhere. My informant had\nbeen educated to become a _tohunga_; but had afterwards become a\nprofessing Christian. The narrative took place at night unknown to any\nof his people, and under promise that I would not read what I wrote to\nany of his people. When after some years I re-visited New Zealand, I\nlearnt that he had died soon after I left, and that his death was\nattributed to the anger of the _Atua_ of his family due to his having,\nas they expressed it, trampled on the _tapu_ by making _noa_ or public\nthings sacred\u2014he having himself confessed what he no doubt believed to\nbe the cause of his illness.\n\nIn Appendix will be found a list of _Maori_ words expressing\nrelationship. It will be observed that where we employ definite words\nfor \u2018father\u2019 and \u2018brother\u2019 the _Maori_ use words having a more\ncomprehensive meaning, like our word \u2018cousin\u2019: hence when either of the\nwords _matua_, &c., are used, to ascertain the actual degree of\nrelationship some additional explanatory words must be added, as would\nbe necessary when we use the general term cousin.\n\nA short vocabulary of _Maori_ words unavoidably introduced in the\nfollowing pages, which require explanation not to be found in any\npublished dictionary, are also printed in the Appendix,\u2014as well as a few\nselected _karakia_ in the original _Maori_, with reference to pages\nwhere their translations appear, as a matter of interest to some\npersons.\n\n\n_Auckland, January, 1882._\n\n\n\n\n CONTENTS.\n\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n PAGE\n _Chap. i._\u2014Primitive Religion and Mythology. Aryans and 1\n Polynesians\n _Chap. ii._\u2014Maori Cosmogony and Mythology 10\n _Chap. iii._\u2014Religious Rites of the Maori 25\n _Chap. iv._ \u201e \u201e \u201e 38\n _Chap. v._\u2014The Maori Chief of Olden Time 51\n _Chap. vi._\u2014Claiming and Naming Land 68\n _Chap. vii._\u2014The Maori Land Tenure 88\n \u2014\u2014\u2014\u2014\u2014\n APPENDIX.\n Terms of _Maori_ Relationship 106\n Explanation of some _Maori_ words occurring in 107\n following pages\n Karakia Maori 109\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n\n\n\n\n ERRATA\n\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n p. 8 for \u201cPendora\u201d read \u201cPandora.\u201d\n p. 21 \u201e \u201cHerekeke\u201d \u201e \u201cHarakeke.\u201d\n p. 11 \u201e \u201cWhananga\u201d \u201e \u201cWananga.\u201d\n p. 24 \u201e \u201e \u201e \u201e\n p. 28 \u201e \u201cmanumea\u201d \u201e \u201cManumea.\u201d\n p. 90 \u201e \u201cand\u201d \u201e \u201cland.\u201d\n p. 96 \u201e \u201cconquerers\u201d \u201e \u201cconquerors.\u201d\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n\n\n\n\n PRIMITIVE RELIGION AND MYTHOLOGY.\n\n\n\n\n CHAPTER I.\n\n\n\n ARYANS AND POLYNESIANS.\n\n\n \u039d\u03cc\u03bc\u03b9\u03b6\u03b5 \u03c3\u03b1\u03c5\u03c4\u1ff7 \u03c4\u03bf\u1f7a\u03c2 \u03b3\u03bf\u03bd\u03b5\u1fd6\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9 \u0398\u03b5\u03bf\u03cd\u03c2.\n\nThe religious feeling may be traced to the natural veneration of the\nchild for the parent, joined to an innate belief in the immortality of\nthe soul. What we know of the primitive religion of Aryans and\nPolynesians points to this source. They both venerated the spirits of\ndeceased ancestors, believing that these spirits took an interest in\ntheir living descendants: moreover, they feared them, and were careful\nto observe the precepts handed down by tradition, as having been\ndelivered by them while alive.\n\nThe souls of men deified by death were by the Latins called \u201cLares\u201d or\n\u201cM\u00e2nes,\u201d by the Greeks \u201cDemons\u201d or \u201cHeroes.\u201d Their tombs were the\ntemples of these divinities, and bore the inscription \u201cD\u00ees manibus,\u201d\n\u201c\u0398\u03b5\u03bf\u1fd6\u03c2 \u03c7\u03b8\u03bf\u03bd\u03af\u03bf\u03b9\u03c2;\u201d and before the tomb was an altar for sacrifice. The\nterm used by the Greeks and Romans to signify the worship of the dead is\nsignificant. The former used the word \u201c\u03c0\u03b1\u03c4\u03c1\u03b9\u03ac\u03b6\u03b5\u03b9\u03bd,\u201d the latter\n\u201cparentare,\u201d showing that the prayers were addressed to forefathers. \u201cI\nprevail over my enemies,\u201d says the Brahmin, \u201cby the incantations which\nmy ancestors and my father have handed down to me.\u201d\u00b9\n\n \u00b9 La Cit\u00e9 Antique par De Coulange.\n\nSimilar to this was the common belief of the _Maori_ of Polynesia, and\nstill exists. A _Maori_ of New Zealand writes thus: \u201cThe origin of\nknowledge of our native customs was from Tiki (the progenitor of the\nhuman race). Tiki taught laws to regulate work, slaying, man-eating:\nfrom him men first learnt to observe laws for this thing, and for that\nthing, the rites to be used for the dead, the invocation for the\nnew-born child, for battle in the field, for the assault of fortified\nplaces, and other invocations very numerous. Tiki was the first\ninstructor, and from him descended his instructions to our forefathers,\nand have abided to the present time. For this reason they have power.\nThus says the song:\u2014\n\n _E tama, tapu-nui, tapu-whakaharahara,_\n _He mauri wehewehe na o tupuna,_\n _Na Tiki, na Rangi, na Papa._\n\n O child, very sacred\u2014very, very sacred,\n Shrine set apart by your ancestors,\n By Tiki, by Rangi, by Papa.\u201d\n\nThe researches of philologists tend to show that all known languages are\nderived from one original parent source. The parent language from which\nthe Aryan and Polynesian languages are derived must have been spoken at\na very remote time; for no two forms of language are now more diverse\nthan these two are. In the Polynesian there is but the slightest trace\nof inflexion of words which is a general character of Aryan languages.\nThe Polynesian language seems to have retained a very primitive form,\nremaining fixed and stationary; and this is confirmed by the fact that\nthe forms of Polynesian language, whether spoken in the Sandwich Islands\nor in New Zealand, though their remoteness from each other indicates a\nvery early separation, differ to so small a degree that they may be\nregarded as only different dialects of the same language. The _Maori_\nlanguage is essentially conservative, containing no principle in its\nstructure facilitating change. The component parts or roots of words are\nalways apparent.\n\nWhen we consider the great remoteness of time at which it is possible\nthat a connection between Aryans and Polynesians could have existed, we\nare carried back to the contemplation of a very primitive condition of\nthe human race. In the Polynesian family we can still discover traces of\nthis primitive condition. We can also observe a similarity between the\nmore antient form of religious belief and mythological tradition of the\nAryans and that still existing among Polynesians; for which reason we\nthink it allowable to apply to the interpretation of old Aryan myths the\nprinciple we discover to guide us as to the signification of Polynesian\nMythology.\n\nIt was a favourite opinion with Christian apologists, Eusebius and\nothers, that the Pagan deities represented deified men. Others consider\nthem to signify the powers of external nature personified. For others\nthey are, in many cases, impersonations of human passions and\npropensities reflected back from the mind of man. A fourth mode of\ninterpretation would treat them as copies distorted and depraved of a\nprimitive system of religion given by God to man.\u00b2\n\n \u00b2 Juventus mundi, p. 203.\n\nThe writer does not give any opinion as to which of these theories he\nwould give a preference. If, however, we look at the mythology of Greek\nand Latin Aryans from the _Maori_ point of view the explanation of their\nmyths is simple.\n\nThis mythology personified and deified the Powers of Nature, and\nrepresented them as the ancestors of all mankind; so these personified\nPowers of Nature were worshipped as deified ancestors. There is no\nauthority for any other supposition. With regard to the two latter\ntheories above referred to it may be remarked that fiction is always\nliable to be interpreted in a manner conformable to the ideas prevailing\nat any particular time, so that there would be a natural tendency, in\nmodern times, to apply meanings never originally thought of to the\ninterpretation of mythology. Man in early days, ignorant of the causes\nof natural phenomena, yet having a mind curious to inquire and trace\nobserved effects to some cause, formulated his conceptions on imaginary\ngrounds, which, although now manifestly false and absurd, yet were\nprobably sufficiently credible in the infancy of knowledge.\n\nThere is a notable mental condition of the Polynesian to which we desire\nto direct attention. The _Maori_ has a very limited notion of the\nabstract. All his ideas take naturally a concrete form. This inaptitude\nto conceive any abstract notions was, it is believed, the early mental\ncondition of man. Hence the Powers of Nature were regarded by him as\nconcrete objects, and were consequently designated as persons. And this\nopinion is confirmed by the fact that the researches of comparative\nphilologists give proof that all words are, in their origin or roots,\nexpressive of visible and sensuous phenomena,\u00b3 and consequently that all\nabstract words are derivable from such roots. The absence, too, of all\nabstract and metaphysical ideas from Homer has been noticed by Mr\nGladstone as very remarkable.\n\n \u00b3 Max M\u00fcller, \u201cScience of Language.\u201d Farrar, \u201cChapters on Language,\u201d\n p. 6.\n\nI have seen it stated in print that the New Zealander has no sentiment\nof gratitude; in proof of which it was mentioned that he has no word in\nhis language to express gratitude. This is true; but the reason is that\ngratitude is an abstract word, and that _Maori_ is deficient in abstract\nterms. It is an error to infer that he is ignorant of the sentiment of\ngratitude, or that he is unable to express that sentiment in appropriate\nand intelligible words.\n\n\n\n ARYAN MYTHOLOGY.\n\n\nThe Aryans do not appear to have had any tradition of a Creation. They\nseem to have conceived of the Powers of Nature very much in the same way\nas the _Maori_ did,\u2014namely, that the mysterious power of Generation was\nthe operative cause of all things.\n\nHesiod in his Theogony relates that the first parent of all was Chaos.\n\nFrom Chaos sprang Gaia (=Earth), Tartarus, Eros (=Love), Erebus, a dark\nson, Night, a dark daughter, and lastly, Day.\n\nFrom Gaia alone sprung Ouranos (=Heaven), Hills, Groves, and Thalassa\n(=Sea).\n\nFrom Heaven and Earth sprung Okeanos (=Ocean), Japetus, Kronos\n(=Saturn), Titans.\n\nHesiod also relates how Heaven confined his children in the dark caverns\nof Earth, and how Kronos avenged himself.\n\nIn the \u201cWorks and Days\u201d Hesiod gives an account of the formation of the\nfirst human female out of Earth, from the union of whom, with\nEpimetheus, son of the Titan Japetus, sprung the human race.\n\nSo far Hesiod\u2019s account may be derived from Aryan myths. The latter and\ngreater part, however, of Hesiod\u2019s Theogony cannot be accepted as a\npurely Aryan tradition; for colonists from Egypt and Ph\u0153nicia had\nsettled in Greece, at an early period, and had brought with them alien\nmythical fables which were adopted in a modified form, in addition to\nthe antient family religion of worship of ancestors.\n\nHerodotus asserts that Homer and Hesiod made the Theogony of the Greeks;\nand to a certain extent this may be true, for the bard was then invested\nwith a kind of sacredness, and what he sung was held to be the effect of\nan inspiration. When he invoked the Muses his invocation was not a mere\nformal set of words introduced for the sake of ornament, but an act of\nhomage due to the Divinities addressed, whose aid he solicited.\u2074\n\n \u2074 Hom. Il., 2-484. Invocat. to Muses:\u2014\n\n Tell me now, O Muses, ye who dwell in Olympus;\n For ye are goddesses, and are present, and know all things,\n But we hear only rumour, and know not anything.\n\nThe traditions prevalent in B\u0153otia would naturally be strongly imbued\nwith fables of foreign origin; and Hesiod, who was a B\u0153otian by birth,\nby collecting these local traditions and presenting them to the public\nin an attractive form, no doubt contributed, as well as Homer, to\nestablish a national form of religion, made up of old Aryan tradition\nand what had been imported by Ph\u0153nician and Egyptian colonists.\n\nThus Zeus and the other Olympian deities formed the centre of a national\nreligious system; but at the same time the old Aryan religion of worship\nof ancestors maintained a paramount influence, and every tribe and every\nfamily had its separate form of worship of its own ancestors. The prayer\nof the son of Achilles, when in the act of sacrificing Polyxena to the\nmanes of his father, is a striking instance of the prevalent belief that\nthe deified spirits of ancestors had power to influence the destinies of\nthe living.\n\n\u201cO son of Peleus, my father, receive from me this libation, appeasing,\nalluring, the dead. Come now, that you may drink the black pure blood of\na virgin, which we give to thee\u2014both I and the army. And be kindly\ndisposed to us, and grant us to loose the sterns of our ships, and the\ncables fastening to the shore, and all to reach home favoured with a\nprosperous return from Ilium.\u201d\u2075\n\n \u2075 Hecuba, l. 533-9.\n\nEuripides would not have put these words into the mouth of the son of\nAchilles had they not been in accord with the sympathies of an Athenian\naudience.\n\nComparing the Greek mythological traditions, such as they have come down\nto us, with those of the _Maori_, some striking resemblance is to be\nobserved. First, there is the fact that both treat the elements of\nnature, and abstract notions as persons capable of propagating from each\nother by generation. In both Light springs out of Darkness. The sons of\nHeaven and Earth in both accounts conspire against their father for the\nsame reason\u2014that their father had confined them in darkness. And lastly\nthe first human female, in both, is said to have been formed out of\nearth. The first woman, in the _Maori_ Mythology, drags down her\noffspring to Po (=Night), meaning to death. And the first woman of the\nGreek Mythology, Pandora, introduces all kinds of afflictions as an\nheritage for hers.\n\nIt is also to be noticed that just as Zeus and the Olympian Gods were\nnational deities for Greeks, so their old mythical deities\u2014Po, Rangi,\nPapa, Tiki, &c., were invoked alike by the whole _Maori_ race,\nespecially in the ceremonies required to free a person from the sacred\nrestrictions comprised under the term _tapu_. They were the _Maori_\nnational Gods, for they were their common ancestors. But at the same\ntime every _Maori_ tribe and family invoked independently each its own\ntribal and family ancestors, just as was the practice of the Greeks and\nLatins.\n\n\n\n\n CHAPTER II.\n\n\n\n MAORI COSMOGONY AND MYTHOLOGY.\n\n\n An quoquam genitos nisi C\u0153lo credere fas est\n Esse homines.\u2014_Manilius._\n\n\nThe _Maori_ had no tradition of the Creation. The great mysterious Cause\nof all things existing in the Cosmos was, as he conceived it, the\ngenerative Power. Commencing with a primitive state of Darkness, he\nconceived Po (=Night) as a person capable of begetting a race of beings\nresembling itself. After a succession of several generations of the race\nof Po, Te Ata (=Morn) was given birth to. Then followed certain beings\nexisting when Cosmos was without form, and void. Afterwards came Rangi\n(=Heaven), Papa (=Earth), the Winds, and other Sky-powers, as are\nrecorded in the genealogical traditions preserved to the present time.\n\nWe have reason to consider the mythological traditions of the _Maori_ as\ndating from a very antient period. They are held to be very sacred, and\nnot to be repeated except in places set apart as sacred.\n\nThe Genealogies recorded hereafter are divisible into three distinct\nepochs:\u2014\n\n1. That comprising the personified Powers of Nature preceding the\nexistence of man, which Powers are regarded by the _Maori_ as their own\nprimitive ancestors, and are invoked in their _karakia_ by all the\n_Maori_ race; for we find the names of Rangi, Rongo, Tangaroa, &c.,\nmentioned as _Atua_ or Gods of the _Maori_ of the Sandwich Islands and\nother Islands of the Pacific inhabited by the same race. The common\nworship of these primitive _Atua_ constituted the National religion of\nthe Maori.\n\n2. In addition to this the _Maori_ had a religious worship peculiar to\neach tribe and to each family, in forms of _karakia_ or invocation\naddressed to the spirits of dead ancestors of their own proper line of\ndescent.\n\nAncestral spirits who had lived in the flesh before the migration to New\nZealand would be invoked by all the tribes in New Zealand, so far as\ntheir names had been preserved, in their traditional records as mighty\nspirits.\n\n3. From the time of the migration to New Zealand each tribe and each\nfamily would in addition address their invocations to their own proper\nline of ancestors,\u2014thus giving rise to a family religious worship in\naddition to the national religion.\n\nThe cause of the preservation of their Genealogies becomes intelligible\nwhen we consider that they often formed the ground-work of their\nreligious formulas, and that to make an error or even hesitation in\nrepeating a _karakia_ was deemed fatal to its efficacy.\n\nIn the forms of _karakia_ addressed to the spirits of ancestors, the\nconcluding words are generally a petition to the _Atua_ invoked to give\nforce or effect to the _karakia_ as being derived through the _Tipua_,\nthe _Pukenga_, and the _Wananga_, and so descending to the living\n_Tauira_.\n\n\n\n MAORI COSMOGONY.\n\n\n Powers | Te Po (=The Night).\n of | Te Po\u2212toki (=hanging Night).\n Night | Te Po\u2212terea (=drifting Night).\n and | Te Po\u2212whawha (=moaning Night).\n Darkness. | Hine\u2212ruakimoe.\n | Te Po.\n\n Powers | Te Ata (=The Morn).\n of | Te Ao\u2212tu\u2212roa (=The abiding Day).\n Light. | Te Ao\u2212marama (=bright Day).\n | Whaitua (=space).\n\n Powers | Te Kore (=The Void).\n of | Te Kore\u2212tuatahi.\n Cosmos | Te Kore\u2212tuarua.\n without | Kore\u2212nui.\n form | Kore\u2212roa.\n and | Kore\u2212para.\n void. | Kore\u2212whiwhia.\n | Kore\u2212rawea.\n | Kore\u2212te\u2212tamaua (=Void fast bound).\n | Te Mangu (=the black) sc. Erebus.\n\nFrom the union of Te Mangu with Mahorahora-nui-a-Rangi (=The great\nexpanse of Rangi) came four children:\u2014\n\n 1. Toko-mua (=elder prop).\n 2. Toko-roto (=middle prop).\n 3. Toko-pa (=last prop).\n 4. Rangi-potiki (=child Rangi).\n\n\n\n GENEALOGICAL DESCENT FROM TOKO-MUA.\n\n\n | Tu\u2212awhio\u2212nuku (=Tu of the whirlwind).\n | Tu\u2212awhio\u2212rangi.\n Powers | Paroro\u2212tea (=white skud).\n of | Hau\u2212tuia (=piercing wind).\n The Air, | Hau\u2212ngangana (blustering wind).\n Winds. | Ngana.\n | Ngana\u2212nui.\n | Ngana\u2212roa.\n | Ngana\u2212ruru.\n | Ngana\u2212mawaki.\n | Tapa\u2212huru\u2212kiwi.\n | Tapa\u2212huru\u2212manu.\n |\u2076 Tiki.\n Human | Tiki\u2212te\u2212pou\u2212mua (The 1st Man).\n beings | Tiki\u2212te\u2212pou\u2212roto.\n begin | Tiki\u2212haohao.\n to | Tiki\u2212ahu\u2212papa.\n exist. | Te Papa\u2212tutira.\n | Ngai.\n | Ngai\u2212nui.\n | Ngai\u2212roa.\n | Ngai\u2212peha.\n | Te Atitutu.\n | Te Ati\u2212hapai.\n |\u2077 Toi\u2212te\u2212huatahi.\n | Rauru.\n | Rutana.\n | Whatonga.\n | Apa\u2212apa.\n | Taha\u2212titi.\n | Ruatapu.\n | Rakeora.\n | Tama\u2212ki\u2212te\u2212ra.\n | Rongo\u2212maru\u2212a\u2212whatu.\n | Rere.\n | T\u0103ta =\n | |______________\n | |\n | Wakaotirangi. Rongokako.\n | Hotumatapu. Tamatea.\n | Motai.\u2078 Kahu\u2212hunu.\n | Ue.\n | Raka.\n | Kakati.\n | Tawhao.\n | Turongo.\n | Raukawa.\n | Wakatere.\n | Taki\u2212hiku.\n | Tama\u2212te\u2212hura.\n | Tui\u2212tao.\n | Hae.\n | Nga\u2212tokowaru.\n | Huia.\n | Korouaputa = Rakumia (f.).\n ______________|____________________\n | |\n Pare\u2212wahawaha = Te Rangipumamao Parekohatu =\n (f.) | |\n ________| ________|\n | |\n Tihao = _Te Rauparaha_.\n ___|____________________\n | |\n Te Whata\u2212nui = Kotia (f.) =\n _____| |\n | _Te Ngarara_.\n Tutaki =\n ___|\n |\n _Hinematioro_.\n\n \u2076 Whose wife was Hine-titamauri de qu\u00e2 infra.\n\n \u2077 Whose wife was Puhaorangi de qu\u00e2 infra.\n\n \u2078 Tamatea was settled at Muriwhenua, and his son Kahuhunu was born\n there. The latter went on a journey to Nukutauraua near the Mahia,\n and there married Rongomai-wahine, having got rid of her husband\n Tamatakutai by craft. Tamatea went to bring him home, but on their\n return their canoe was upset in a rapid, near where the river\n Waikato flows out of the lake Taupo, and Tamatea was drowned.\n\n\n\n GENEALOGICAL DESCENT FROM TOKO-ROTO.\n\n\n | Rangi\u2212nui.\n | Rangi\u2212roa.\n | Rangi\u2212pouri.\n | Rangi\u2212potango.\n Powers | Rangi\u2212whetu\u2212ma.\n of the | Rangi\u2212whekere.\n Heavens. | Ao\u2212nui.\n | Ao\u2212roa.\n | Ao\u2212tara.\n | Urupa.\n | Hoehoe.\n | Puhaorangi (f.).\n\nAfter the birth of Rauru, the son of Toi-te-huatahi and Kuraemonoa,\nwhile Toi was absent from home fishing, Puhaorangi came down from\nHeaven, and carried off Kuraemonoa to be his own wife. She bore four\nchildren from this union:\u2014\n\n 1. Ohomairangi.\n 2. Tawhirioho.\n 3. Ohotaretare.\n 4. Oho-mata-kamokamo.\n\nFrom Ohomairangi descended:\u2014\n\n | Muturangi.\n | Taunga.\n | Tuamatua.\n Time of | Houmaitahiti.\n Migration | Tama\u2212te\u2212kapua.\n from | Kahu.\n Hawaiki. | Tawaki.\n | Uenuku.\n | Rangitihi.\n | Ratorua.\n | Wakairikawa.\n | Waitapu.\n | Hine\u2212rehua.\n | Te Kahu\u2212reremoa.\n | Waitapu.\n | Parekawa.\n | Te Kohera.\n | Pakaki =\n ______________|_____________________\n | |\n Te Rangi\u2212pumamao = Parewahaika = Te Whata\n _____________| _________|____\n | | |\n Tihao. Tokoahu. Tuiri.\n Kotia. Hihitaua. Waho (f.).\n _Te Ngarara_. Te Tumuhuia _Te Hira_.\n or\n _Taraia_.\n\n\n\n GENEALOGICAL DESCENT FROM TOKO-PA.\n\n\nKohu (=Mist) was the child of Tokopa.\n\nKohu married Te Ika-roa (=The Milky-way), and gave birth to Nga Whetu\n(=The Stars).\n\n\n\n GENEALOGICAL DESCENT FROM RANGI-POTIKI.\n\n\nRangi-potiki had three wives, the first of which was Hine-ahu-papa; from\nher descended:\u2014\n\n | Tu\u2212nuku.\n Sky | Tu\u2212rangi.\n Powers. | Tama\u2212i\u2212koropao.\n | Haronga.\n\nHaronga took to wife Tongo-tongo. Their children were a son and\ndaughter, Te Ra (=The Sun) and Marama (=The Moon). Haronga perceiving\nthat there was no light for his daughter Marama, gave Te Kohu in\nmarriage to Te Ikaroa, and the Stars were born to give light for the\nsister of Te Ra, for the child of Tongo-tongo. \u201c_Nga tokorua a\nTongo-tongo_\u201d (=the two children of Tongotongo) is a proverbial term for\nthe Sun and Moon at the present day.\n\nRangi-potiki\u2019s second wife was Papatuanuku. She gave birth to the\nfollowing children:\u2014\n\n Rehua (a star).\n Rongo.\n Tangaroa.\n Tahu.\n Punga and Here, twins.\n Hua and Ari, do.\n Nukumera } twins.\n Rango\u2212maraeroa }\n\n Marere\u2212o\u2212tonga } do.\n Takataka\u2212putea }\n\n Tu\u2212matauenga } do.\n Tu\u2212potiki }\n\n_Rongo_ was _atua_ of the _kumara_.\n\n_Tangaroa_ was ancestor of Fish and the _Pounamu_, which is classed with\nfish by the _Maori_. Tangaroa took to wife Te Anu-matao (=the chilly\ncold): from which union descended.\n\n All | Te Whata\u2212uira\u2212a\u2212tangaroa.\n of the | Te Whatukura.\n Fish | Poutini.\n Class. | Te Pounamu.\n\n_Tahu_ was _atua_ presiding over peace and feasts.\n\n_Punga_ was ancestor of the lizard, shark, and ill-favoured creatures:\nhence the proverb \u201c_aitanga-a-Punga_\u201d (=child of Punga) to denote an\nugly fellow.\n\n_Tu-matauenga_ was the _Maori_ war God.\n\nRangi-potiki\u2019s third wife was Papa (=Earth). Tangaroa was accused of\nhaving committed adultery with Papa, and Rangipotiki, armed with his\nspear, went to obtain satisfaction. He found Tangaroa seated by the door\nof his house, who, when he saw Rangi thus coming towards him, began the\nfollowing _karakia_, at the same time striking his right shoulder with\nhis left hand:\u2014\n\n Tangaroa, Tangaroa,\n Tangaroa, unravel;\n Unravel the tangle,\n Unravel, untwist.\n Though Rangi is distant,\n He is to be reached.\n Some darkness for above,\n Some light for below\n Freely give\n For bright Day\u2079\n\n \u2079 This _karakia_ is the most antient example of the kind. It is now\n applied as suggestive of a peaceable settlement of a quarrel.\n\nThis invocation of Tangaroa was scarce ended when Rangi made a thrust at\nhim. Tangaroa warded it off, and it missed him. Then Tangaroa made a\nthrust at Rangi, and pierced him quite through the thigh, and he fell.\n\nWhile Rangi lay wounded he begat his child Kueo (=Moist). The cause of\nthis name was Rangi\u2019s wetting his couch while he lay ill of his wound.\nAfter Kueo, he begat Mimi-ahi, so-called from his making water by the\nfireside. Next he begat Tane-tuturi (=straight-leg-Tane), so-called\nbecause Rangi could now stretch his legs. Afterwards he begat\nTane-pepeki (=bent-leg-Tane), so-called because Rangi could sit with his\nknees bent. The next child was Tane-ua-tika (=straight-neck-Tane), for\nRangi\u2019s neck was now straight, and he could hold up his head. The next\nchild born was called Tane-ua-ha\u00b9\u2070 (=strong-neck-Tane), for Rangi\u2019s neck\nwas strong. Then was born Tane-te-waiora (=lively Tane), so called\nbecause Rangi was quite recovered. Then was born Tane-nui-a-Rangi (=Tane\ngreat son of Rangi). And last of all was born Paea, a daughter. She was\nthe last of Rangi\u2019s children. With Paea they came to an end, so she was\nnamed Paea, which signifies \u2018closed.\u2019\n\n \u00b9\u2070 Ha=kaha.\n\nSome time after the birth of these children the thought came to\nTane-nui-a-Rangi to separate their father from them. Tane had seen the\nlight of the Sun shining under the armpit of Rangi; so he consulted with\nhis elder brothers what they should do. They all said, \u201cLet us kill our\nfather, because he has shut us up in darkness, and let us leave our\nmother for our parent.\u201d But Tane advised, \u201cDo not let us kill our\nfather, but rather let us raise him up above, so that there may be\nlight.\u201d To this they consented; so they prepared ropes, and when Rangi\nwas sound asleep they rolled him over on the ropes, and Paea took him on\nher back. Two props were also placed under Rangi. The names of the props\nwere Tokohurunuku, and Tokohururangi. Then lifting him with the aid of\nthese two props, they shoved him upwards. Then Papa thus uttered her\nfarewell to Rangi.\n\n \u201c_Haera ra, e Rangi, \u0113! ko te wehenga taua i a Rangi._\u201d\n \u201cGo, O Rangi, alas! for my separation from Rangi.\u201d\n\n And Rangi answered from above:\n\n \u201c_Heikona ra, e Papa, \u0113! ko te wehenga taua i a Papa._\u201d\n \u201cRemain there, O Papa. Alas! for my separation from Papa.\u201d\n\nSo Rangi dwelt above, and Tane and his brothers dwelt below with their\nmother, Papa.\n\nSome time after this Tane desired to have his mother Papa for his wife.\nBut Papa said, \u201cDo not turn your inclination towards me, for evil will\ncome to you. Go to your ancestor Mumuhango.\u201d So Tane took Mumuhango to\nwife, who brought forth the _totara_ tree. Tane returned to his mother\ndissatisfied, and his mother said, \u201cGo to your ancestor Hine-tu-a-maunga\n(=the mountain maid).\u201d So Tane took Hine-tu-a-maunga to wife, who\nconceived, but did not bring forth a child. Her offspring was the rusty\nwater of mountains, and the monster reptiles common to mountains. Tane\nwas displeased, and returned to his mother. Papa said to him \u201cGo to your\nancestor Rangahore.\u201d So Tane went, and took that female for a wife, who\nbrought forth stone. This greatly displeased Tane, who again went back\nto Papa. Then Papa said \u201cGo to your ancestor Ngaore (=the tender one).\u201d\nTane took Ngaore to wife. And Ngaore gave birth to the _toetoe_ (a\nspecies of rush-like grass). Tane returned to his mother in displeasure.\nShe next advised him, \u201cGo to your ancestor Pakoti.\u201d Tane did as he was\nbid, but Pakoti only brought forth _harakeke_ (=phormium tenax). Tane\nhad a great many other wives at his mother\u2019s bidding, but none of them\npleased him, and his heart was greatly troubled, because no child was\nborn to give birth to Man; so he thus addressed his mother\u2014\u201cOld lady,\nthere will never be any progeny for me.\u201d Thereupon Papa said, \u201cGo to\nyour ancestor, Ocean, who is grumbling there in the distance. When you\nreach the beach at Kura-waka, gather up the earth in the form of man.\u201d\nSo Tane went and scraped up the earth at Kura-waka. He gathered up the\nearth, the body was formed, and then the head, and the arms; then he\njoined on the legs, and patted down the surface of the belly, so as to\ngive the form of man; and when he had done this, he returned to his\nmother and said, \u201cThe whole body of the man is finished.\u201d Thereupon his\nmother said, \u201cGo to your ancestor Mauhi, she will give the _raho_.\u00b9\u00b9 Go\nto your ancestor Whete, she will give the _timutimu_.\u00b9\u00b9 Go to your\nancestor Taua-ki-te-marangai, she will give the _paraheka_.\u00b9\u00b9 Go to your\nancestor Pungaheko, she has the _huruhuru_.\u201d So Tane went to these\nfemale ancestors, who gave him the things asked for. He then went to\nKura-waka. Katahi ka whakanoho ia i nga raho ki roto i nga kuwha o te\nwahine i hanga ki te one: Ka mau era. Muri atu ka whakanoho ia ko te\ntimutimu na Whete i homai ki waenga i nga raho; muri atu ko te paraheka\nna Taua-ki-te-marangai i homai ka whakanoho ki te take o te timutimu:\nmuri iho ko te huruhuru na Pungaheko i homai ka whakanoho ki runga i te\npuke. Ka oti, katahi ka tapa ko Hineahuone. Then he named this female\nform Hine-ahu-one (=The earth formed maid).\n\n \u00b9\u00b9 Quaedam partes corporis genitales.\n\nTane took Hine-ahu-one to wife. She first gave birth to Tiki-tohua\u2014the\negg of a bird from which have sprung all the birds of the air. After\nthat, Tiki-kapakapa was born\u2014a female. Then first was born for Tane a\nhuman child. Tane took great care of Tiki-kapakapa, and when she grew up\nhe gave her a new name, Hine-a-tauira (=the pattern maid). Then he took\nher to wife, and she bore a female child who was named Hine-titamauri.\n\nOne day Hine-a-tauira said to Tane, \u201cWho is my father?\u201d Tane laughed. A\nsecond time Hine-a-tauira asked the same question. Then Tane made a\nsign:\u00b9\u00b2 and the woman understood, and her heart was dark, and she gave\nherself up to mourning, and fled away to Rikiriki, and to Naonao, to\nRekoreko, to Waewae-te-Po, and to Po.\u00b9\u00b3 The woman fled away, hanging\ndown her head.\u00b9\u2074 Then she took the name of Hine-nui-te-Po (=great woman\nof Night). Her farewell words to Tane were\u2014\u201cRemain, O Tane, to pull up\nour offspring to Day; while I go below to drag down our offspring to\nNight.\u201d\u00b9\u2075\n\n \u00b9\u00b2 _Katahi ka tohungia e Tane ki tona ure._\n\n \u00b9\u00b3 These were all ancestors of the race of Powers of Night.\n\n \u00b9\u2074 _He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera\n tonu nga kuwha, hamama tonu te puapua._\n\n \u00b9\u2075 \u201c_Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere\n au ki raro hei kukume iho i a taua hua ki te Po._\u201d\n\nTane sorrowed for his daughter-wife, and cherished his daughter\nHinetitamauri; and when she grew up he gave her to Tiki to be his wife,\nand their first-born child was Tiki-te-pou-mua.\u00b9\u2076\n\n \u00b9\u2076 Vid. Genealogical Table.\n\nThe following narrative is a continuation of the history of Hinenuitepo\nfrom another source:\u2014\n\nAfter Hinenuitepo fled away to her ancestors in the realms of Night, she\ngave birth to Te Po-uriuri (=The Dark one), and to Te Po-tangotango\n(=The very dark), and afterwards to Pare-koritawa, who married Tawaki,\none of the race of Rangi. Hence the proverb when the sky is seen covered\nwith small clouds \u201c_Parekoritawa is tilling her garden._\u201d When Tawaki\nclimbed to Heaven with Parekoritawa, he repeated this _karakia_:\u2014\n\n Ascend, O Tawaki, by the narrow path,\n By which the path of Rangi was followed;\n The path of Tu-kai-te-uru.\n The narrow path is climbed,\n The broad path is climbed,\n The path by which was followed\n Your ancestors, Te Aonui,\n Te Ao-roa,\n Te Ao-whititera.\n Now you mount up\n To your _Ihi_,\n To your _Mana_,\n To the Thousands above,\n To your _Ariki_,\n To your _Tapairu_,\n To your _Pukenga_,\n To your _Wananga_,\n To your _Tauira_.\n\nWhen Tawaki and Parekoritawa mounted to the Sky, they left behind them a\ntoken\u2014a black moth\u2014a token of the mortal body.\n\nPare gave birth to Uenuku (=Rainbow). Afterwards she brought forth\nWhatitiri (=Thunder). Hence the rainbow in the sky, and the\nthunder-clap.\n\n\n\n\n CHAPTER III.\n\n\n\n RELIGIOUS RITES OF THE MAORI.\n\n\n \u1f08\u03bb\u03bb\u1fbf \u1f04\u03b3\u03b5 \u03b4\u03ae \u03c4\u03b9\u03bd\u03b1 \u03bc\u03ac\u03bd\u03c4\u03b9\u03bd \u1f10\u03c1\u03b5\u03af\u03bf\u03bc\u03b5\u03bd.\u2014Hom. Il. 1-62.\n\nThe religious rites and ceremonies of the _Maori_ were strange and\ncomplex, and must have been a severe burden, as will be understood from\nthe translations of _Maori_ narratives relating to such matters\ncontained in these pages. To make these translations more intelligible\nto the reader, a brief review of the subject is now given in\nexplanation.\n\nThe religious rites under consideration are immediately connected with\ncertain laws relating to things _tapu_, or things sacred and prohibited,\nthe breach of which laws by anyone is a crime displeasing to the _Atua_\nof his family. Anything _tapu_ must not be allowed to come in contact\nwith any vessel or place where food is kept. This law is absolute.\nShould such contact take place, the food, the vessel, or place, become\n_tapu_, and only a few very sacred persons, themselves _tapu_, dare to\ntouch these things.\n\nThe idea in which this law originated appears to have been that a\nportion of the sacred essence of an _Atua_, or of a sacred person, was\ndirectly communicable to objects which they touched, and also that the\nsacredness so communicated to any object could afterwards be more or\nless retransmitted to anything else brought into contact with it. It was\ntherefore necessary that anything containing the sacred essence of an\n_Atua_ should be made _tapu_ to protect it from being polluted by the\ncontact of food designed to be eaten; for the act of eating food which\nhad touched anything _tapu_, involved the necessity of eating the\nsacredness of the _Atua_, from whom it derived its sacredness.\n\nIt seems that the practice of cannibalism must have had a close\nconnexion with such a system of belief. To eat an enemy was the greatest\ndegradation to which he could be subjected, and so it must have been\nregarded as akin to blasphemy to eat anything containing a particle of\ndivine essence.\n\nEverything not included under the class _tapu_ was called _noa_, meaning\nfree or common. Things and persons _tapu_ could, however, be made _noa_\nby means of certain ceremonies, the object of which was to extract the\n_tapu_ essence, and restore it to the source whence it originally came.\nIt has been already stated that every tribe and every family has its own\nespecial _Atua_. The _Ariki_, or head of a family, in both male and\nfemale lines, are regarded by their own family with a veneration almost\nequal to that of their _Atua_.\u00b9\u2077 They form, as it were, the connecting\nlinks between the living and the spirits of the dead; and the ceremonies\nrequired for releasing anything from the _tapu_ state cannot be\nperfected without their intervention.\n\n \u00b9\u2077 It is observable that Homer attributes special honor to a few of\n his heroes, who appear to have been the male representatives of\n their race,\u2014as to Agamemnon of the race of Pelops, and to Aeneas\n of the race of Assaracus. With respect to each of them, it is\n mentioned that he was honored as a God by his people. \u201c\u0398\u03b5\u1f78\u03c2 \u03b4\u2019 \u1f63\u03c2\n \u03c4\u03af\u03b5\u03c4\u03bf \u03b4\u03ae\u03bc\u1ff3.\u201d Among the Maori these chiefs would have been\n distinguished by the title of _Ariki_. Homer gives them the title\n \u201c\u1f04\u03bd\u03b1\u03be \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd,\u201d the old meaning of which words has been a matter of\n much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. 456)\n says, \u201cIt seems to me that this restraint in the use of the name\n \u2018\u1f04\u03bd\u03b1\u03be \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd\u2019 was not unconnected with a sense of reverence\n towards it;\u201d and he suggests the word chieftain as its fit\n representative. Might not its original meaning have been similar\n to that of _Ariki_?\n\nOn arriving one evening at a _Maori_ settlement, I found that a\nceremony, in which everyone appeared to take deep interest, was to take\nplace in the morning. The inhabitants were mostly professing Christians,\nand the old sacred place of the settlement was, from the increase of\ntheir numbers, inconveniently near their houses; a part of it was,\ntherefore, required to be added to the _Pa_. I was curious to see in\nwhat way the land required would be made _noa_. In the morning when I\nwent to the place I found a numerous assembly, while in the centre of\nthe space was a large native oven, from which women were removing the\nearth and mat-coverings. When opened it was seen to contain only\n_kumara_, or sweet potato. One of these was offered to each person\npresent, which was held in the hand while the usual morning service was\nread, concluding with a short prayer that God\u2019s blessing might rest on\nthe place. After this each person ate his _kumara_, and the place was\ndeclared to be _noa_. I could not but think that the native teacher had\ndone wisely in thus adopting so much of old ceremonial as to satisfy the\nscruples of those of little faith. In this case, every one present, by\neating food cooked on the _tapu_ ground, equally incurred the risk of\noffending the _Atua_ of the family, which risk was believed to be\nremoved by the Christian _karakia_.\n\nBy neglecting the laws of _tapu_, _Ariki_, chiefs, and other sacred\npersons are especially liable to the displeasure of their _Atua_, and\nare therefore afraid to do a great many ordinary acts necessary in\nprivate life. For this reason a person of the sacred class was obliged\nto eat his meals in the open air, at a little distance from his sacred\ndwelling, and from the place which he and his friends usually occupied;\nand if he could not eat all that had been placed before him he kept the\nremainder for his own sole use, in a sacred place appropriated for that\npurpose: for no one dared to eat what so sacred a person had touched.\n\nThe term _karakia_ is applicable to all forms of prayer to the _Atua_:\nbut there are a variety of names or titles to denote _karakia_ having\nspecial objects. The translations of those now presented to the reader\nwill, it is believed, speak for themselves as to the nature of _Maori_\nworship, and carry with them a more clear and full conviction as to what\nit really was than any mere statements however faithful. It will be seen\nthat a _karakia_ is in some cases very like a prayer,\u2014in other cases for\nthe most part an invocation of spirits of ancestors in genealogical\norder,\u2014in other cases a combination of prayer and invocation.\n\n\n\n _The Karakia of Hineteiwaiwa_.\n\n\nSaid to have been used at the birth of her son Tuhuruhuru. It is of\ngreat antiquity, dating from a time long anterior to the migration to\nNew Zealand.\n\n Weave, weave the mat,\n Couch for my unborn child,\n Qui lectus aqu\u00e2 inundabitur:\n Rupe, et Manumea inundabuntur:\n Lectus meus, et mei fet\u00fbs inundabitur:\n Inundabor aqu\u00e2, inundabor;\n Maritus meus inundabitur.\u00b9\u2078\n Now I step upon (the mat).\n The _Matitikura_\u00b9\u2079 to Rupe above,\n * * * Toroa *\n * * * Takapu *\n * * * to cause to be born,\n My child now one with myself.\n Stand firm _turuturu_\u00b2\u2070 of Hine-rauwharangi,\n * * * * Hine-teiwaiwa,\n Stand by your _tia_,\u00b2\u00b9 Ihuwareware,\n Stand by your _kona_,\u00b2\u00b9 Ihuatamai,\n Chide me not in my trouble,\n Me Hine-teiwaiwa, O Rupe.\u00b2\u00b2\n Release from above your hair,\u00b2\u00b3\n Your head, your shoulders,\n Your breast, your liver,\n Your knees, your feet,\n Let them come forth.\n The old lady\u00b2\u2074 with night-dark visage,\n She will make you stretch,\n She will make you rise up.\n Let go _ewe_,\u00b2\u2075 let go _take_,\u00b2\u2075\n Let go _parapara_.\u00b2\u2075 Come forth.*\n\n \u00b9\u2078 H\u00e6c ad effusionem aquarum sub tempus part\u00fbs spectant.\n\n \u00b9\u2079 The name of a powerful _karakia_.\n\n \u00b2\u2070 _Turuturu_, a sharp pointed prop, two of which are fixed in the\n floor to serve as a frame for weaving mats\u2014also used by women in\n child-birth to hold by.\n\n \u00b2\u00b9 Names of lower parts of abdomen.\n\n \u00b2\u00b2 Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.\n\n \u00b2\u00b3 Addressed to the unborn child.\n\n \u00b2\u2074 The old lady referred to was Hine-nui-te-po, the mother of the\n female ancestress of mankind.\n\n \u00b2\u2075 Names of different parts of the decidua.\n\n [*] For tradition as to Tuhuruhuru and other names here mentioned vid.\n Sir Geo. Grey\u2019s \u201cMythology and Traditions of New Zealand,\u201d p. 39\n et seq.\n\nThis _karakia_ is still in use with the Arawa tribe in cases of\ndifficult parturition. When such cases occur, it is concluded that the\nwoman has committed some fault\u2014some breach of the _tapu_, which is to be\ndiscovered by the _matakite_ (=seer). The father of the child then\nplunges in the river, while the _karakia_ is being repeated, and the\nchild will generally be born ere ever he returns.\n\nThe following form of _karakia_ is also used by members of the same\ntribe in similar cases:\u2014\n\n O! Hine-teiwaiwa, release Tuhuruhuru,\n O! Rupe, release your nephew.\n\nThe ancestors of the father of the child are then invoked by name. First\nthe elder male line of ancestors, commencing with an ancestor who lived\nin Hawaiki and terminating with the living representative of that line.\nThen follows a repetition of the ancestral line next in succession, and\nthe third in succession, if the child be not born.\u00b2\u2076 After which the\n_tohunga_ addressing the unborn child says, \u201cCome forth. The fault rests\nwith me. Come forth.\u201d The _tohunga_ continues thus\u2014\n\n \u00b2\u2076 In the _Maori_ MS., of which the above is a translation, the names\n of the ancestors of the chief of the tribe referred to are given\n in genealogical order, but are omitted here.\n\n Unravel the tangle, unravel the crime,\n Untie _manuka_, let it be loosed.\n Distant though Rangi,\n He is reached.\n\nIf the child be not now born, Tiki is invoked thus\u2014\n\n Tiki of the heap of earth,\n Tiki scraped together,\n When hands and feet were formed,\n First produced at Hawaiki.\n\nIf the child be a male, it will be born\u2014if a female, the mother\u2019s line\nof ancestors must be invoked.\n\nIntimately connected with the superstition respecting things _tapu_ is\nthe belief as to the cause of disease, namely, that a spirit has taken\npossession of the body of the sufferer. The belief is that any neglect\nof the law of _tapu_, either wilful, or accidental, or even brought\nabout by the act of another person, causes the anger of the _Atua_ of\nthe family who punishes the offender by sending some infant spirit to\nfeed on a part of his body\u2014infant spirits being generally selected for\nthis office on account of their love of mischief, and because not having\nlived long enough on earth to form attachments to their living\nrelatives, they are less likely to show them mercy. When, therefore, a\nperson falls sick, and cannot remember that he has himself broken any\nlaw of the _tapu_, he has to consult a _matakite_ (seer) and a _tohunga_\nto discover the crime, and use the proper ceremonies to appease the\n_Atua_; for there is in practice a method of making a person offend\nagainst the laws of _tapu_ without his being aware of it. This method is\na secret one called _makutu_. It is sufficient for a person who knows\nthis art, if he can obtain a portion of the spittle of his enemy, or\nsome leavings from his food, in order that he may treat it in a manner\nsure to bring down the resentment of his family _Atua_. For this reason\na person would not dare to spit when in the presence of anyone he feared\nmight be disposed to injure him, if he had a reputation for skill in\nthis evil art.\n\nWith such a belief as to the cause of all disease it will not be\nwondered at that the treatment of it was confined to the _karakia_ of a\n_tohunga_ or wise man. One or two examples of such cases will be\nsufficient to explain this as well as to show the in-rooted superstition\nof the _Maori_.\n\nWhen anyone becomes _porangi_ or insane, as not unfrequently happens, he\nis taken to a _tohunga_, who first makes an examination as to the cause\nof the disease. He and the sick man then go to the water-side, and the\n_tohunga_, stripping off his own clothes, takes in his hand an obsidian\nflint. First he cuts a lock of hair from the left side of the sick man\u2019s\nhead, and afterwards a lock of hair from the top of his head. The\nobsidian flint is then placed on the ground, and upon it the lock of\nhair which had been cut from the left side of the head. The lock of hair\ncut from the top of the head is held aloft in the left hand of the\n_tohunga_, while in his right hand he holds a common stone, which is\nalso raised aloft, while the following _karakia_ is being repeated by\nhim.\n\n Tu, divide, Tu, split,\n This is the _waiapu_ flint,\n Now about to cry aloud\n To the Moon of ill-omen.\n\nThen the _tohunga_ breathes on the flint, and smashes it with the stone\nheld in his right hand. After this he selects a shoot of the plant\n_toetoe_, and pulls it up, and then fastens to it both the locks of\nhair. Then diving in the river, he lets go the _toetoe_ and locks of\nhair, and when they float on the surface of the water, he commences his\ngreat _karakia_ thus\u2014\n\n This is the _Tiri_ of Tu-i-rawea,\n This is the _Tiri_ of Uenuku.\n Where lies your fault?\n Was eating a _kutu_ your fault?\n Was sitting on _tapu_ ground your fault?\n Unravel the tangle,\n Unravel, untie.\n Take away the fault from the head\n Of the _Atua_ who afflicts this man.\n Take away the disease,\n And the _mana_ of the curser.\n Turn your _mana_ against your _tohunga_,\n And your _whaiwhaia_.\u00b2\u2077\n Give me the curse\n To make as cooked food.\n Your _Atua_ desecrated,\n Your _tapu_, your curse,\n Your sacred-place-dwelling _Atua_,\n Your house-dwelling _Atua_,\n Give me to cook for food.\n Your _tapu_ is desecrated by me.\n The rays of the sun,\n The brave of the world,\n The _mana_, give me.\n Let your _Atua_, and your _tapu_\n Be food for me to eat.\n Let the head of the curser\n Be baked in the oven,\n Served up for food for me\n Dead, and gone to Night.\n\n \u00b2\u2077 A _karakia_ so called.\n\nThe latter part of this _karakia_ is a curse directed against some\n_tohunga_ supposed to have caused the disease by his art of _makutu_.\n\n_Makutu_ was the weapon of the weak, who had no other mode of obtaining\nredress. There is no doubt but that it exercised a restraining\ninfluence, in a society where no law but that of force generally\nprevailed, as a check to theft and unjust dealing generally; for there\nis among the _Maori_ a firm belief in and dread of its power. This is\nvery evident from the following account given by one of themselves of\nthe mode employed to detect and punish a petty theft.\n\nA woman is much vexed when any of the flax scraped by her is stolen, and\nshe consults a _tohunga_, in order to discover the thief. Whether the\nflax has been stolen from her house or from the water, the woman\u2019s house\nmust be _tapu_. No one must be allowed to enter it. This is necessary,\nthat the _makutu_ may take effect, and the person who stole the flax be\ndiscovered. So when the woman comes to the _tohunga_ he first asks her\n\u201cHas any one entered your house?\u201d She replies \u201cNo.\u201d Then the _tohunga_\nbids her return home, saying \u201cI will come to you at night.\u201d The woman\nreturns home, and at night the _tohunga_ comes to her. He bids her point\nout her house, and then goes with her to the water side. Having taken\noff his clothes, he strikes the water with a stick or wand, brought with\nhim for that purpose, and immediately the form of the thief stands\nbefore them. The _tohunga_ thus curses it\u2014\n\n May your eyes look at the moon\u2014\n Eyes of flax be yours,\n Hands of flax be yours,\n Feet of flax be yours.\n Let your hands snatch\n At the rays of the Sun.\n Let your hands snatch at Whiro,\n Whiro in vast heaven,\n Whiro born of Papa.\n Snatch, snatch at your own head,\n Perishing in the Night of Darkness,\n In the Night of Death\u2014Death.\n\n\n\n _Whakahokitu_\n\n\nIs the name given to forms of _makutu_ employed to counteract the curse\nof some other _tohunga_, or wise-man; for whoever practises _makutu_,\neven though he be skilled in the art, may have to yield to the _mana_ of\nsome other wise-man who can command the assistance of a more powerful\n_Atua_. The following is a specimen of this kind of _makutu_\u2014\n\n Great curse, long curse,\n Great curse, binding curse,\n Binding your sacredness\n To the tide of destruction.\n Come hither, sacred spell,\n To be looked on by me.\n Cause the curser to lie low\n In gloomy Night, in dark Night,\n In the Night of ill-omen.\n Great wind, lasting wind,\n Changing wind of _Rangi_ above.\n He falls. He perishes.\n Cause to waste away the curser _tohunga_.\n Let him bite the oven-stones.\n Be food for me,\n The _tapu_ and the _mana_,\n Of your _Atua_,\n Of your _karakia_,\n Of your _tohunga_.\n\nAmong the _Atua_ much held in awe by the _Maori_ were the _Atua\nnoho-whare_, or house-dwelling gods\u2014spirits of the germs of unborn\ninfants. They are also known by the name _kahukahu_, the meaning of\nwhich word was explained in a former publication.\n\nThe _Maori_ has also a firm belief in omens derived from dreams, and\nfrom any sudden movements of the body or limbs during sleep, all which\nsigns are believed to be warnings from the _Atua_.\n\nThere is a class of dreams called _moe-papa_, which are very unlucky:\nand if any one has one of these dreams, he will avoid going on a\nprojected journey; for it is firmly believed that should he persist in\ngoing he will fall into an enemy\u2019s ambush, or meet with some other\nmisfortune. Hence the proverbial remark, if a person has neglected such\na warning, and has fallen in with a war-party, \u201cHe was warned by a\n_moe-papa_, and yet went.\u201d The kind of sleep denoted by this word is\ndescribed to be the climbing a precipice, the wandering astray in a\nforest, entering a house, climbing a tree. Such dreams are death\nwarnings. They appear to be such as we term night-mare.\n\nThe startings of the limbs or body during sleep are called _takiri_,\nsome of which are lucky, and some unlucky, each kind being distinguished\nby a special name.\n\nThe lucky _takiri_ are\u2014\n\nThe _hokai_, or starting of the leg or foot in a forward direction. It\ndenotes the repulse of the enemy.\n\nThe _tauaro_, or starting of the arm towards the body.\n\nThe _whakaara_, when in sleep the head starts upwards. It signifies that\nere long the _Ariki_ or his father will arrive.\n\nThe _kapo_, a very lucky sign. While a man sleeps with his right arm for\na pillow, if the arm starts so as to strike his head, on awaking he will\nnot mention it to his companions; for he knows by this omen that in the\nnext battle which takes place it will be his good fortune to kill the\nfirst man of the enemy.\n\nThe unlucky _takiri_ are\u2014\n\nThe _kohera_, a starting of the arm and leg of one side of the body in\nan outward direction.\n\nThe _peke_, a starting of the arm outwards from the body.\n\nThe _whawhati_, a sleep in which the legs, the neck, and the head are\nbent doubled up towards the belly. This is very unlucky. The evil will\nnot come to another person, but attends the man himself.\n\nThe former _takiri_ do not necessarily denote evil to the individual\nsleeper, but to any of his companions.\n\n\n\n\n CHAPTER IV.\n\n\n\n RELIGIOUS RITES OF THE MAORI.\n\n\n Tantum Relligio potuit suadere.\u2014_Lucretius_.\n\nYou ask me about the customs of _Maori_ men, and their origin, how men\ncame to learn them. This is the source whence men learnt them. Their\nknowledge is not from modern times. Papa, Rangi, Tiki were the first to\ngive rules to men for work of all kinds, for killing, for man-eating,\nfor _karakia_. In former days the knowledge of the _Maori_ was great, in\nall matters, from this teaching, and so men learnt how to set rules for\nthis thing and for that thing. Hence came the ceremony of _Pure_ for the\ndead, the _karakia_ for the new-born infant, for grown men, for battle,\nfor storming a _Pa_, for eels, for birds, for _makutu_, and a multitude\nof other _karakia_. Tiki was the source from which they came down to the\n_tupua_, the _pukenga_, the _wananga_, and the _tauira_. The men of\nantient days are a source of invocation for the _tauira_. Hence the\n_karakia_ had its power, and came down from one generation to another\never having power. Formerly their _karakia_ gave men power. From the\ntime when the _Rongo-pai_ (=Gospel) arrived here, and men were no longer\n_tapu_, disease commenced. The man of former days was not afflicted by\ndisease. He died only when bent by age. He died when he came to the\nnatural end of life.\n\nMy writing to you begins with the _karakia_ for a mother when her\nbreasts give no milk. After a child is born, if the mother\u2019s breasts\nhave no milk, her husband goes for the _tohunga_. When the _tohunga_\narrives the mother and child are carried to the water-side, and the\n_tohunga_ dipping a handful of weed in the water, sprinkles it on the\nmother. The child is taken away from the mother by the _tohunga_, who\nthen repeats this _karakia_:\u2014\n\n Water-springs from above give me,\n To pour on the breast of this woman.\n Dew of Heaven give me,\n To cause to trickle the breast of this woman;\n At the points of the breast of this woman;\n Breasts flowing with milk,\n Flowing to the points of the breast of this woman,\n Milk in plenty yielding.\n For now the infant cries and moans,\n In the great night, in the long night.\n Tu the benefactor,\n Tu the giver,\n Tu the bountiful,\n Come to me, to this _tauira_.\n\nAfter this the child is dipped in the water, and the mother and child\nare kept apart. One whole night they are kept apart, in order that the\n_karakia_ may take effect. The mother remains alone in her house, while\nthe _tohunga_ seated outside it repeats his _karakia_. The _tohunga_\nalso instructs the woman thus\u2014\u201cIf the points of your breasts begin to\nitch, lay open your clothes, and lie naked.\u201d Some time after her breasts\nbegin to itch, and the woman knows that the _karakia_ is taking effect.\nAfterwards her breasts become painful, and she calls out to the\n_tohunga_ \u201cmy breasts itch and are painful, they are full of milk.\u201d Then\nthe child is brought to the mother. See what power the _karakia_ of the\n_Maori_ possessed.\n\nThis is a word, a thought of mine. There has not been any remarkable\nsign of late years, from the time of the arrival of the Rongo-pai\n(=Gospel), like the signs seen in this island when men were _tapu_, when\n_karakia_ had power. One sign seen in this island was the Ra-kutia (=the\nclosed sun). At mid-day there was darkness, and the stars were seen.\nAfter two hours perhaps of darkness, daylight returned. Our fathers saw\nthis sign: but there are now no signs like those of former days.\n\n\n\n CEREMONY OF TUA.\n\n\nWhen a male child is born to a Chief, all his tribe rejoice. The mother\nis separated from the inhabitants of the settlement, to prevent her\ncoming in contact with persons engaged in cultivating the _kumara_, lest\nanything belonging to the mother should be accidentally touched by them,\nlest the _kumara_ should be affected by her state of _tapu_; for the\nsacredness of any _rehu-wahine_ is greatly feared.\n\nWhen the child is about a month old, and strives with its hands to reach\nits mother\u2019s breast, the ceremony of _T\u016ba_ takes place. Two fires are\nkindled; one fire for the _Ariki_, one fire for the _Atua_. The food to\nbe cooked on the fire is fern-root. Then the _tohunga_ takes the child\nin his arms, and repeats this _karakia_:\u2014\n\n Breathe quick thy lung,\n A healthy lung.\n Breathe strong thy lung,\n A firm lung,\n A brave lung.\n Severing\u00b2\u2078 for your bravery,\n * * tilling food,\n Severing for wielding the weapon,\n * * warding off,\n * * seizing the first man,\n * * storming the _Pa_.\n &c. &c.\n &c. &c.\n The boy infant is stept\u00b2\u2079 over,\n * * * * climbed\u00b2\u2079 over,\n * * * * lifted in the arms,\n The boy infant is free from _tapu_,\n He runs freely where food is cooked.\n Cause this _karakia_ to flow gently,\n To the _Pukenga_,\n To the _Wananga_,\n To the _Tauira_.\n\n \u00b2\u2078 The severing of umbilical cord is here referred to.\n\n \u00b2\u2079 The female _Ariki_ at these words steps over the child, and then\n takes it in her arms.\n\nWhen this _karakia_ ends the ceremony of _Poipoi_ (=waving) follows. The\n_tohunga_ takes up the fern-root cooked for the _Atua_, and waving it\nover the child repeats these words:\u2014\u201cThis is for the _Tipua_, for the\n_Pukenga_, for the _Wananga_. Eat it. It is the food cooked for you to\neat.\u201d The cooked fern-root is then deposited on the sacred place.\nAfterwards the child is taken in the arms of the female _Ariki_, who\nwaves over it the fern-root cooked on her fire, and touches with it\ndifferent parts of the child\u2019s body. The _Ariki_ is said then to eat\nthis fern-root, but does not do so in fact. She only spits on it, and\nthrows it on the sacred place.\n\nIf there are several female _Ariki_ of the same family of whom one is\nabsent, a figure is made with weeds to represent her. Then part of the\nfern-root is offered to the figure and is stuck in it. All these\nceremonies take place on sacred ground. The part of the ceremony\u2014that of\ntouching the body of the child with the food to be eat by the _Ariki_\u2014is\nnamed _kai-katoa_. After this the child is free from _tapu_, so that\npersons of the family may take it in their arms.\n\nNo further ceremony takes place till the child arrives at youth, when\nhis hair is cut, and the young person is released from _tapu_. The hair\nmust be cut in the morning in order to insure a strict observance of\n_tapu_; for it is not only the _tohunga_ who must be _tapu_ on this\noccasion, but also the whole tribe. This _tapu_ commences in the\nmorning, and no one must eat food while it lasts. Should any one eat\nduring that time it will be discovered; for if the skin of the child\u2019s\nhead be cut while cutting the hair, it is known at once that some one\nhas eat food. This is a sure sign. After the hair is cut the ceremony of\n_Poipoi_ is again observed, and the _tohunga_ then raising up his hands\nrepeats this _karakia_, and the young person is free\u2014\n\n These hands of mine are raised up,\n And this sacredness here.\n Tu-i-whiwhia, Tu-i-rawea,\n Your freedom from _tapu_\n Make sure the obtaining.\n Make sure the freedom.\n Make it sure to Papa.\n Give me my _tu_:\n Lift up the sacredness:\n Lift it up: it prevails.\n My hands here are raised\u00b3\u2070 up,\n To Tiki there these hands of mine,\n To Hine-nui-te-po these hands of mine,\n These now free from _tapu_.\n Freedom. They are free.\n\n \u00b3\u2070 As to the custom of raising aloft the hands while praying to the\n Gods, compare Hom: Il. Lib. 3 273, and other numerous examples.\n\n\n\n CEREMONIES FOR THE DEAD.\n\n\nWhen a man dies his body is placed in a sitting posture, and is bound to\na stake to keep it in a good position. It is seated with its face\ntowards the sun as it rises from its cave. Then every one comes near to\nlament. The women in front, the men behind them. Their clothes are\ngirded about their loins. In their hands they hold green leaves and\nboughs, then the song called _keka_ commences thus:\u2014\n\n\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n _Tohunga_ chants It is not a man,\n All \u201e { It is Rangi now consigned to earth,\n { Alas! my friend.\n _Tohunga_ \u201e My evil omen,\n All \u201e { The lightning glancing on the mountain\n peak\n { Te Waharoa doomed to death.\n \u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\u2500\n\n\nAfter the _keka_, the _uhunga_ or lament commences. The clothes in which\nthe corpse should be dressed are the _kahuwaero_, the _huru_, the\n_topuni_, and the _tatata_. The lament ended, presents are spread to\nview, greenstone ornaments, and other offerings for the dead chief. A\ncarved chest, ornamented with feathers, is also made, and a carved\ncanoe, a small one resembling a large canoe, which is painted with\n_kokowai_ (=red-ochre); also a stick bent at the top is set up by the\nway-side, in order that persons passing by may see it, and know that a\nchief has died. This is called a _hara_. The carved chest is called a\n_whare-rangi_. The corpse only is buried, the clothes are placed in the\ncarved chest which is preserved by the family and descendants as a\nsacred relic.\n\nOn the morning following the burial, some men go to kill a small bird of\nthe swamps called _kokata_, and to pluck up some reeds of _wiwi_. They\nreturn and come near the grave. The _tohunga_ then asks \u201cWhence come\nyou?\u201d The men reply, \u201cFrom the seeking, from the searching.\u201d The\n_tohunga_ again asks \u201cAh! what have you got? ah! what have you gained?\u201d\nThereon the men throw on the ground the _kotata_ and the _wiwi_. Then\nthe _tohunga_ selects a stalk of _toetoe_ or _rarauhe_, and places it\nnear the grave in a direction pointing towards Hawaiki to be a pathway\nfor the spirit, that it may go in the straight path to those who died\nbefore him. This is named a _Tiri_, and is also placed near where he\ndied, in order that his spirit may return as an _Atua_ for his living\nrelations. The person to whom this _Atua_ appears is called the\n_kaupapa_ or _waka-atua_. Whenever the spirit appears to the _kaupapa_\nthe men of the family assemble to hear its words. Hear the _karakia_ of\nthe _kaupapa_ to prevail on the spirit to climb the path of the _Tiri_.\n\n This is your path, the path of Tawaki;\n By it he climbed up to Rangi,\n By it he mounted to your many,\n To your Thousands;\n By it you approached,\n By it you clung,\n By it your spirit arrived safely\n To your ancestors.\n I now am here sighing,\n Lamenting for your departed spirit.\n Come, come to me in form of a moth,\n Come to me your _kaupapa_,\n Whom you loved,\n For whom you lamented.\n Here is the _Tiri_ for you,\n The _Tiri_ of your ancestors,\n The _Tiri_ of your _Pukenga_,\n Of your _Wananga_,\n Of me this _Tauira_.\n\n\n\n THE REINGA OR HADES.\n\n\nWhen the spirit leaves the body it goes on its way northward, till it\narrives at two hills. The first of these hills is a place on which to\nlament with wailings and cuttings. There also the spirit strips off its\nclothes.\u00b3\u00b9 The name of this hill is Wai-hokimai. The name of the other\nhill is Wai-otioti: there the spirit turns its back on the land of life,\nand goes on to the Rerenga-wairua (Spirit\u2019s-leap). There are two long\nstraight roots, the lower extremities of which are concealed in the sea,\nwhile the upper ends cling to a _pohutukawa_ tree. The spirit stands by\nthe upper end of these roots, awaiting an opening in the sea weed\nfloating on the water. The moment an opening is seen, it flies down to\nthe Reinga. Reaching the Reinga, there is a river and a sandy beach. The\nspirit crosses the river. The name of the new comer is shouted out. He\nis welcomed, and food is set before him. If he eats the food he can\nnever return to life.\u00b3\u00b2\n\n \u00b3\u00b9 Spirits on their way to the N. Cape are said to be clothed in the\n leaves of the _wharangi_, _makuku_, and _oropito_.\n\n \u00b3\u00b2 Vid. similar account. \u201cTraditions and Superstitions of the New\n Zealanders,\u201d p. 150, et seq.\n\n\n\n TALE OF TE ATARAHI.\n\n\nThere was a man named Te Atarahi, who remained five nights and five days\nin the Reinga, and then returned to life. On the fifth day after this\nman died, two women went out to cut flax leaves. While so employed they\nobserved the flower stalks of the flax springing up every now and then,\nat a little distance from them. Then one of the women remarked to her\ncompanion\u2014\u201cThere is some one sucking the juice of the _korari_ flowers.\u201d\nBy degrees this person came nearer, and was seen by the woman, who said\n\u201cthe man is like Te Atarahi, why, it surely is Te Atarahi.\u201d Her\ncompanion replied\u2014\u201cIt cannot be Te Atarahi, he is dead.\u201d Then they both\nlooked carefully, and saw that the skin of the man was wrinkled and\nhanging loose about his back and shoulders, and that the hair of his\nhead was all gone.\n\nSo the women returned to the _Pa_, and told how they had seen Te\nAtarahi. \u201cAre you quite sure it was Te Atarahi?\u201d said the men of the\n_Pa_. And the women answered, \u201cHis appearance was like Te Atarahi, but\nthe hair of his head was all gone, and his skin hung loose in folds\nabout his back.\u201d Then one was sent to look at the grave where Te Atarahi\nhad been buried. He found the grave undisturbed, so he returned and said\n\u201cSirs, the body is well buried, it has not been disturbed.\u201d Then the men\nwent, and examined the place carefully on every side, and found an\nopening on one side, a little way off. Then they went to the place where\nTe Atarahi had been seen by the women, and there found the man seated on\na _ti_ tree. They at once knew him to be Te Atarahi; so they sent for\nthe _tohunga_. The _tohunga_, came and repeated a _karakia_, after\nwhich, the man was removed to the sacred place, and the _tohunga_\nremained with him constantly repeating _karakia_, while the people of\nthe _Pa_ stood without looking on. There the man remained many days,\nfood being brought for him. Time passed, and he began to have again the\nappearance of a _Maori_ man. At length he recovered and got quite well.\nThen he told how he had been in the Reigna, how his relations came about\nhim, and bid him not to touch the food, and sent him back to the land of\nLight. He spoke also of the excellence of the state in which the people\nof the Reigna dwelt, of their food, of their choice delicacy the\n_ngaro_, of the numbers of their _Pa_, and the multitude of the dwellers\nthere, all which agreed with what the _Atua_ have said, when they visit\nmen on earth.\n\n\n\n NGA PATUPAIAREHE OR FAIRIES.\n\n\nOne day while Ruarangi was absent from his house a Patupaiarehe or Fairy\ncame to it, and finding only the wife of Ruarangi within, carried her\noff to the hills. When the husband returned home his wife could not be\nfound. He, however, traced footsteps to the hills where the Fairies\ndwelt, but saw nothing of his wife. Then he felt sure she had been\ncarried off by the Fairies, and returned sorrowing and thinking of some\nplan to recover her. At length, having thought of a plan, he summoned\nthe _tohunga_ of the tribe\u2014those skilled in bringing back love\u2014those\nskilled in _makutu_\u2014in short all the _tohunga_. When these all assembled\nbefore him, he said to them \u201cThe cause of my calling you is this. My\nwife has disappeared.\u201d The _tohunga_ replied \u201cWhen it is night, all of\nyou leave your houses.\u201d So when night came every one came forth from his\nhouse as the _tohunga_ had ordered. Then the _tohunga_ skilled in\nrestoring love stood up, and after some while discovered that the lost\nwoman was with the Fairies. So he commenced a _karakia_ to make her love\nfor her _Maori_ husband return.\n\n What wind is this blowing softly to your skin:\n Will you not incline towards your companion,\n To whom you clung when sleeping together,\n Whom you clasped in your arms,\n Who shared your griefs.\n When the wind bears to you this my love,\n Incline hither thy love,\n Sighing for the couch where both slept.\n Let your love burst forth,\n As the water-spring from its source.\n\nWhen the _tohunga_ had ended this _karakia_ he said to the husband \u201cGo,\nfetch your wife. When she meets you, be quick to rub her all over with\n_kokowai_ (red-ochre).\u201d So the man went, and when night came he lay down\nto sleep by the way side. While he slept he saw his wife coming to meet\nhim. With this he awoke knowing well that the _tohunga_ had spoken\ntruly. At day-light he went on his way, and after some time came in\nsight of the _Pa_ of the Fairies. No one was within the _Pa_. All had\ngone forth to look at the _Maori_ woman. Now a great desire towards her\n_Maori_ husband had come to the woman borne to her by the _karakia_ of\nthe _tohunga_, so the woman said to her Fairy husband \u201cLet me go and\nvisit my new brothers-in-law.\u201d This she said deceitfully; for when her\nFairy husband consented, she went straight away to meet her _Maori_\nhusband, who, as soon as she came near, rubbed her all over with\n_kokowai_, and hastened home with her.\n\nMeanwhile the Fairy husband awaited her return. He waited a long while,\nand at last went to look for her: at length he discovered footsteps of a\nman and woman, then he knew she had gone off with her husband. So the\nwar-party of the Fairies assembled, and went to attack the _Maori Pa_.\nBut they found the posts of the _Pa_ daubed over with _kokowai_, and the\nleaves used in the ovens for cooking, thrown on the roofs of the houses:\nthe _Pa_ too was full of the steam of cooked food. As for the woman, she\nwas placed for concealment in an oven. So the Fairies feared to come\nnear; for how could they enter the _Pa_ in their dread of the _kokowai_,\nand the steam of the ovens which filled the court-yard. So great is\ntheir dread of cooked food.\n\nThen the _tohunga Maori_ all standing up sung a _karakia_ to put to\nsleep the Fairies.\n\n Thrust aside, thrust afar,\n Thrust aside your sacredness,\n Thrust aside your _tohunga_:\n Let me, let me mark\u00b3\u00b3 you,\n Let me mark your brow,\n Give me thereupon your sacredness,\n You _mana_, your _tohunga_,\n Your _karakia_ give me,\n To place beside the oven-stones,\n To place beside the cinders,\n To place beside the _kokowai_.\n Now these rest on your head,\n On your sacred places,\n On your female _Ariki_.\n Your sacredness is undone.\n\n \u00b3\u00b3 With _kokowai_, or red-ochre.\n\nBy the time this _karakia_ came to an end, all the Fairies were seated\non the ground. Their chief then stood up, and sung thus:\u2014\n\n Alas! for this day\n Which now oppresses me.\n I stretched out my hand\n To the mate of Tirini.\n Followed were my footsteps,\n And charmed was returning love,\n At Pirongia there.\n This the dreaded tribe is undone,\n Tiki\u00b3\u2074 and Nukupouri\u00b3\u2074\n And Whanawhana\u00b3\u2074\n And I Rangi-pouri:\u00b3\u2074\n I carried off the woman,\n I the first aggressor:\n I went to enter the house of Ruarangi,\n To stretch out my hand,\n To touch the _Maori_ skin.\n The boundary is oven-marked,\n To prevent its being moved aside,\n To guard the wife in safety.\n\n \u00b3\u2074 Names of the Fairy chiefs.\n\nHe thought the power of his _karakia_ would appear; but it could not\nconquer the devices of the _Maori tohunga_; for how could it prevail\nagainst the cooked food, and the oven-stoves, and the _kokowai_, and the\nmany other devices of the _tohunga_. Hence it was seen that the power of\n_karakia_ was not possessed by the Fairies. The only power given to them\nwas to smother men.\n\n\n\n\n CHAPTER V.\n\n\n THE MAORI CHIEF OF OLDEN TIME.\n\n\n \u0398\u03b5\u1f78\u03c2 \u03b4\u2019 \u1f63\u03c2 \u03c4\u03af\u03b5\u03c4\u03bf \u03b4\u03ae\u03bc\u1ff3.\u2014_Homer._\n\nThe Chiefs who came from Hawaiki to Aotea-roa in the canoe Arawa were\nthe following:\u2014Tia, Maka, Oro, Ngatoroirangi, Maru-punganui, Ika, Whaoa,\nHei, and Tama-te-kapua. After their canoe was hauled ashore at Maketu,\nthese chiefs set out to explore the country, in order to take possession\nof land each for himself and his family.\n\nTia and Maka went to Titiraupenga, at Taupo, and there remained.\n\nOro went to Taupo, and thence to Wanganui.\n\nNgatoroirangi went to Taupo, and died at Ruapehu.\n\nMarupunga went to Rotorua, and died there.\n\nIka went to Wanganui, and died there.\n\nWhaoa went to Paeroa.\n\nHei went to Whitianga (Mercury Bay). He was buried at O-a-Hei, on the\nextremity of the promontory.\n\nTama-te-kapua went to Moehau (Cape Colville).\n\nWaitaha, son of Hei, and Tapuika, son of Tia, and Tangihia, son of\nNgatoro-i-rangi, remained at Maketu. Tuhoro, and his younger brother,\nKahumata-momoe, sons of Tama-te-kapua, also remained at Maketu. Their\n_Pa_ was named Te Koari, and is still a sacred place. Their house was\nnamed Whitingakongako. Kahu had a cultivation named Parawai, which his\nmother gave him.\n\nWhile he was at work one day in his garden, Tuhoro struck him, and they\nstrove together. The elder brother fell, and being beneath his younger\nbrother was held down by him on the ground. Then their children and the\nwhole tribe cried out, \u201cLet your elder brother rise up.\u201d So he let him\ngo; but their quarrel continued with angry words. \u201cSome day I will be\nthe death of you,\u201d said Kahu, \u201cand no one shall save you.\u201d Tuhoro,\nenraged, again struck Kahu; but he was thrown to the ground a second\ntime by Kahu. Then Tuhoro seized hold of Kahu\u2019s ear, and tore from it a\ngreen-stone; the name of this stone was _kaukaumatua_. Tuhoro kept it,\nand some time afterwards buried it in the ground, at the foot of the\npost by the window of their father\u2019s house.\n\nAfter this Tuhoro resolved to follow his father, Tama-te-kapua. So he\nwent, he and all his children. He left none behind. He went to Moehau,\nand there he and his father both died.\n\nWhen Tama-te-kapua was on the point of dying, he said to his son,\nTuhoro, \u201cYou must remain sacred for three years, and dwell apart from\nthe tribe. Let there be three gardens by the sides of your house, set\napart as sacred, in which you are to cultivate food for the _Atua_. On\nthe fourth year awaken me from sleep; for my hands will be ever\ngathering up the earth, and my mouth will be ever eating worms, and\ngrubs, and excrement, the only food below in the _Reinga_ (abode of\nspirits). When my _tuuta_\u00b3\u2075 drops down, and my head falls down on my\nbody, and my hands drop down, and the fourth year arrives, turn my face\nto the light of day, and disinter my _papa-toiake_.\u00b3\u2076 When I arise you\nwill be _noa_ (free from _tapu_.)\n\n \u00b3\u2075 Point of junction of the spine and skull.\n\n \u00b3\u2076 Lower extremity of the spine.\n\n If clubs threaten to strike,\n You will see to it\u2014Yes, yes.\n If a war party is abroad,\n You shall strike\u2014Yes, yes.\u201d\n\nHaving thus said, Tama-te-kapua died, and was buried by his son on the\nsummit of Moehau.\n\nThe three years enjoined by Tama were not ended, when Tuhoro commenced\ncultivating food as formerly; so the sacred remains of his father turned\nagainst him, and he died.\n\nA short time before his death, his sons, Taramainuku, Warenga, and\nHuarere, assembled in his presence. Whereupon Tuhoro said, \u201cYour younger\nbrother must bury me.\u201d So the younger son was called. Ihenga came and\nsat beside his father in his sacred house, who thus instructed him:\n\u201cWhen I am dead, carry me out of the house, and lay me out naked to be\nyour _Ika-hurihuri_\u00b3\u2077 (twisting fish). First bite with your teeth my\nforehead, next bite with your teeth my _tahito_\u00b3\u2078 (perineum). Then carry\nme to the grave of your grandfather. When I am buried, go to Maketu.\u201d\n\n\u201cWhy must I go to Maketu?\u201d\n\n\u201cThat your uncle may perform the ceremonies to remove your sacredness.\u201d\n\n \u00b3\u2077 Omens were gathered from the movement of the dead body. The word\n fish or canoe is often used symbolically for a man.\n\n \u00b3\u2078 The perineum and head are considered the most sacred parts of the\n human body.\n\n\u201cBut how shall I know him?\u201d\n\nThen the father said, \u201cHe will not be unknown to you.\u201d\n\n\u201cHo! some one will kill me on the way.\u201d\n\n\u201cNot so. You will go in safety along the sea-shore.\u201d\n\n\u201cBut I shall never find him.\u201d\n\n\u201cYou cannot mistake him. Look at his right ear for a part hanging down.\nHe is a big, short man, with a sleepy eye. When you approach your uncle,\nin order that he may know you, go at once and seat yourself on his\npillow. When you are both freed from sacredness, search for the ear-drop\nof your uncle under the window-post.\u201d\n\n\u201cBut how shall I find it?\u201d\n\n\u201cYou will find it. Dig for it. It is buried there wrapt in a piece of\ncloth with _manuka_ bark outside it.\u201d\n\nSo, when the father died, his naked body was brought out of the house,\nand laid on the ground. The younger son bit with his teeth the forehead,\nand then bit with his teeth the _tahito_ of his father, saying at the\nsame time, \u201cTeach me when I sleep.\u201d\n\nThe reason why he bit the forehead and the _tahito_ was that the _mana_,\nor sacred power of his father, might inspire him, so that he might\nbecome his _tauira_, _i.e._, the living representative of his _mana_ and\n_karakia_. Then the young man thus addressed the corpse: \u201cIf an enemy\nattack us hereafter, show me whether death or safety will be ours. If\nthis land be abandoned, you and your father will be abandoned, and your\noffspring will perish.\u201d\n\nThen the corpse moved, and inclined towards the right side. Afterwards\nit inclined towards the left side. A second time it inclined to the\nright, and afterwards to the left side. After that the moving of the\nbody ceased. Therefore it was seen that it was an ill-omen, and that the\nland would be deserted.\n\nAfter this laying out of the corpse, its legs were bent, so that the\nknees touched the neck, and then it was bound in this position with a\nplaited girdle. Afterwards two cloaks, made of _kahakaha_, were wrapt\naround the corpse, over which were placed two cloaks such as old men\nwear, and then a dog-skin cloak. Feathers of the albatross, the _huia_,\nand the _kotuku_ (white crane), were stuck in the hair of the head, and\nthe down breasts of the albatross were fastened to the ears. Then\ncommenced the _tangi_ (dirge, or lament). Then the last farewell words\nwere spoken, and the chiefs made speeches. The lament of Rikiriki, and\nthe lament of Raukatauri for Tuhuruhuru was chanted; and the corpse was\nburied on the ridge of Moehau.\n\nNow, when the young man slept, the spirit of his father said to him,\n\u201cWhen you are hungry, do not allow your mouth to ask for food; but\nstrike with a stick the food-basket. If you are thirsty, strike the\ngourd.\u201d Every night the spirit of the father taught the young man his\n_karakia_, till he had learnt them all; after which he said to his son,\n\u201cNow we two will go, and also some one to carry food.\u201d\n\nSo they went both of them, the father\u2019s spirit leading the way. Starting\nfrom Moehau they passed by Heretaonga, Whangapoua, Tairua, Whangamata,\nKatikati, and Matakana. There they rested. After that they went on to\nRangiwaea, where Ihenga embarked in a small sacred canoe, while his\ntravelling companion went on board a large canoe. Then they crossed over\nto Waikoriri. Here Waitara wished to detain him, but he would not stay.\nHe went straight onwards to Wairakei, and the Houhou. He met a man, and\nenquired where Kahu dwelt. The man said, \u201cAt the great house you see\nyonder.\u201d So Ihenga went on, and having reached the place where the Arawa\nwas hauled ashore, he looked about him, and then went on to the sacred\nplace, the Koari, and there left his father\u2019s _ueta_\u00b3\u2079. He then ascended\nthe cliff to the Teko, and climbing over Kahu\u2019s doorway, went straight\non to the sacred part of the courtyard, and seated himself on Kahu\u2019s\npillow.\n\n \u00b3\u2079 The _ueta_ is a whisp of weeds or grass used to wipe the anus of\n the corpse. It is afterwards bound to a stick, and is carried as a\n talisman.\n\nMeanwhile Kahu was on the beach, where guests were usually entertained,\nbusied about sending off a canoe with food for the _Atua_ at Hawaiki,\nand for Houmaitahiti, food both cooked and uncooked. This canoe was made\nof _raupo_ (a species of bulrush). There was no one in the canoe, only\nstones to represent men. There Kahu was busied sending off his canoe,\nwhen his wife, Kuiwai, shouted to him, \u201cKahu, Kahu, there is a man on\nyour resting place.\u201d Then Kahu cried out, \u201cTake him; shove him down\nhere.\u201d The woman replied, \u201cWho will dare to approach your pillow; the\nman is _tapu_.\u201d Then Kahu shouted, \u201cIs he seated on my pillow?\u201d \u201cYes.\u201d\n\u201cI am mad with anger,\u201d said Kahu; \u201chis head shall pay for it.\u201d\n\nIhenga was dressed in two dog-skin cloaks, under which were two\n_kahakaha_ cloaks. As Kahu went up towards the _Pa_ he asked, \u201cWhich way\ndid the man come.\u201d The woman replied, \u201cHe climbed over your gate.\u201d\n\nBy this time Kahu had reached the fence, and caught sight of the young\nman.\n\nHe no sooner saw him than he recognised his likeness to his brother,\nTuhoro, and straightway welcomed him\u2014\u201cOh! It is my nephew. Welcome, my\nchild, welcome.\u201d He then began lamenting, and murmuring words of\naffection over him; so the tribe knew that it was the young son of\nTuhoro.\n\nAfter the lament, Kahu made inquiry for his brother, and the young man\nsaid, \u201cMy father is dead. I buried him. I have come to you to perform\nthe ceremonies of the _pure_ and the _horohoro_, to remove my\nsacredness.\u201d Immediately Kahu shouted to the tribe, \u201cThe _marae_\n(courtyard) is _tapu_,\u201d and led the young man to the sacred house of the\npriests. He then ordered food to be prepared\u2014a dog of the breed of\nIrawaru\u2014and while it was being cooked, went with the young man to dip\nthemselves in the river. His companion, a son of his brother, Warenga,\nremained with the rest of the tribe. When they had dipped in the river,\nKahu commenced cutting the young man\u2019s hair, which is a part of the\nceremony of _Pure_. In the evening, the hair being cut, the _mauri_,\u2074\u2070\nor sacredness of the hair, was fastened to a stone.\n\n \u2074\u2070 The hair of the head, in this ceremony, was made fast to a stone,\n and the sacredness of the hair was supposed to be transferred to\n this stone, which represented some ancestor. The stone and hair\n were then carried to the sacred place belonging to the _Pa_.\n\nThen Kahu went with Ihenga to the Koari, where the _ueta_ of the corpse\nhad been left, and there chanted a _karakia_. They then rested for the\nnight.\n\nThe next morning the ceremony of the _Pure_ was finished, and the\nfollowing _karakia_ was chanted by Kahu:\u2014\n\n Complete the rite of Pure,\n By which you will be free from\n The evil influence of Po,\n The bewitching power of Po.\n Free the canoe from sacredness, O Rangi;\n The canoe of stumbling unawares, O Rangi;\n The canoe of death unawares, O Rangi.\n Darkness for the Tipua, darkness.\n Darkness for the Antient-one, darkness.\n Some light above,\n Some light below.\n Light for the Tipua, light.\n Light for the Antient-one, light.\n The _uwha_\u2074\u00b9 is held aloft.\n A squeeze, a squeeze.\n Protection from Tu.\n\n \u2074\u00b9 _Uwha_, the bivalve shell used for cutting the hair.\n\nAfter this they went to partake of food; and the oven of the\n_kohukohu_\u2074\u00b2 was opened. While the oven was being uncovered by\nHine-te-kakara (the fragrant damsel), she took care to turn aside her\nface, lest the savour of the _kumara_ and the steam of the sacred oven\nshould come near her mouth, lest evil should come to her. She did not\neven swallow her spittle, but constantly kept spitting it forth.\n\n \u2074\u00b2 _Kohukohu_, the plant chick-weed, in the leaves of which the\n sacred _kumara_ was wrapped.\n\nWhen the food was set before Kahu and Ihenga, Ihenga took up some of the\n_kohukohu_ in which were wrapt two _kumara_, and held it in his hand,\nwhile Kahu chanted the following _karakia_:\u2014\n\n Rangi, great Rangi,\n Long Rangi, dark Rangi,\n Darkling Rangi, white-star Rangi,\n Rangi shrouded in night.\n Tane the first, Tane the second,\n Tane the third, &c.\n (Repeated to Tane the tenth).\n Tiki, Tiki of the mound of earth,\n Tiki gathered in the hands,\n To form hands and legs,\n And the fashion of a man,\n Whence came living men.\n Toi,\n Rauru,\n Whetima,\n Whetango,\n Te Atua-hae,\n Toi-te-huatahi,\n Tuamatua,\n Houmaitahiti,\n Ngatoroirangi,\n And your first born male\n Now living in the light of day.\n\nWhile Kahu chanted thus, the _kohukohu_ was held in the hand of Ihenga.\nKahu then proceeded with the direct male line\u2014\n\n Tangihia,\n Tangimoana,\n Tumakoka,\n Tukahukura,\n Tuhoto,\n Tarawhai.\n\nThere ended the recitation of Kahu, and he went on to his own proper\nline\u2014\n\n Houmaitahiti,\n Tama,\n Tuhoro,\n And to your offspring born to life,\n And to the light of day.\n This is your _kohukohu_ of the _horohoronga_,\n To make light the weight of _tapu_.\n He is free, he is released from _tapu_.\n He goes safely where food is cooked,\n To the evil mighty spirits of Night,\n To the kind mighty spirits of Night,\n To the evil mighty spirits of Light,\n To the kind mighty spirits of Light.\n\nThen the _kohukohu_ was offered as food to the stone images, and was\ndivided for Houmaitahiti, for Ngatoroirangi, for Tama-te-kapua, and for\nTuhoro, and was pressed into their mouths\u2074\u00b3. This being done Ihenga took\nup another _kohukohu_, and held it in his hand raising it aloft, while\nKahu chanted the following _karakia_:\u2014\n\n \u2074\u00b3 Hence the term _horohoronga_ (=swallowing) given to the ceremony.\n It is to be remarked that the distinguishing name given to various\n ceremonies was taken from some striking circumstances connected\n with it,\u2014thus, a sacred oven is named _kohukohu_ from the leaves\n of the plant in which the _kumara_ was wrapt: &c.\n\n For Hine-nui-te-po,\n For Whati-uri-mata-kaka,\n For the evil old women of Night,\n For the kind old women of Night,\n For the evil old women of Day,\n For the kind old women of Day,\n For Kearoa,\n Whose offspring is born to life,\n And to the bright light of day,\n This _kohukohu_ is offered for you,\n The _kohukoku_ of the _Ruahine_.\n He is free, he is no longer _tapu_.\n\nThe female _Atua_ were then fed with the _kohukohu_ as in the former\ncase. Then part of the _kohukohu_ was offered for the mother,\nWhaka-oti-rangi.\u2074\u2074\n\n \u2074\u2074 Kearoa and Whaka-oti-rangi being both sacred female\n ancestors\u2014wives of Ngatoro and Tama, represented the _Ruahine_,\n the swallowing of this food by whom was requisite in removing the\n _tapu_. The _tapu_, or sacredness of Kahu, was supposed to be\n transferred to the _kohukohu_, and when this was eat by the\n ancestral spirits, the _tapu_ was deposited with them.\n\n Turn away Night,\n Come Day.\n This is the _kohukohu_ of freedom,\n And deliverance from _tapu_.\n\nThis done, Ihenga took up another _kohukohu_, and held it aloft in his\nhand, while Kahu chanted thus:\u2014\n\n Close up Night, close up Day,\n Close up Night as the soft south wind.\n The _tapu_ of the food\n And the _mana_ of the food,\n The food with which you are fed,\n The food of Kutikuti,\n The food of Pekapeka,\n The food of Haua-te-rangi.\n I eat, Uenuku eats.\n I eat, Kahukura eats.\n I eat, Rongomai eats.\n I eat, Ihungaro eats.\n I eat, Itupaoa eats.\n I eat, Hangaroa eats.\n I eat, Ngatoro-irangi eats.\n I eat, Tama eats.\n\nThis ended, Kahu proceeded thus:\n\n If I fall from the precipice,\n Let me not be harmed.\n If I fall on the _taramoa_,\n Let me not be scratched.\n If I eat of the _maihi_\u2074\u2075 of _tohunga\u2019s_ house,\n Let me not be harmed.\n Be thou undermost,\n While I am uppermost.\n Give me your _mana_ to strike down.\n Close tight your spirit-devouring teeth.\n Close tight your man-devouring teeth.\n\n \u2074\u2075 _Maihi_ are the two boards placed at an angle at front gable of a\n house. If the wood of a sacred house were to be accidentally used\n as firewood for cooking purposes, anyone who ate the food thus\n cooked would be guilty of a crime, to be punished by the _Atua_\n with disease or death.\n\nThen Kahu spat on the _kohukohu_, breathed on it, and offered it to\nTama, that is to say, to the image of Tama-te-kapua. Kahu and Ihenga\nthen ate the food cooked for them in the sacred oven. Ihenga ate with a\nfork, while at the same time he fed Kahu with his left hand.\n\nThe same ceremonies were observed at the evening meal.\n\nEight days after the ceremony of _Pure_, the heart of Ihenga conceived a\ndesire. He was taken with the fair face of Hinetekakara; so he asked\nKahu, \u201cWhen shall we two be free from _tapu_?\u201d Kahu replied \u201cWe two will\nnot soon be free.\u201d \u201cOh! be quick,\u201d said Ihenga, \u201cthat I may return to my\nelder brothers, to my mother, and to my sisters.\u201d Kahu said, \u201cYou will\nnot be dismissed soon\u2014not until the _tapu_ is completely removed from\nyou.\u201d \u201cHow many nights, then, after this?\u201d\n\nKahu answered, \u201cTwenty nights.\u201d\n\n\u201cHo! what a very long time,\u201d said Ihenga, \u201cfor our _tapu_.\u201d\n\nThe remonstrance of the young man here ended; but not long afterwards he\npersisted in the same manner. Thereupon Kahu began to consider\u2014\u201cHa! what\nis it my nephew persists about?\u201d So he asked, \u201cWhy are you in so great a\nhurry to be free from _tapu_?\u201d Then the young man spoke out, \u201cWhose\ndaughter is the maiden who cooks our food?\u201d\n\n\u201cMine,\u201d replied Kahu.\n\n\u201cMy fear,\u201d said Ihenga, \u201clest some one may have her.\u201d\n\n\u201cI thought there must be something.\u201d\n\n\u201cDo not let some other man have her.\u201d\n\n\u201cYour cousin shall be your wife,\u201d said Kahu, calling the damsel: \u201cCome\nhere, girl, near the door.\u201d\n\nThe girl came laughing, for she knew she was to be given to Ihenga.\n\nThen said Kahu: \u201cYour cousin has a longing for you.\u201d\n\n\u201cIt is well,\u201d replied the damsel.\n\n\u201cOh! my children,\u201d murmured Kahu. He then cautioned his daughter not to\nenter the house where young people resort for amusement.\n\n\u201cI never go to the play-house,\u201d replied Hinetekakara, \u201cI always sleep\nwith my mother in our own house.\u201d\n\n\u201cYou do well,\u201d said Kahu; \u201cin twenty days we shall both be free from our\n_tapu_.\u201d\n\nSo they both continued to dwell in their sacred house by themselves, and\nthe damsel always cooked food for them; and when the day fixed by Kahu\ncame he sent Ihenga in a canoe to catch fish to complete the ceremony of\nremoving the _tapu_. The fish were caught, and two ovens were prepared\nto cook them\u2014a sacred oven for the _tohunga_, or seers skilled in sacred\nlore\u2014and a free oven for the _tauira_, or those being instructed in\nsacred lore. And when the food was cooked they assembled to eat it: the\n_tohunga_ on the right hand fed each other by hand, and the _tauira_ on\nthe left ate freely their unsacred food. This was done to lighten the\nweight of the _tapu_, in order that they might be free. When all this\nwas done, and they were no longer _tapu_, Hinetekakara became the wife\nof Ihenga.\n\nThe following morning Ihenga searched for the greenstone _kaukaumatua_,\nand found it in the place where Tuhoro had buried it. He then fastened\nit to the ear of Hinetekakara, bidding her go and show the treasure to\nher father. When Kahu beheld his lost treasure hanging from his\ndaughter\u2019s ear he gave utterance to his feelings with tears and words of\naffection for his dead brother, and when the _tangi_ or lament was\nended, bid her keep the treasure for herself, and for her cousin.\n\nSome time afterwards Hinetekakara conceived, and Ihenga went to catch\n_kiwi_ for her _turakanga_.\u2074\u2076 He took with him his dog Potakatahiti, one\nof the same breed as the dog of the same name which was devoured by Toi\nand Uenuku.\u2074\u2077 Crossing the swamp Kawa, he went to Papanui, and arriving\nat the cross-road at Waipumuka ascended the hill Paretawa. Thence he\nwent on to Hakomiti, and Pukerangiora, and began to hunt _kiwi_. The dog\nfeeling the heat, and becoming thirsty, went off in search of water, at\nthe same time hunting _kiwi_. When he caught a _kiwi_ he left it on the\nground. At last a _kiwi_ ran a long way, and tried to escape by running\ninto a lake where the dog caught it. The dog then began to catch in its\nmouth the small fish called _inanga_; and having filled its belly\nreturned by the way it had come, always picking up the _kiwi_, which it\nhad left on the ground, and carrying them in his mouth, till he reached\nhis master, laid them on the ground before him. Seeing the dog dripping\nwith water, Ihenga said to his companions, \u201cHo! the dog has found water.\nThere is a lake below, perhaps.\u201d However they did not then go to look\nfor it, for they were busied about cooking food. Meanwhile the dog began\nto roll on the ground in front of Ihenga, belly upwards. It then lay\ndown, but not long after began to vomit, and the _inanga_ were seen\nlying on the ground. Then they went to look for the water, and the dog\nran before them barking every now and then to let his master know which\nway he was going. In this way they soon came to the lake. Shoals of\n_inanga_ were leaping on the water; so they made a net with branches of\nfern, and having caught a great many, cooked some for food; after which\nthey returned to Maketu, carrying with them basketsful of _inanga_ to\nshow to Kahu, that he might know how the lake abounded with food. Ihenga\nnamed the lake Te Roto-iti-kite-a-Ihenga (=the small lake discovered by\nIhenga), thus claiming it as a possession for his children.\n\n \u2074\u2076 _Turakanga_ (=throwing down) was a ceremony in which a stick set\n up to represent the path of death was thrown down. A form of\n _karakia_ was, at the same time, used.\n\n \u2074\u2077 Vid. Sir G. Grey\u2019s \u201cMythology and Traditions,\u201d p. 63.\n\nWhen they reached Maketu Ihenga told Kahu about the lake he had\ndiscovered.\n\n\u201cWhere is it?\u201d inquired Kahu.\n\n\u201cBeyond the hills.\u201d\n\n\u201cIs it a long way off?\u201d\n\n\u201cYes,\u201d said Ihenga.\n\n\u201cBeyond the first range of hills?\u201d inquired Kahu.\n\n\u201cAt the sixth range of hills,\u201d said Ihenga.\n\n\u201cOh! it is near,\u201d said Kahu.\n\nThen Ihenga bid his companions show Kahu the food they had brought.\n\nBut Kahu said, \u201cNo; leave it alone till to-morrow.\u201d\n\nThe next morning the oven was made ready for the ceremony of\n_Turakanga_. Hinetekakara dipped in the river, and two mounds of earth\nwere made\u2014one for a male child, and one for a female child. The path of\ndeath was thrown down, and the path of life set up. Then the woman\ntrampled on the mound for the male child with one foot, and with the\nother foot she trampled on the mound for the female child. Then she ran\nand plunged in the river, and when she rose to the surface she swam\nashore, put on her _tawaru_, and returned to her house.\n\nWhen the food was cooked all the men assembled to eat it\u2014the men of the\nrace of Houmaitahiti. There were six hundred _kiwi_, and two baskets of\n_inanga_. And as he was eating Kahu murmured, \u201cHo! ho! what prime food\nfor my grandchild.\u201d\n\nAfter some time a child was born and was named Tama-ihu-toroa, and when\nit grew strong in limb, so that it could turn about from one side to the\nother, Kahu said to Ihenga, \u201cGo, seek lands for your child.\u201d\n\n\n\n\n CHAPTER VI.\n\n\n CLAIMING AND NAMING LAND.\n\n\n No place in the world ever received a name which could not be\n accounted for, though there are hundreds of such names of which\n we can now give no explanation.\u2014_Farrar on Language_, p. 22.\n\n\nIhenga set out with four companions. He went in a different direction to\nthat of his former journey. He now went by way of Mataparu, Te Hiapo, Te\nWhare-pakau-awe. When on the summit of the ridge he looked back towards\nMaketu, and greeted his home there. Then turning round he saw the steam\nof the hot springs at Ruahine. Believing it to be smoke from a fire, he\nsaid to his companions, \u201cHa! that land has been taken possession of by\nsome one. Let us go on.\u201d They entered the forest, and having passed\nthrough it, came to a waterfall. Afterwards they came to a lake in which\nwas a large island. Proceeding along the shore of the lake Ihenga gave\nnames to various places. On arriving at a point of land jutting out into\nthe lake, which he named Tuara-hiwi-roa, they halted; for they saw a\nflock of shags perched on the stumps of some trees in the lake. They\nmade snares and fastened them to a pole to catch the shags, and placed\nthe pole on the stumps of the trees. Presently the shags perched on the\npole, and were caught in the snares, some by the legs and some by the\nneck. But the shags flew off with the snares, pole and all. The young\nmen thought they would alight in the lake, but Ihenga said, \u201cNo, they\nare flying on; they will alight on Te Motu-tapu-a-Tinirau.\u201d Ihenga had\ngiven this name to the island, which was afterwards named Mokoia by\nUenuku-kopako.\n\nThen Ihenga went alone in pursuit of his birds along the borders of the\nlake. He passed by Ohinemutu, where he found the hot springs, and the\nsteam which he had supposed to be the smoke of a fire. When he reached\nthe hill at Kawaha, looking down he saw the smoke of a fire burning\nbelow at Waiohiro; so he thought with himself, \u201cShall I go on, or no?\u201d\nHe decided on the no; for he saw a net hanging near a stage, on which\nthere was food, so he went to look for the _tuahu_ or sacred place for\nthe net. When he had found it he forthwith set to work to carry off the\nearth, and the posts, and the old decaying _inanga_, in order to make a\n_tuahu_ for himself by the face of the cliff at Kawaha. Then he brought\nfresh earth and new posts to the _tuahu_ of the man of the place, and\ncarried away some posts partly burnt by fire. He also stript off the\nbark from branches of _koromuka_ and _angiangi_, and fastened them\ntogether with flax, and set them up in the inclosure of the _tuahu_\nbelonging to the man of the place. When Ihenga had done all this\nsecretly, he named his own _tuahu_ Te Pera-o-tangaroa, and went on to\nthe place where the fire was burning.\n\nAs soon as he was seen, the people of the place waved their cloaks, and\nshouted cries of welcome. And when the ceremony of _uhunga_ was ended,\nthe chief, whose name was Tu-o-rotorua, inquired when Ihenga had come to\nthe lake.\n\n\u201cHo! this is my own land,\u201d said Ihenga.\n\n\u201cWhere is your land?\u201d asked Tu.\n\n\u201cWhy, this very land,\u201d replied Ihenga. \u201cI ought rather to ask you how\nlong you have been here?\u201d\n\n\u201cWhy, I have been here this long time.\u201d\n\n\u201cNo, no! I was here first.\u201d\n\n\u201cNo,\u201d said Tu, \u201cI and your uncle were first here.\u201d\n\nIhenga, however, persisted. \u201cHo! surely you came last. The land belongs\nto me.\u201d\n\n\u201cWhat sign have you,\u201d said Tu, \u201cto shew that the land is yours?\u201d\n\n\u201cWhat is your sign?\u201d replied Ihenga.\n\n\u201cA _tuahu_,\u201d said Tu.\n\n\u201cCome on,\u201d said Ihenga, \u201clet me see your _tuahu_. If your _tuahu_ is\nolder than mine, you truly came first, and the land is yours.\u201d\n\nTu consented, and led the way to his _tuahu_. When they arrived there,\nit had the appearance of having been newly made.\n\nThen said Ihenga, \u201cNow come and look at my _tuahu_, and my _ngakoa_.\u201d\u2074\u2078\nSo they went together to the Pera-o-tangaroa, where they found a heap of\ndecaying and dried old _inanga_ which Ihenga had brought there from the\n_tuahu_ of Tu-o-rotorua. So when Tu beheld them, and the old burnt posts\nwhich Ihenga had stolen, he was so puzzled that he was almost persuaded\nthat Ihenga must have been the first to occupy the land. However, he\nsaid, \u201clet me see your net.\u201d\n\n \u2074\u2078 _Ngakoa_ were offerings to the _Atua_ of fish and other kinds of\n food.\n\n\u201cCome up higher,\u201d said Ihenga, \u201cand I will shew you my net.\u201d And he then\npointed to a mark on a distant cliff, caused by a landslip.\n\n\u201cWhy, that is a landslip,\u201d said Tu.\n\n\u201cNo,\u201d said Ihenga, \u201cit is a net quite new. Look at that other net which\nis hanging up, and looks black; that is the old net.\u201d\n\nTu thought it must be as Ihenga said, so he agreed to leave the land,\nasking at the same time who lived on the island.\n\n\u201cThe name of the island,\u201d said Ihenga, \u201cis Motu-tapu-a-Tinirau. I named\nit.\u201d\n\nThen said Tu, \u201cWill you not consent to my living there?\u201d\n\n\u201cYes,\u201d said Ihenga, \u201cyou may go to the island.\u201d Thus the main land came\nto the possession of Ihenga.\n\nThen Ihenga borrowed a small canoe belonging to Tu, and went on in\nsearch of his flock of shags. He found them hanging in a _kahikatea_\ntree near Waikuta. He called the stream by that name because of the\nplant _kuta_, which grew abundantly there. He named the land Ra-roa,\nbecause of the length of the day occupied in his canoe. He climbed the\ntree and threw down the birds, and placed them in the canoe. Then he\nwent on and came to a river which he afterwards named Ngongotaha. There\nwas a hill hard by to which he gave the same name. The hill belonged to\nthe Patupaiarehe or Fairies. They had a _Pa_ on the hill named\nTuahu-o-te-atua. He heard them playing on the _putorino_,\u2074\u2079 the\n_koauau_,\u2074\u2079 and the _putara_;\u2074\u2079 so he thought men must be living there.\nHe climbed the hill, and when he got near, he heard the sounds of the\n_haka_ and _waiata_:\u2014\n\n \u2074\u2079 Different kinds of wind instruments resembling the flute, only\n varying in their length.\n\n A canoe, a canoe,\n A canoe of flax, a canoe.\n Grow _kawa_,\n Blaze _kawa_.\n Tie up carefully\n With leaf of flax,\n Blazing _kawa_.\n\nWhakatauihi made this _haka_. His was also the proverb, \u201c_ko te ure\ntonu; ko te raho tonu_.\u201d He it was who avenged the death of\nTuhuruhuru.\u2075\u2070\n\n \u2075\u2070 Vide \u201cTraditions and Superstitions,\u201d p. 68.\n\nWhen Ihenga got nearer he perceived that they were not men, but _Atua_.\nThere was a fire burning on a tree. So he stopt suddenly to look at\nthem, while they looked at him. \u201cA _nanakia_,\u201d shouted one of them,\nrunning forward to catch him. But Ihenga fled, and, as he was running,\nset fire to the dry fern with a lighted brand he had in his hand. The\nwhole fern was ablaze, and the tribe of Fairies fled to the forest and\nthe hills. Then Ihenga went back to look at their _Pa_ which had been\nburnt by the fire. There he found the _kauae_ or jaw-bone of a _moa_, so\nhe named the place Kauae. He then returned to the shore of the lake, and\nwent on in his canoe. He named the hill Ngongotaha, because of the\nflight of the Fairies.\n\nIhenga paddled along the shores of the lake giving names to many places\nas he went\u2014Weriweri, Kopu, Te Awahou, Puhirua\u2014which last he so named\nbecause the bunch of feathers fastened to his _paiaka_ fell off. At\nanother place the _inanga_ leaped out of the water, and some fell into\nhis canoe, so he named it Tane-whiti. Another place he named from a\nboastful thought in his mind, Tu-pakaria-a-Ihenga (Ihenga\u2019s boasting).\nHe passed by the river Ohau. He had named this river before, when he\nfirst came to the lake, from the name of his dog. As the dog was\nswimming across it was drawn in by a whirlpool, and so was drowned. Next\nhe came to the land-slip on the mountain which he had made Tu believe to\nbe a net. He named it Te Tawa, because he left there a pole used for\npushing the canoe, which was made of the wood _tawa_. The pole stuck so\nfast in the ground that he could not pull it out, so he left it there.\nAfter passing the point Tuara-hiwi-roa he came in sight of his\ncompanions. The shout resounds, \u201cOh! it is Ihenga. Come here, come here,\nsir\u2014paddle hither.\u201d His wife ran down to the water side as the canoe\ntouched the beach.\n\n\u201cSee what food you have lying there,\u201d said Ihenga. Hine-te-kakara caught\nup a bundle of rats, and when she saw their teeth she exclaimed \u201c\u0113, \u0113,\n_he niho kiore_\u201d (eh! eh! a rat\u2019s tooth). So the place was named Te\nNiho-o-te-kiore. Again she made an exclamation of admiration at the heap\nof birds, \u201cIn truth, in truth, a wonderful heap. Come, sirs, come and\nlook at it.\u201d So that place was also named \u201cKahui-kawau,\u201d or Flock of\nShags. Then the birds were cooked, and the next day they all departed to\nreturn to Maketu. They went to fetch Kahu. The food, the shags, the\nbundle of rats, the gourd of _inanga_, and the gourd of _porohi_\u2075\u00b9\u2014a\ntempting bait to make Kahu come.\n\n \u2075\u00b9 _Porohi_, a small fish of the lake.\n\nThey reached the Hiapo, and rested there the night. Kuiwai and Haungaroa\ngave that name, because they left their brother Hiapo there, and he died\nthere. Hiapo saw the _koko_ hopping about the trees, and remained behind\nwhile his sisters went on to Maketu to carry messages from Hawaiki to\nNgatoroirangi.\n\nThe next day they went on, and when they reached Totara-keria they were\nseen from the _Pa_ by Tawaki. Then came shouts from the _Pa_, \u201cCome,\nheaven-sent guest, brought hither by my child from beyond the sky. Come,\ncome.\u201d They arrive\u2014the _tangi_ commences\u2014then speeches are made.\nMeanwhile food is being prepared. When they had done eating the food,\nTawaki said to Ihenga, \u201cTell us about your travels. Whence come you,\nlost one?\u201d\n\n\u201cI have seen a sea,\u201d said Ihenga, \u201cI found a man there.\u201d\n\n\u201cWho is the man?\u201d asked Tawaki.\n\n\u201cMarupunga-nui, and his son.\u201d\n\nThey all knew that the son was Tu-o-rotorua. So Kahu inquired \u201cWhere is\nyour uncle and his father?\u201d\n\n\u201cThey remain there,\u201d said Ihenga, \u201cI have made them go to the island.\u201d\n\n\u201cWell done, son-in-law,\u201d said Kahu.\n\nThen the food brought by the men was laid in a pile before Tawaki in the\ncourtyard of Whitingakongako. And Tawaki said to his sister \u201cGive some\nfor me and your father.\u201d So she gave the bundle of rats, and the shags,\nand the gourd of _inanga_, and the other fish. And Tawaki and his father\nsent them to their own dwelling-place.\n\nAs he was eating the food Kahu exclaimed \u201cHa! ha! food sent from the\nsky, food of Aotea-roa. Why that land of yours is Hawaiki. Food falling\ninto your mouth.\u201d\n\n\u201cYes, yes,\u201d said Ihenga, \u201cfirst kindle the oven. When it is heated you\nfetch the food from that sea in baskets full.\u201d\n\nThen said Kahu \u201cAh! that land is a land for you, and for your wife, and\nfor your offspring.\u201d\n\n\u201cLet us all go there,\u201d said Ihenga. To which Kahu consented.\n\nThen Ihenga said, \u201cLet the _mana_ of that land go to you. You are the\n_Ariki_ of that land\u2014you and your offspring.\u201d\n\n\u201cYes,\u201d replied Kahu. \u201cSince you, my _Ariki_, are so great a gentleman as\nto bid the younger brother\u2019s son dwell on that land of yours. Yes\u2014I\nconsent that we all go.\u201d\n\nThen the food brought by Hinetekakara was portioned among the whole\ntribe.\n\nTen days afterwards they left Maketu, twenty in number, ten of the rank\nof chiefs, and ten men to carry food. When they reached the small lake,\ndiscovered by Ihenga, he said to Kahu \u201cYou are the _Ariki_ of this\nlake.\u201d Hence the song of Taipari\u2014\n\n By Hakomiti was your path hither\n To Pariparitetai, and to that Rotoiti of yours,\n Sea discovered by Ihenga,\n Thereof Kahu was _Ariki_.\n\nThence they went on to Ohou-kaka, so named by Kahu from a parrot-feather\n_hou-kaka_, which he took from the hair of his head, and stuck in the\nground to become a _taniwha_ or spirit monster for that place. When they\nreached the place where their canoes had been left they launched two, a\nsmall sacred canoe for Kahu, and a large canoe for the others. Then they\nembarked, and as they paddled along coming near a certain beach, Kahu\nthrew off his clothes, and leaped ashore, naked. His two grandsons,\nTama-ihu-toroa and Uenuku, laughed and shouted \u201cHo! ho! see, there go\nKahu\u2019s legs.\u201d So the place was named Kuwha-rua-o-Kahu. In this way they\nproceeded, giving names to places not before named, till they reached\nLake Rotorua. They landed at Tuara-hiwi-roa, and remained there several\nnights, and built a _whata_, or food-store raised on posts; so that\nplace was named Te Whata.\n\nThen going on by way of the Hot Springs, they arrived at Te\nPera-o-tangaroa, and Wai-o-hiro, the stream where Tu-o-rotorua formerly\ndwelt. Next they came to Ngongotaha, which Kahu named Parawai, after his\ngarden at Maketu.\n\nAfter they had dwelt two whole years at Parawai Kahu determined to visit\nhis nephew Taramainuku. Taramainuku and Warenga, the elder brothers of\nIhenga, had abandoned the land at Moehau. The former had gone to the\nWairoa at Kaipara, and the latter to the Kawakawa at the Bay of Islands,\nand had settled there. So Kahu set out with his son-in-law Ihenga, and\nhis son Tawaki, and some travelling companions. He left behind at\nParawai his daughter Hine-te-kakara, and her son Tama-ihu-toroa. He also\nleft Uenuku, the son of Tawaki, and his wife, Waka-oti-rangi, to keep\npossession of Parawai as a permanent abode for them.\n\nArriving at the hills they rested, and Kahu sought a shelter under a\n_rata_ tree, which he named Te Whaka-marumaru-o-Kahu (Kahu\u2019s shelter).\nThereupon Ihenga perceiving that Kahu was giving his own name to the\nland, pointed to a _matai_ tree; for he saw a root jutting out from the\ntrunk of the tree resembling a man\u2019s thigh; he therefore named it Te\nUre-o-Tuhoro. He named it after his father\u2019s _ure_ to weigh down the\nname of Kahu, his father-in-law, so that the place might go to his own\ndescendants. And it went to his descendants, and is now in possession of\nNgatitama. As they went on Kahu\u2019s dog caught a _kakapo_, so he named the\nplace Te Kakapo. A little further on they came to a part of the hill\nwhere a stone projected from the face of the cliff. Then Kahu chanted a\n_karakia_ called _Uru-uru-whenua_:\u2014\n\n I come to Matanuku,\n I come to Matarangi,\n I come to your land,\n A stranger.\n Feed thou on the heart of the stranger.\n Put to sleep mighty spirits,\n Put to sleep ancient spirits,\n Feed thou on the heart of the stranger.\n\nSo he named the place Matanuku, which name remains to this day.\n\nArriving on the banks of the river Waikato he crossed over and rested\nwhile food was being cooked. The young men were very dilatory, and Kahu\nwas angry at their laziness; so he named the place Mangare. Afterwards\nthey came to the river Waipa, crossing which they passed over Pirongia\nto Waingaroa, and thence along the sea beach to the mouth of the river\nWaikato. Here they fell in with Ohomairangi. He came in Tainui. He was\nthe brother of Tuikakapa, a wife of Houmaitahiti, and mother of\nTama-te-kapua and Whakaturia.\n\nFrom Waikato they proceeded along the sea beach to Manuka, so named by\nKahu who set up a _manuka_ post there as a _rahui_ or sacred mark. Here\nKahu\u2019s companions embarked in a canoe, while he prevailed on a _taniwha_\nor sea monster of that place, named Paikea, to carry him on his back. At\nlength they drew near to Kaipara, and falling in with some of the men of\nTaramainuku were conveyed by them in their canoes to Pouto, where Tara\nwas residing on the banks of the river Wairoa.\n\nThe _tangi_ resounded, and speeches of welcome followed\u2014\u201cCome here, come\nhere, my father. Come to visit us, and to look on us. I have deserted\nyour elder brother and your father\u201d (meaning their bodies left buried at\nMoehau).\n\nThen Kahu spoke\u2014\u201cWelcome us, welcome us, my _Ariki_. Behold us here. I\nthe suffering one come to you. I thought that you, my _Ariki_, would\nseek me. But it is well, for I now behold you face to face, and you also\nbehold me. I and your younger brother will return to our own place, that\nI may die on the land which your grandfather\u2075\u00b2 in his farewell words to\nme and my elder brother named as a land for you. I was deserted by my\nelder brother on account of our strife about the garden. But that land\nis not for the younger brother only\u2014no, it is for all of you alike. But\nI will not part with your younger brother, and for this reason I gave\nhim your cousin for wife.\u201d\n\n \u2075\u00b2 Tama-te-kapua.\n\n\u201cIt is well,\u201d said Taramainuku; \u201chas not your son, Tawaki, a child?\u201d\n\n\u201cYes, Uenuku.\u201d\n\n\u201cThen carry home with you his cousin to be his wife.\u201d\n\nTo this Kahu consented. So Taramainuku\u2019s daughter, Hine-tu-te-rauniao,\nwas given to Kahu to return with him to Rotorua. The son of Uenuku and\nHine was Rangitiki.\n\nThen Taramainuku\u2019s wife placed food before the guests, _toheroa_\u2075\u00b3,\neels, _hinau_\u2075\u2074, _kumara_, _hue_\u2075\u2075, and a basket of _para_.\u2075\u2076\n\n \u2075\u00b3 _Toheroa_, a species of bivalve.\n\n \u2075\u2074 _Hinau_, berry of El\u0153ocarpus dentatus.\n\n \u2075\u2075 _Hue_, a small gourd.\n\n \u2075\u2076 _Para_, a species of fern having a tuberous root.\n\nWhen Kahu saw the _para_, he asked, \u201cWhat food is this?\u201d\n\n\u201cIt is _para_,\u201d replied his nephew.\n\n\u201cAnd where does it grow?\u201d asked Kahu.\n\n\u201cIt grows in the woods.\u201d\n\n\u201cHo!\u201d said Kahu, \u201cthis is the food your ancestor ate. It is the _raho_\nof your ancestor, Tangaroa. This is the first time I have tasted _para_.\nYou must call this place Kaipara.\u201d\n\nKahu returned homewards from Kaipara, but Ihenga stayed with his elder\nbrother. Kahu returned by way of Waitemata, embarking in a canoe at\nTakapunga. He passed by Motu-ihe, and Paritu on the north of Waiheke,\nand crossed over to Moehau. There he found Huarere and his family. The\n_tangi_ being ended, speeches were made. Meanwhile food was prepared;\nand when they had finished eating the food, Huarere said, \u201cYour _papa_\n(uncle) has been here.\u201d\n\n\u201cWho?\u201d inquired Kahu.\n\n\u201cNgatoro-i-rangi.\u201d\n\n\u201cHo! where is he?\u201d\n\n\u201cHe has gone away,\u201d replied Huarere. \u201cHe came in search of you. He set\nup a stone for a token for you.\u201d\n\n\u201c\u0113, \u0113, my _papa_, \u0113, \u0113,\u201d murmured Kahu.\n\nHuarere continued: \u201cAfter the arrival of your _papa_ he went directly to\ndisinter the bones of Tama and Tuhoro.\u201d\n\n\u201cThat is well,\u201d said Kahu.\n\nHaving remained three nights Kahu and his companions, with Huarere,\nclimbed to the summit of the mountain where Tama-te-kapua had been laid\nto sleep. Therefore the mountain was named Moe-hau-o-Tama, or Sleeping\nSacredness of Tama. After three nights Kahu went on to the forest, and\nset up a _Ri_, or sacred mark, as a warning to prevent anyone from\npassing further that way. It remains there to this day. Then descending\nto the beach he turned his face towards the mountain, and chanted a\nlament to the resting place of his elder brother; so that place was\nnamed Tangi-aro-o-Kahu. He then went to see the stone which Ngatoro had\nset up as a token for him. That place is named Te\nKohatu-whakairi-a-Ngatoro, and the stone remains there to this day. Then\nhe climbed another hill, and placed a stone on its summit. The stone was\nnamed Tokatea. Thence they travelled along the ridge of the hills till\nthey reached a lofty peak. They ascended it, and remained seated there,\nwhile Kahu looked about on every side. \u201cHo! ho!\u201d said Kahu, \u201cthis is an\nisland,\u201d and turning to Huarere, \u201cyour land, my child.\u201d\n\nThey went along the ridge of the hills that they might see the goodness\nof the land. The goodness of the land was seen, and Kahu said to his\nnephew, \u201cThe goodness of the land is this; there are two flood tides.\nThe east tide flows while the west tide is ebbing.\u201d Then they descended\nto the water side, where they saw fish called _aua_,\u2075\u2077 so they named the\nwater Wai-aua.\n\n \u2075\u2077 _Aua_, a fish resembling the herring.\n\nKahu and Huarere then parted. The descendants of Huarere grew and\nmultiplied there, and all those lands became filled with them.\n\nKahu went on his way to Rotorua, and after several days reached the\nplace where the river Waihou divides into two branches. There he rested,\nand when he felt the soft sea-breeze over the rippling tide, words of\naffection came from his lips; so the place was named Muri-aroha-o-Kahu\n(the regret of Kahu). On they went, and climbing a lofty mountain Kahu\nlooked towards the sea, and thus gave vent to his affection: \u201cAh! my\nlove to Moehau, alas for the land of my father, and of my elder brother,\nfar away over the sea.\u201d So that mountain was named Aroha-tai-o-Kahu.\nThen Kahu turned his face landward, and murmured words of affection\ntoward the land at Titiraupenga, to Tia and Maka. Hence the name of the\nother mountain, Aroha-o-uta-o-Kahu. They then travelled along the\nmountain ridge which he named Tau-o-hanga. This name belongs to the\nwhole mountain ridge from Moehau as far as the Wairoa.\n\nAt length they entered the forest which extends towards Rotorua. Rain\nfell, and they were drenched with water dripping from the trees. Then\nKahu chanted an invocation to Rangi, and the rain ceased. Kahu named the\nplace Patere-o-Kahu, from their having been drenched with the rain. At\nthe birth of the son of Hopo, the child was named Patetere.\n\nAt length they passed through the forest, and arrived at Parawai. Their\njourney was ended, for they had reached the dwelling place of his\ndaughter, and of his daughter-in-law, and of the two children, Uenuku\nand Tama-ihu-toroa.\n\nThe following day Hinetekakara said to Kahu, \u201cSir, Marupunganui has\ncrossed over to the main land.\u201d\n\n\u201cWhere?\u201d inquired Kahu.\n\n\u201cTo the Ngae.\u201d\n\nThen said Kahu, \u201cTo-morrow we will go to Motu-tapu.\u201d\n\nSo when daylight came they set out, and found Tu-o-rotorua dwelling on\nthe island; but his father was not there. Tu welcomed Kahu in these\nwords: \u201cCome my _teina_ to your island to be its _Ariki_.\u201d\n\n\u201cYes,\u201d replied Kahu, \u201cthis sacred island is mine; but do you, my\n_Ariki_, continue to dwell on it.\u201d\n\nThus the island was given up to Tu-o-rotorua. But the _mana_ of the land\nwas Kahu\u2019s. Hence the song of Taipari before mentioned\u2075\u2078; for Taipari\nsprang from the race of Tama-ihu-toroa. Tama\u2019s son was Tuara, and Tuara\nwas an ancestor of Taipari.\n\n \u2075\u2078 P. 75.\n\nAs they paddled away from Motu-tapu Kahu bid farewell to\nTu-o-rotorua\u2014\u201cAbide there, my child, you and your father. Alas! that I\nhave not seen your father.\u201d\n\n\u201cGo, sir, go,\u201d were the parting words of Tu. \u201cGo to guard your ancestor;\ngo to the Arawa.\u201d\n\nLeaving their canoes at the Toanga they went on towards Maketu. On the\nway Kahu\u2019s grandchild became thirsty, and cried for water. Kahu had\ncompassion for the child, and chanted a _karakia_, and when the\n_karakia_ was ended he stamped on the ground, and water came forth.\nHence that place was named Te Wai-takahi-a-kahu (the water of Kahu\u2019s\nstamping).\n\nKahu afterwards remained at Maketu, and died, and was buried there. When\nhe died the _mana_ of Maketu went to his son Tawaki-moe-tahanga. When\nTawaki died, the _mana-rahi_ of Maketu went to Uenuku, who also died at\nMaketu when an old man. Then his son Rangitihi abandoned Maketu, and\nwent to Rotorua, and settled at Matapara with all his family.\n\nWhen Kahu left Ihenga at Kaipara at the dwelling place of his elder\nbrother Taramainuku, he thus bid him farewell\u2014\u201cSir, be quick to return\nto your child, my grandchild, Tama-ihu-toroa. Do not delay.\u201d So Ihenga\nremained at Kaipara for a short time. Then travelling northwards he came\nto Ripiro. The food of that place was _toheroa_. Kupe placed it there\nfor food for his daughter, Tai-tu-auru-o-te-marowhara. The great rolling\nwaves on that coast have been named after her. So says the proverb,\n\u201c_Tai-hau-auru i whakaturia e Kupe ki te Maro-whara._\u201d Going on they\narrived at a certain place where Ihenga ate all their _toheroa_\nprivately in the absence of his companions.\n\n\u201cWho has eat our food?\u201d inquired his companions.\n\n\u201cHow should I know?\u201d said Ihenga.\n\n\u201cWhy, there was no one but you. You alone remained here.\u201d\n\nSo they named the place Kai-hu-a-Ihenga. As they were travelling they\ncame to a hill. No water could be found, and they were parched with\nthirst; so Ihenga repeated a _karakia_, and then stamping on the ground\na spring of water flowed. Down flew pigeons in flocks to drink the\nwater. So the place was named Waikereru (wood-pigeon water). Afterwards\nthey came to a swamp and a small river. A tree had fallen across the\nstream by means of which they crossed. But the dog Potakatahiti was\nkilled by the tree rolling on it. Then Ihenga repeated a _karakia_,\nsaying to the tree\u2014\u201cO tree lying there, raise your head, raise your\nhead.\u201d\u2075\u2079 And the tree raised its head. Afterwards when he reached the\nhigher ground Ihenga saw a tree standing by itself in the centre of the\nswamp. It was a _totara_ tree. Then by the power of his _karakia_ he\nmade a path for his dog that it might go within the tree, and remain\nthere for ever. And he said to the spirit of the dog, \u201cIf I cry \u2018_moi,\nmoi_,\u2019 you must answer \u2018au.\u2019 If I cry, \u2018_\u014d, \u014d_,\u2019 you must answer \u2018\u014d, \u014d.\u2019\nIf I say, \u2018Come, we two must go on,\u2019 you are to answer, \u2018Go, you, I\ncannot come.\u2019 If a party of travellers come this way hereafter, and rest\non this hill, when you hear them speaking, you must speak to them. If\nthe travellers say, \u2018Let us go,\u2019 you are to say \u2018Go.\u2019\u2009\u201d So the spirit of\nthe dog was left to dwell within that tree; and ever since it mocks\nliving men of the generations after Ihenga, even to our time.\n\n \u2075\u2079 \u201c_Te rakau e takoto nei, tungou, tungou_\u201d are the _Maori_ words.\n _Tungou_=\u1f00\u03bd\u03b1\u03bd\u03b5\u03cd\u03c9\u2014a sign of dissent with the Greeks, but the common\n sign of assent with the _Maori_.\n\nAt length Ihenga reached Mataewaka at the Kawakawa, where his elder\nbrother Warenga dwelt. He remained there one month, and when the new\nmoon appeared he and his brother Warenga went to the lake Te Tiringa to\nfish. There _inanga_ were caught, some of which Ihenga preserved in a\ngourd filled with water, in order that he might carry them alive to\nRotorua. He also caught some _koura_, or small cray fish, which he\npreserved alive in the same manner. This done, the brothers parted.\n\nIhenga travelled by way of Waiomio, giving names to places as he went.\nTe Ruapekapeka was named from the thousands of bats found there in the\nhollows of the trees. Also Tapuae-haruru, from the noise made by his\nfootsteps. The sons of his brother Warenga were his companions. They\nmade known the names given by Ihenga. Maiao was one of these sons. The\nson of Maiao was Te Kapotai, who was an ancestor of Tamati Waka Nene.\n\nThe hill Motatau was so called from Ihenga talking to himself. Going on\nthey came to a river where Ihenga saw his own image in the still water,\nso the river was named Te Wai-whakaata-a-Ihenga (Ihenga\u2019s\nlooking-glass). They came to another river, and dug up some worms to\nthrow into the water. The fish would not come to the bait. Then Ihenga\nthrew into the water some of his _inanga_. Then he called the eels, but\nthey did not come. He called the _inanga_, and they came. He called the\nworms, and they came. Then he called on Tangaroa, and Tangaroa sent the\neels. The mode of calling was a _karakia_. Going on he ascended a\nmountain. There he called on Thunder. He commenced his _karakia_, and as\nsoon as it was finished thunder was sent, and lightning struck the top\nof the mountain, which is still named Whatitiri, or Thunder.\n\nWhen they arrived at Whangarei they collected some muscles from a shoal,\nand roasted them on the fire, and that place is still called \u201cTe\nAhi-pupu-a-Ihenga\u201d (Ihenga\u2019s muscle fire).\n\nThe chief of that place was Tahu-whakatiki, the eldest son of Hei. When\nthe Arawa reached Wangaparoa Tahu and his younger brother Waitaha\nquarrelled. So Tahu and his family remained behind, while Waitaha and\nhis father went on in the Arawa. Then Ihenga embarked in a canoe\nbelonging to Te Whanau-a-Tahu. Two of the sons of Tahu\u2014Te Whara and his\nyounger brother Hikurangi\u2014went with him in the canoe. They touched at\nTaranga,\u2076\u2070 and sailing by Hauturu\u2076\u00b9 they reached Moehau.\n\n \u2076\u2070 The islands Hen and Chickens.\n\n \u2076\u00b9 The Little Barrier island.\n\nDuring one month Ihenga remained with his brother Huarere, and then went\nto Maketu. There he found his father-in-law, and his wife Hinetekakara,\nand his son Tama-ihu-toroa. So he remained a short time at Maketu, and\nthen returned with his wife and son to Rotorua.\n\nThe _inanga_ which he had brought with him from the Kawakawa he placed\nin the stream Waitepuia at Maketu. Before going to Rotorua he again\ncaught them, and carried them with him in a gourd of water, and placed\nthem in the lake; but the _koura_ he placed in the water at Parawai.\n\n\n\n\n CHAPTER VII.\n\n\n Sunt autem privata nulla natur\u00e2, sed aut vetere occupatione, ut\n qui quondam in vacua venerunt; aut victori\u00e2 ut qui bello potiti\n sunt; aut lege, pactione, conditione, sorte.\u2014Cicero de Off.,\n Lib. _I_ , ch. vii.\n\n\nIf you were to make inquiry from a New Zealander as to his land-title,\nit would be difficult to obtain from him reliable information as to any\ngeneral rules of proceeding; for he would at once consider some\nparticular case in which he was himself personally interested, and would\ngive an answer corresponding with his interest therein. This may be due\npartly to the inaptitude of the Maori to take an abstract view of\nanything, which has been already noticed\u2076\u00b2. But it is doubtless from\nthis cause that persons having competent knowledge of their language\nhave expressed different opinions on this subject, founded on\ninformation thus obtained.\n\n \u2076\u00b2 P. 5.\n\nThere are three reliable sources, however, from which such information\ncan be obtained.\n\n1. From _Maori_ narratives, wherein matters relating to their\nland-titles are incidentally mentioned.\n\n2. From Proverbs relating to the disposition of land among themselves.\n\n3. From investigations of titles to land offered for sale, or when in\ndispute among themselves.\n\nIn the early days of the colony disputes about land were of frequent\noccurrence, and the Government was often appealed to by one or other of\nthe disputants.\n\nFrom the foregoing _Maori_ narrative\u2076\u00b3 we learn that, after the canoe\nArawa reached this island, the crew did not form a united and compact\nsettlement at one place, as might have been expected. The names of nine\nchiefs are recorded who dispersed themselves north and south of the\nplace where the canoe was dragged on shore, each going off in search of\nlands for himself and his own family.\n\n \u2076\u00b3 Vid. ch. v.\n\nOf these chiefs three went to Taupo, two to Wanganui, one to Rotorua,\none to Mercury Bay, and one to Cape Colville; at the same time leaving\nbehind at Maketu some members of their families. In the third generation\ntwo divisions of the family who had been settled about Cape Colville\nmigrated, the one to the Bay of Islands, and the other to Kaipara.\n\nFrom the narrative above referred to it also appears that the lands thus\ntaken possession of were considered as rightfully belonging to the first\noccupier and his descendants, and that names were forthwith given to a\ngreat many places within the boundaries claimed, these names being\nfrequently such as would make them sacred to the family, from being\nderived from names of persons or things to which some family sacredness\nwas attached.\n\n\n\n MANA.\n\n\nThe chief of any family who discovered and took possession of any\nunoccupied land obtained what was called the _mana_ of the land. This\nword _mana_, in its ordinary use, signifies power, but in its\napplication to land corresponds somewhat with the power of a Trustee.\nThus _mana_ gave a power to appropriate the land among his own tribe\naccording to a well recognized rule which was considered _tika_ or\nstraight. Such appropriation, however, once made, remained in force, and\ngave a good title to the children and descendants of the person to whom\nit had been thus appropriated. The _mana_ of the acknowledged\nrepresentative of the tribe had then only power over the lands remaining\nunappropriated, which power was more especially termed the _mana rahi_\nor great _mana_\u2014the _mana_ over appropriated land being with the head of\nthe family in rightful possession. In course of time quarrels and wars\narose between different tribes, so that tribes nearly allied to each\nother united for mutual defence and protection; and all the _Maori_ of\nNew Zealand came to be divided, for this purpose, into a few large\ntribes, each representing generally the crew of one of the various\ncanoes composing the migration from Hawaiki. These being frequently at\nwar with each other, it came to pass that every man who did not belong\nto a particular tribe was considered in respect to it as a _tangata ke_\nor stranger.\n\nIt has been affirmed by many on presumed good authority that no member\nof a tribe has an individual right in any portion of the land included\nwithin the boundaries of his tribe. Such, however, is not the case, for\nindividuals do sometimes possess exclusive rights to land, though more\ngenerally members of families, more or less numerous, have rights in\ncommon to the exclusion of the rest of the tribe over those portions of\nland which have been appropriated to their ancestors. Their proverbs\ntouching those who wrongfully remove boundary-marks show this, if other\nevidence were wanting.\n\nThe lands of a tribe, in respect to the title by which they are held,\nmay be conveniently distinguished under two comprehensive divisions.\n\n1. Those portions which have been appropriated, from time to time, to\nindividuals and families.\n\n2. The tribal land remaining unappropriated.\n\nWhenever land is appropriated formally by native usage, it descends in\nthe family of its first owners according to well recognized rules, and\nthe _mana_ of the representative of the tribe ceases to have any control\nover it. Their laws as to succession naturally tended to render the\ngreater part of such lands the property of several of the same family as\ntenants in common; but an individual might and did frequently become a\nsole owner.\n\nThe tribal lands never specially appropriated belonged to all under the\n_mana_\u2076\u2074 or trusteeship of the tribal representative.\n\n \u2076\u2074 Latterly a practice has been adopted of handing over the _mana_ of\n their land to Matutaera, the Maori king, or to some influential\n chief in whom they have trust, the object being to protect it from\n clandestine sales, which have become frequent through the action\n of speculators in land. The agents who act for men of capital who\n enter into such speculations are always ready to offer an advance\n of money as a deposit on land, and when a _Maori_, especially a\n careless young man, visits our towns he is too often unable to\n resist the temptation of gold to be had for the mere signature of\n his name. When, however, such a transaction becomes known to the\n tribe it gives rise to much heart burning and trouble; but the\n thin end of the wedge being thus introduced ere long others follow\n the example, till at length a sort of forced consent is obtained\n to pass the land, to use the common phrase, through the Government\n Land Court. It is therefore not to be wondered at that this Court\n is not in good repute among them, more especially since they have\n discovered that a large share of the purchase money is swallowed\n up by costs for survey, costs of the Court, and lawyers\u2019 fees.\n\nLong before our colonists came to New Zealand land was of great value in\n_Maori_ estimation, and was given and received as a suitable equivalent\nor compensation in certain cases.\n\nThus when a peace was concluded between two tribes land was sometimes\ngiven up as a sort of peace offering, but in a remarkably equitable\nspirit, it was always the tribe that had suffered least who, in such\ncases, gave some land to compensate the greater losses in war of the\nother party.\n\nSuch a mode of making peace seems to have been adopted in case of civil\nwar between divisions of the same tribe, especially when waged with no\nprospect of either party completely mastering the other, and with the\nconsideration of preventing both suffering such serious loss as would\nrender them unable to cope with a common foe.\n\nAlso, in cases of adultery a piece of land would be demanded by the\ninjured person; and his demand would be respected, for such was the\nproper compensation for the injury\u2014land for the woman. But then a\nstratagem was sometimes employed, for when the injured man went to take\nprofession, he might find his right opposed by some of the owners of the\nland who had purposely absented themselves from the conference whereat\nit was given up. And this unfair practice has sometimes been seized on\nas a precedent in their dealings with the _Pakeha_; for they have too\noften shown a readiness to sell lands to which they had only a joint\nright with many others, knowing well that those others would repudiate\ntheir act.\n\n\n\n _Descent of Land._\n\n\n1. Male children succeed to their father\u2019s land, female children to\ntheir mother\u2019s land.\n\nSo says the proverb\u2014\u201c_Nga tamariki tane ka whai ki te ure tu, nga\ntamariki wahine ka whai ki te u-kai-po._\u201d \u201cMale children follow after\nthe male, female children follow after the breast fed on at night.\u201d\n\n2. If a female marries a man of another tribe\u2014_he tangata ke_\u2014she\nforfeits all right to land in her mother\u2019s tribe.\n\nSo says the proverb\u2014\u201c_Haere atu te wahine, haere marokore._\u201d \u201cThe woman\ngoes, and goes without her smock.\u201d\n\n3. The children of a female married to a man of a stranger tribe have no\nright of succession to land in their mother\u2019s tribe.\n\nSo says the proverb\u2014\u201c_He iramutu tu ke mai i tarawahi awa_\u2076\u2075\u201d\u2014\u201cA nephew\nor niece standing apart on the other side of the river.\u201d\n\n \u2076\u2075 This proverb was also applied in case of a war as a sufficient\n reason for not sparing such relation.\n\nBut there is a provision which can be applied to modify this last rule.\nIf the brothers of the woman ask for one or more of the children\u2014their\n_iramutu_\u2014to be given up to their care, and they are thus, as it were,\nadopted by their uncles, they become reinstated in the tribal rights\nwhich their mother had forfeited.\n\n\n\n A NEW ZEALANDER\u2019S WILL.\n\n\nUnder this title in a former publication\u2076\u2076 I gave a literal translation\nof a written communication which I received from the celebrated Wi\nTamihana Tarapipipi of Matamata, as follows:\u2014\n\n \u2076\u2076 Traditions and Superstitions of the New Zealanders. Edit. 2, p.\n 271.\n\n\u201cA certain man had a male child born to him, then another male child,\nand then another male child. He also had daughters. At last the father\nof this family being at the point of death, the sons and daughters and\nall the relations assembled to hear his last words, and to see him die.\nAnd the sons said to their father: \u2018Let thy mouth speak, O father, that\nwe may hear your will; for you have not long to live.\u2019 Then the old man\nturned towards his younger brothers, and spoke thus:\u2014\n\n\u2018Hereafter, O my brothers, be kind to my children. My cultivations are\nfor my sons. Such and such a piece of land is for such and such a\nnephew. My eel-weirs, my potato gardens, my potatoes, my pigs, my male\nslaves, and my female slaves are for my sons only. My wives are for my\nyounger brother.\u2019\n\nSuch is the disposition of a man\u2019s property; it relates only to his male\nchildren.\u201d\n\nFrom this it appears that the head of a family had a recognized right to\ndispose of his property among his male offspring and kinsmen, and that\nhis will expressed shortly before his death in the presence of his\nfamily assembled for that purpose possessed all the solemnity of a legal\ndocument.\n\n\n\n RAHI.\n\n\nis the term applied to a tribe reduced to a dependant condition by a\nconquering tribe. The same authority says, \u201cHear the custom in regard to\nlands which are held by right of conquest, that is lands fallen to the\nbrave (_kua riro i te toa_). Suppose some large tribe is defeated.\nSuppose that tribe is defeated a second and a third time, till at last\nthe tribe becomes small, and is reduced to a mean condition. It is then\nmade to do the work of dependants\u2014to cultivate the land for food, to\ncatch eels, and to carry wood. In short, its men are treated as slaves.\nIn such a case their land passes into the possession of the tribe whose\nvalour conquered them. They will not think of striving against their\nmasters; because their power to fight has gone from them. They were not\nbrave enough to hold possession of their land, and although they may\ngrow numerous afterwards, they will not seek for a payment for their\nformer losses; for they are fearful, and say among themselves, \u2018Don\u2019t\nlet us strive with this tribe, lest we perish altogether, for it is a\nbrave tribe.\u2019\u2009\u201d\n\nWilliam Thompson belonged to a victorious tribe; his sentiments\ntherefore have a natural bias in favour of the sole right to the lands\nof the conquered tribe being with their conquerors. If, however, a\nmember of the conquered tribe were to be consulted on this point, we\nshould learn that he had not abandoned all idea of a right in the lands\nhe had been allowed to retain, and was then occupying. Instances could\nbe referred to where the conquered remnant of a tribe had regained power\nenough to re-possess themselves of the lands formerly their own; and in\nall cases where the conquerors have sold the lands of their tributaries\nthe latter have resisted the right of the sellers to dispose thereof\nirrespectively of their own interests therein.\n\n\n\n NGATI-HANUI.\n\n\nOne day a chief named Hanui and his travelling companion Heketewananga\nfell in with the old chief Korako seated in the hollow trunk of a tree,\nwhich he had converted into a temporary abode. Then said Hanui\u2019s\ncompanion, \u201cI will make water on the old man\u2019s head, to degrade him\n(lit., that his growth may be stunted).\u201d Hanui was displeased; for the\nold man was his cousin, being the son of the younger brother of his\nfather Maramatutahi, that was the cause of his displeasure at the words\nof his companion. But that fellow Heketewananga persisted. He would not\nlisten to the anger of Hanui, but climbed the tree in order to make\nwater on the head of the old man. And when he had done so, he jeered at\nthe old man. \u201cHo! ho! now then your growth is stunted because of my\nwater; for your head has been made water on.\u201d\n\nWith this Hanui and his companion went on their way. When they were gone\nKorako also went to seek his son. When he reached the bank of the river\nWaikato he saw some boys on the other side of the river at play near\ntheir _Pa_, and called to them, \u201cGo and tell Wainganui to bring a canoe\nfor me.\u201d \u201cWe will bring a canoe,\u201d said the boys. But the old man said\n\u201cNo. I don\u2019t wish you to bring the canoe. Go and call Wainganui. He\nhimself must bring the canoe.\u201d So the boys went and told Wainganui,\n\u201cYour father is calling you to go to him with a canoe.\u201d \u201cWhy did not you\ngo?\u201d said Wainganui. \u201cWe offered to take the canoe to him,\u201d said the\nboys, \u201cbut he was not willing. He said that you must take the canoe to\nhim.\u201d So Wainganui went in a canoe, and when he reached the other side\nof the river he called to his father to come down to him. But his father\nsaid, \u201cDo you come up here to my side.\u201d So Wainganui left the canoe and\nwent to his father; for he knew that he had something important to say\nto him. Then seating himself by his father\u2019s side he said \u201cWhat means\nthis that you have done?\u201d The father said, \u201cMy son, I have been wronged\nby your uncle Hanui and by Heketewananga.\u201d \u201cWhat sort of wrong?\u201d\ninquired the son. \u201cMy wrong,\u201d said the old man\u2014\u201cmy wrong. Heketewananga\nclimbed on top of my house, and made water on my head\u2014at the same time\nhe jeered me, \u2018Ho! ho! now then your growth is stunted.\u2019\u2009\u201d Then the son\nsaid to his father, \u201cHa! you were all but murdered by those men. Their\nact shall be avenged. Their heads shall soon be struck by my weapon.\u201d\nThen turning in anger he went back to his canoe, and returned to the\n_Pa_.\n\nWithout delay he called together the whole tribe, and made known to them\nall that his father had told him. After the tribe had heard the wrong\ndone to their old chief, they assembled at night to deliberate, and\ndetermined to go the next morning to kill those men. Then they retired\nto rest. At daybreak they arose and armed themselves, in number three\nhundred and forty, and set out for the _Pa_ at Hanui.\n\nThe men within that _Pa_ were more than six hundred. So when they saw\nthe armed party coming to attack the _Pa_, the six hundred rushed out to\nfight, and a battle took place outside. The men of the _Pa_ were driven\nback, and the conquerors entered it with them. Then while the men of the\n_Pa_ were being struck down Wainganui shouted to Hanui, \u201cBe quick,\nHanui, climb on top of your house, you and your children and your\nwives.\u201d So Hanui and his children and his wives climbed on the roof of\ntheir house. But most of the men of his tribe were killed, some only\nbeing left to be a _Rahi_, in which condition they now remain.\n\n\n\n TAPUIKA.\n\n\nIt may happen that a tribe is driven off its lands by a conquering\ntribe, who may hold possession of the conquered lands for many years,\nbut be, in their turn, driven off by the assistance of tribes allied to\nthe original possessors of the land. It then becomes a question what\nright the allied tribes acquire in the recovered lands. A case of this\nsort came under my notice thus: I was instructed to purchase for the\nGovernment a piece of land of moderate size at Maketu to be occupied as\na Mission station. As I had built a house on this land on a title of\nmere right of occupation, or as expressed in Maori, \u201c_Noho noa iho_,\u201d\nand had resided there for some time, I thought, naturally, that the\npersons, at whose invitation my house had been placed there, were the\npersons to whom the land belonged. An arrangement was therefore made\nwith them for the purchase of the land required, and a price agreed on.\nOne night shortly after I was awoke from sleep by a knocking at the door\nof my house. My visitors were a deputation from some of the tribe\nTapuika who had a small _Pa_ below my house by the river side, at some\ndistance from the large _Pa_ by the mouth of the river. Their business\nwas to warn me not to complete the purchase of the land, the persons\nwith whom I had contracted being, as they affirmed, only occupiers and\nnot owners thereof; whereas their tribe Tapuika were the owners, and the\n_mana_ of the land belonged to their chief Te Koata. They came by night\nbecause they did not wish their interference to be known publicly, as it\nwould cause disputes. And it did cause dispute when their nocturnal\nvisit and its object was made public the next morning. However a good\nresult came of it, for it was agreed that the question of title should\nbe referred to the decision of the chiefs of the whole Arawa tribes.\n\nA general assembly of the tribes consequently met at Rotorua, when it\nwas shown that the land I proposed to purchase came within the old\nboundaries of Tapuika. But several generations before the present the\n_Pa_ at Maketu had been taken by the hostile tribe Ngatiawa, and the\nArawa tribes, including Tapuika, had been driven from the sea-coast to\nRotorua and elsewhere. When the flax trade with Sydney was in vigour,\nmany of the Arawa natives had been permitted to return to scrape flax\nfor sale to a trader named Tapsell who was stationed at Maketu; and at\nlength the combined Arawa tribes expelled Ngatiawa, and recovered the\nlands of their forefathers. They then established themselves in force at\nMaketu, and some of them marked out by boundaries, and took possession\nof land originally belonging to Tapuika, for their own use. Tapuika did\nnot offer any objection to this, but now said that the land so taken was\nmerely given up for their occupation, and that the _mana_ of their chief\nTe Koata over the land had never been given up.\n\nThe decision of the chiefs of the Arawa, to which Te Koata, who was\npresent, assented, was that as Tapuika could not have recovered their\nlands if unassisted by other Arawa tribes, the land of Tapuika which had\nbeen taken possession of by the fighting men of the combined tribes now\nbelonged to those men, or expressed in their own words, \u201c_kua riro i te\ntoa_,\u201d had gone to the brave.\n\nThis decision was important, as it established a precedent of value in\ndealing with any lands similarly circumstanced elsewhere in New\nZealand\u2014a precedent being always a powerful argument with the _Maori_.\n\n\n\n THE EARLY SETTLERS.\n\n\nWhen foreigners, called by the natives _Pakeha_, first came to New\nZealand, they were admitted readily by the _Maori_ to dwell among them.\nThey were allowed to acquire land by purchase, and to form alliances\nwith their families; and the children of such connections were\nconsidered as belonging to the tribe of their mother. They were never\ntreated as belonging to a stranger tribe\u2014as _tangata ke_. _T\u0103ku pakeha,\ntoku matua_, my own _pakeha_, my father, were the common terms used to\ndenote their sentiment of relationship.\n\nIt is not to be wondered at that every tribe in these islands was at\nfirst anxious to have _Pakeha_ settlers dwelling with them, and was\nready to admit them to the privileges of tribesmen, for through them\nthey could obtain what they most valued of the world\u2019s goods. But when\ndissensions arose between the two races, notably about land, and issued\nin war, the feelings of those who took up arms became modified, and\ntheir old friends, the _Pakeha_, were no longer looked on as _matua_ or\nfathers, but rather as _tangata ke_, or strangers.\n\n\n\n THE WAITARA DISPUTE.\n\n\nIt is a recognised mode of action among the _Maori_, if a chief has been\ntreated with indignity by others of his own tribe, and no ready means of\nredress can be obtained, for the former to do some act which will bring\ntrouble on the whole tribe. This mode of obtaining redress is termed\n\u201c_whakahe_,\u201d and means putting the other in the wrong. Strange to say,\nthis very dangerous principle of action, by whatever great evils it may\nbe followed, obtains the respect and not the censure of the whole tribe\nfor the person who adopts it.\n\nBeing in the neighbourhood of Matamata some years ago, not long before\nthe war broke out in Waikato, I heard in conversation with a chief\u2076\u2077 of\nNgatihaua, who had taken part in the war at Taranaki, that the reason\nwhy Teira proposed to sell Waitara was to obtain satisfaction for a\nslight put upon him by Wi Kingi in connection with a private quarrel.\u2076\u2078\nI never had an opportunity to verify the facts narrated, but there was\nin them nothing improbable, and according to _Maori_ usage they\naccounted for Teira having acted as he did.\n\n \u2076\u2077 Paora Te Ahuru.\n\n \u2076\u2078 \u201c_Hei whakahe mo Wiremu Kingi_\u201d was the expression used.\n\nThe land thus offered for sale was estimated to contain about six\nhundred acres, the whole of which had, in former years, been thickly\ninhabited, and apportioned among a great many individuals and families.\nIt was therefore of the character comprised under our division No. 1.\nTeira and those more nearly allied to him offered to sell the whole six\nhundred acres, in opposition to the wish of Wi Kingi and others who\nclaimed rights in the land.\n\nThat Kingi and his party had substantial claims to portions of this\nland, and that such was the original ground of his opposition to the\nsale appears from several letters written by natives at the time as a\nkind of protest, particularly from one written by Riwai Te Ahu in which\nhe says: \u201cThe reason why Wiremu Kingi and his party made so much\nobjection, when Teira proposed that the place should be sold to the\nGovernor, was the fear lest their land and ours should be all taken as\nbelonging to Teira.\u201d\n\nA chief of great influence well supported has no doubt frequently acted\nas if he could dispose of large tracts of land without consulting others\nwho had rights included therein. But he never thought of asserting a\nright to ignore _in toto_ the rights of others not parties to the sale.\nOn the contrary, the chief and they who had shared the purchase money\nwould say to other claimants who had not received any part of the\npayment, either that they should be satisfied out of a future payment\n(for it was a general, though an impolitic and bad custom, to pay by\ninstalments in such transactions), or that they might themselves apply\nto the purchaser for payment of their interests, or that they might hold\nfast to their own.\n\nIf before paying any part of the purchase money to Teira, he had been\nrequired to mark out the boundaries of those portions of the six hundred\nacres which he and his party claimed, the _onus probandi_ would have\nbeen placed on the right man. It would then have been discovered that\nthose portions were detached and of various shapes and sizes, and in\nsome cases only to be approached by narrow paths, and that some of his\nboundaries were disputed. For all which reasons what he could have\nrightfully sold would have been of little value for the occupation of\nour colonists.\n\nBut in addition to any claim of Wi Kingi and others whom he represented\nto the ownership of portions of the six hundred acres offered for sale\nby Teira, they had a further right not to be disturbed in their\nholdings, which does not appear to have been considered at the time.\n\nWhen the Te Ati-awa tribes determined to abandon Cook\u2019s Straits and\nreturn to the lands of their ancestors about Taranaki, they were still\nin dread of their old enemies the Ngatimaniapoto. It was therefore\narranged among them, for their better security, that they should form\none united settlement on the south bank of the Waitara\u2014thus placing the\nriver between themselves and the common enemy. Supposing, therefore,\nthat Wi Kingi and his division of the tribe had no land actually their\nown by ancient right at the place thus occupied, they had acquired a\nright by virtue of the arrangement made, a right recognised by old\nnative custom, on the faith of which they had expended their labour in\nbuilding houses, as well as in fencing and cultivating the land, to\ndisturb which, in a summary manner, could only be looked on as an\noffensive act. We have seen also how in relation to the dispute between\nTapuika and the Arawa tribes it was adjudged by general consent that the\nlatter had acquired a permanent right to the lands which they had\noccupied under somewhat similar circumstances.\n\nThere appears little reason to doubt that Teira\u2019s proposal to sell\nWaitara was prompted by a vindictive feeling towards Wi Kingi; for he\nknew well that by such mode of proceeding he would embroil those who\nwould not consent with their European neighbours. At the same time it is\na rather mortifying reflection that the astute policy of a _Maori_ chief\nshould have prevailed to drag the Colony and Her Majesty\u2019s Government\ninto a long and expensive war to avenge his own private quarrel.\n\n\n\n\n APPENDIX.\n\n\n\n MAORI TERMS OF RELATIONSHIP.\n\n\n_Tupuna._\n _An ancestor\u2014male or female._\n\n_Matua._\n _A father, or uncle either patruus or avunculus._\n\n_Papa._\n _The same._\n\n_Whaea._\n _A mother, or aunt on either side._\n\n_Tama._\n _Eldest nephew._\n\n_Tamahine._\n _Eldest niece; also used more generally._\n\n_Tamaiti._\n _Son, or nephew._\n\n_Tamaroa._\n _The same._\n\n_Tuakana._\n _Elder brother of males, elder sister of females; also elder\n brother\u2019s children in reference to younger brother\u2019s children,\n elder sister\u2019s children in reference to younger sister\u2019s\n children._\n\n_Teina._\n _The younger brother of males, the younger sister of females;\n also the younger brother\u2019s children in reference to elder\n brother\u2019s children, the younger sister\u2019s children in reference to\n elder sister\u2019s children._\n\n_Tungane._\n _A sister\u2019s brother._\n\n_Tuahine._\n _A brother\u2019s sister._\n\n_Iramutu._\n _A nephew, or niece._\n\n_Hungawai._\n _A father-in-law, or mother-in-law._\n\n_Hunaonga._\n _A son-in-law, or daughter-in-law._\n\n_Taokete._\n _A man\u2019s brother-in-law, or sister\u2019s sister-in-law._\n\n_Autane._\n _A woman\u2019s brother-in-law._\n\n_Auwahine._\n _A man\u2019s sister-in-law._\n\n_Potiki._\n _A brother\u2019s children, or sister\u2019s children; also the youngest\n child of a family._\n\n_Mokopuna._\n _A grand-child, or child of a nephew or niece._\n\n_Huanga._\n _A relation in general._\n\n_Whanaunga-tutu._\n _A blood relation._\n\n_Ariki._\n _The first born male or female._\n\n_Waewae._\n _A man\u2019s younger brother: literally the foot._\n\n_Hamua._\n _Syn. tuakana._\n\n_Maronui._\n _A married man or woman._\n\n_Takakau._\n _A single man or woman._\n\n_Pouaru._\n _A widow._\n\n_Puhi._\n _A betrothed female, also a female of rank restricted from\n marriage._\n\n_He wahine taumaro._\n _A betrothed female._ N.B.\u2014There is a distinction between a\n _Puhi_ and a _wahine taumaro_. The betrothed female is a _Puhi_\n in reference to her father\u2019s act of consent, and a _wahine\n taumaro_ in reference to her future father-in-law\u2019s act of\n consent to the arrangement.\n\n \u2015\u2015\u2015\u2015\n\n\n\n VOCABULARY\n\n\n OF SOME MAORI WORDS REQUIRING EXPLANATION.\n\n\n_Ihi_ has the sense of _tapu_ when occurring in _karakia_, or\ninvocations of spirits.\n\n_Kahukahu_, the spirit of the germ of a human being: also called _Atua\nnoho-whare_, or house-dwelling _Atua_. Verbi _kahukahu_ significatio\nsimplex est panniculus; et panniculus quo utitur femina menstrualis\nnomine _kahukahu_ dicitur \u03ba\u03b1\u03c4\u2019 \u1f10\u03be\u03bf\u03c7\u1f74\u03bd. Apud populum Nov\u00e6 Zeland\u00e6\ncreditur sanguinem utero sub tempus menstruale effusum continere germina\nhominis; et secund\u00f9m pr\u00e6cepta veteris superstitionis panniculus sanguine\nmenstruali imbutus habebatur sacer (_tapu_), haud aliter qu\u00e0m si formam\nhumanam accepisset: mulierum autem mos est hos panniculos intra juncos\nparietum abdere; et h\u00e2c de caus\u00e2 paries est dom\u00fbs pars adeo sacra ut\nnemo illi innixus sedere audeat.\n\n_Karakia._ This word generally rendered by \u2018charm,\u2019 does not signify\nwhat the word charm would mean, in its popular sense. The word\n\u2018invocation\u2019 conveys more correctly its meaning; for it is a prayer\naddressed to spirits of deceased ancestors, in form somewhat like a\nlitany.\n\n_Kaupapa_, one whom the spirit of an ancestor visits, and who is its\nmedium of communication with the living.\n\n_Pukenga_, a spirit, the author or first teacher of any _karakia_.\n\n_Tapairu_, any very sacred ancestral Spirit: also sometimes applied to\nthe female _Ariki_.\n\n_Tauira_, a person who is being instructed by a _tohunga_, or by the\nspirit of a parent or ancestor. He had to submit to a strict fast of\nseveral days before he was taught any important _karakia_.\n\n_Tipua_, or _Tupua_, the spirit of one who when living was noted for\npowerful _karakia_.\n\n_Tiri_, a strip of flax leaf or _toetoe_ so placed as to serve as an\nimaginary pathway for an _Atua_. In sickness a _tiri_ is suspended above\nthe head of the sick person to facilitate the departure of the _Atua_\nwho causes the disease. A _tiri_ is also suspended near the _kaupapa_,\nwhen he desires his _Atua_ to visit him. It is also applied to signify\nthe _karakia_ used on such occasions.\n\n_Tohunga_, a person skilled in _karakia_, also one skilled in any craft.\n\n_Tuahu_, a sacred place where offerings of food\u2014first fruits\u2014for the\n_Atua_ were deposited.\n\n_Wananga_, the Spirit of anyone who when living had learned the\n_karakia_ of his ancestors: thus when a _tauira_ died he became a\n_wananga_.\n\n\n\n TE KARAKIA\n\n\nMo te pikinga o Tawhaki ki te Rangi.\u2014_vid._ p. 23.\n\n Piki ake Tawhaki i te ara kuiti\n I whakatauria ai te ara o Rangi,\n Te ara o Tu-kaiteuru.\n Ka kakea te ara wha-iti,\n Ka kakea te ara wha-rahi,\n Ko te ara i whakatauria ai\n To tupuna a Te Ao-nunui,\n A Te Ao-roroa,\n A Te Ao-whititera.\n Tena ka eke\n Kei to Ihi,\n Kei to Mana,\n Kei nga mano o runga,\n Kei o Ariki,\n Kei o Tapairu,\n Kei o Pukenga,\n Kei o Wananga,\n Kei o Tauira.\n\n\n\n TE TUKU O HINE-TE-IWAIWA.\u2014_vid._ p. 28.\n\n\n Raranga, raranga t\u0103ku takapau,\n Ka pukea e te wai,\n Hei moenga mo aku rei.\n Ko Rupe, ko Manumea,\n Ka pukea: \u0113! \u0113!\n Mo aku rei tokorua ka pukea.\n Ka pukea au e te wai,\n Ka pukea, \u0113! \u0113!\n Ko koro taku tane ka pukea.\n Piki ake hoki au ki runga nei:\n Te Matitikura, \u0113! \u0113!\n Ki a Toroa irunga,\n Te Matitikura, \u0113! \u0113!\n Kia whakawhanaua aku tama\n Ko au anake ra.\n Tu te turuturu no Hine-rauwharangi;\n Tu te turuturu no Hine-te-iwaiwa.\n Tu i tou tia me ko Ihuwareware;\n Tu i tou kona me ko Ihuatamai.\n Kaua rangia au e Rupe.\n Kei tauatia, ko au te inati,\n Ko Hine-te-iwaiwa.\n Tuku iho irunga i ton huru,\n I tou upoko,\n I ou tara-pakihiwi,\n I tou uma,\n I to ate,\n I ou turipona,\n I ou waewae.\n E tuku ra ki waho.\n Tuku ewe,\n Tuku take,\n Tuku parapara.\n Naumai ki waho.\n\n\n\n KARAKIA\n\n\nMo te wahine i p\u0101kia nga u i te whanautanga o te tamaiti.\u2014_vid._ p. 39.\n\n Nga puna irunga te homai,\n Te ringia ki te matamata\n O nga u o tenei wahine;\n Te kopata i te rangi te homai\n Hei whakato mo nga u\n O tenei wahine:\n Ki te matamata o nga u\n O tenei wahine:\n Nga u atarere reremai\n Ki te matamata o nga u\n O tenei wahine:\n Nga u atarere tukua mai.\n Tenei hoki te tamaiti te tangi nei,\n Te aue nei i te po nui,\n I te po roa.\n Ko Tu-te-awhiawhi,\n Ko Tu-te-pupuke,\n Naumai ki ahau,\n Ki tenei tauira.\n\n\n\n KARAKIA\n\n\nMo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te\nhaere ki nga mea kua mate atu imua.\u2014_vid._ p. 44.\n\n Tena te ara, ko te ara o Tawhaki,\n I piki ai ki te rangi,\n I kake ai ki tou tini,\n Ki tou mano:\n I whano ai koe,\n I taemai ai to wairua ora\n Ki tou kaupapa.\n Tenei hoki ahau\n Te mihi atu nei,\n Te tangi atu nei\n Ki to wairua mate.\n Puta purehurehu mai\n To putanga mai ki ahau,\n Ki to kaupapa,\n I piri mai ai koe,\n I tangi mai ai koe.\n Tena te tiri,\n Ko te tiri a o tupuna,\n Ko te tiri a nga Pukenga,\n A nga Wananga,\n Aku, a tenei tauira.\n\n\n\n HE WHAKAMURI-AROHA.\u2014_vid._ p. 47-8.\n\n\n Aha te hau e maene ki to kiri?\n E kore pea koe e ingo mai ki to hoa,\n I piri ai korua i to korua moenga,\n I awhi ai korua,\n I tangi ai korua.\n Tena taku aroha\n Ma te hau e kawe ki a koe,\n Huri mai to aroha,\n Tangi mai ki to moenga,\n I moe ai korua.\n Kia pupuke\u2014a\u2014wai to aroha.\n\n\n\n TE POROPORO-AKI A TAMA-TE-KAPUA.\u2014_vid._ p. 53.\n\n\n E papa nga rakau i runga i a koe,\n Mau ake te Whak\u0101ro ake. Ae, Ae.\n E haere nga taua i te ao nei,\n Mau e patu. Ae, Ae.\n\n\n\n\n Transcription note\n\n\nThe following typographical errors (or presumed such) have been\ncorrected:\n\n - *p. 2, l. -7:* By Tiki, by Rangi, by Papa. \u2014\u2014> By Tiki, by Rangi, by\n Papa.\u201d\n - *p. 12, l. 6:* Hine-ruakimoe \u2014\u2014> Hine-ruakimoe.\n - *p. 19, l. 17:* =straight-neck Tane \u2014\u2014> =straight-neck-Tane\n - *p. 21, l. 13:* (=the tender one). \u2014\u2014> (=the tender one).\u201d\n - *p. 26, l. 1:* designed to be eat \u2014\u2014> designed to be eaten\n - *p. 29, l. -3-1:* _the paragraph_ \u201cFor tradition as to\n Tuhuruhuru...\u201d _has been treated as an additional footnote._\n - *p. 29, l. -2:* vid Sir Geo. Grey\u2019s \u2014\u2014> vid. Sir Geo. Grey\u2019s\n - *p. 40, l. -6:* Breathe strong thy long, \u2014\u2014> Breathe strong thy\n lung,\n - *p. 45, l. -2:* Traditions and Supersitions \u2014\u2014> Traditions and\n Superstitions\n - *p. 61, l. 3:* The _kohukoku_ \u2014\u2014> The _kohukohu_\n - *p. 63, l. -5:* in our own house, \u2014\u2014> in our own house.\n - *p. 63, l. -4:* said Kahu\u201d; \u2014\u2014> said Kahu;\n - *p. 64, l. -1:* Vid: Sir G. Grey\u2019s \u2014\u2014> Vid. Sir G. Grey\u2019s\n - *p. 65, l. -3:* named the lake \u201cTe Roto-iti-kite-a-Ihenga \u2014\u2014> named\n the lake Te Roto-iti-kite-a-Ihenga\n - *p. 70, l. 19:* and my _ngakoa_. \u2014\u2014> and my _ngakoa_.\u201d\n - *p. 71, l. 10:* \u201cThe name of the island, said Ihenga \u2014\u2014> \u201cThe name\n of the island,\u201d said Ihenga\n - *p. 88, footnote:* p. 5 \u2014\u2014> P. 5.\n - *p. 89, l. -1* (note\u2076\u00b3): _footnote marker missing_\n - *p. 93, l. 21:* mother\u2019s tribe.\u201d \u2014\u2014> mother\u2019s tribe.\n - *p. 97, l. -12-11:* returned to the Pa. \u2014\u2014> returned to the _Pa_.\n\nThe Errata of the book has been transcribed faithfully, and its\ncorrections have been carried into the text. However, on p. 21, the word\nto be corrected is apparently _harekeke_ and not Herekeke. The entry is\neven misplaced in the list, which is sorted in order of appearance.\n\nDiacritics of Greek have been normalized:\n\n - \u039d\u03cc\u03bc\u03b9\u03b6\u03b5 \u03c3\u03b1\u03c5\u03c4\u1ff7 \u03c4\u03bf\u1fe6\u03c2 \u03b3\u03bf\u03bd\u03b5\u1fd6\u03c2 \u1f14\u03b9\u03bd\u03b1\u03b9 \u0398\u03b5\u03bf\u03cd\u03c2 \u2014\u2014> \u039d\u03cc\u03bc\u03b9\u03b6\u03b5 \u03c3\u03b1\u03c5\u03c4\u1ff7 \u03c4\u03bf\u1f7a\u03c2 \u03b3\u03bf\u03bd\u03b5\u1fd6\u03c2\n \u03b5\u1f36\u03bd\u03b1\u03b9 \u0398\u03b5\u03bf\u03cd\u03c2\n - \u0398\u03b5\u03bf\u1f76\u03c2 \u03c7\u03b8\u03cc\u03bd\u03b9\u03bf\u03b9\u03c2 \u2014\u2014> \u0398\u03b5\u03bf\u1fd6\u03c2 \u03c7\u03b8\u03bf\u03bd\u03af\u03bf\u03b9\u03c2\n - \u0391\u03bb\u03bb\u1fbf \u1f04\u03b3\u03b5 \u03b4\u1f74 \u03c4\u03b9\u03bd\u03b1 \u03bc\u03ac\u03bd\u03c4\u03b9\u03bd \u1f10\u03c1\u03b5\u03af\u03bf\u03bc\u03b5\u03bd \u2014\u2014> \u1f08\u03bb\u03bb\u1fbf \u1f04\u03b3\u03b5 \u03b4\u03ae \u03c4\u03b9\u03bd\u03b1 \u03bc\u03ac\u03bd\u03c4\u03b9\u03bd\n \u1f10\u03c1\u03b5\u03af\u03bf\u03bc\u03b5\u03bd\n\nIn the second part of the Karakia of Hineteiwaiwa, on page 29, all\nletters _i_ are dotless [_\u0131_]. The same also for the second part of the\nKarakia on page 33, and most of the _i_ in the lines of text immediately\nbelow. All those have been restored as normal _i_\u2019s.\n\nIn doubt, all hyphenized and non-hyphenized versions of the names and\ncompound words have been retained as printed. Thus e.g.: Rangi-potiki as\nwell as Rangipotiki, _Ngatoro-i-rangi_ / _Ngatoro-irangi_ /\n_Ngatoroirangi_, Te Ika-roa / Te Ikaroa, Rerenga-wairua, Te\nWhare-pakau-awe, _water side_ / _water-side_.\n\nAntiquate spellings like _antient_, _muscle_ [for mussel] have also been\npreserved.\n\nFootnotes have been renumbered progressively throughout the book.","title":"Maori Religion and Mythology: Illustrated by Translations of Traditions, Karakia, &c., to Which Are Added Notes on Maori Tenure of Land","tradition":"myth-cosmogony","translated_text":null,"word_count":27656}