Maori Religion and Mythology

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Title: Maori Religion and Mythology
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MAORI RELIGION
AND

MYTHOLOGY.
WILLIAM ATKIN, GENERAL PRINTER,

ii
HIGH STREET, AUCKLAND, N.Z.

M R

M.
ILLUSTRATED BY TRANSLATIONS OF TRADITIONS,
KARAKIA, &c.
TO WHICH ARE ADDED

NOTES ON MAORI TENURE OF LAND.

BY

EDWARD SHORTLAND, M.A., M.R.C.P.,

LATE NATIVE SECRETARY, NEW ZEALAND,
AUTHOR OF
TRADITIONS AND SUPERSTITIONS OF THE NEW ZEALANDERS.

LONDON:

LONGMANS, GREEN, AND CO.

.
All rights reserved.

TO THE MEMORY
OF

SIR WILLIAM MARTIN

THESE PAGES ARE DEDICATED,
THE AFFECTIONATE TRIBUTE
OF
A FRIENDSHIP OF MANY YEARS.

iv

(VII)

(VIII)

PREFACE.
e Maori MSS. of which translations are now published were collected by the
author many years ago. e persons through whom the MSS. were obtained are
now, with one exception, no longer living. ey were all of them men of good
birth, and competent authorities. One who could write sent me, from time to
time, in MS. such information as he himself possessed, or he could obtain from
the tohunga, or wise men of his family. Chapters iii. and iv. contain selections
from information derived from this source.
e others not being suciently skilled in writing, it was necessary to take
down their information from dictation. In doing this I particularly instructed my
informant to tell his tale as if he were relating it to his own people, and to use the
same words that he would use if he were recounting similar tales to them when
assembled in a sacred house. is they are, or perhaps I should rather say were, in
the habit of doing at times of great weather disturbance accompanied with storm
of wind and rain, believing an eect to be thereby produced quieting the spirits
of the sky.
As the dictation went on I was careful never to ask any question, or otherwise interrupt the thread of the being guided by the sound in writing any new
and strange words. When some time had thus passed, I stopt him at some suitable
part of his tale: then read over to him what I had wrien, and made the necessary
correctionstaking notes also of the meanings of words which were new to me.
Chapters v. and vi. are with some omissions translations of a Maori MS. wrien
in this way.
Chapter ii. contains a tradition as to Maori Cosmogony more particular
in some details than I have ever met with elsewhere. My informant had been
educated to become a tohunga; but had aerwards become a professing Christian.
e narrative took place at night unknown to any of his people, and under promise
that I would not read what I wrote to any of his people. When aer some years
I re-visited New Zealand, I learnt that he had died soon aer I le, and that his

(IX)

death was aributed to the anger of the Atua of his family due to his having, as
they expressed it, trampled on the tapu by making noa or public things sacredhe
having himself confessed what he no doubt believed to be the cause of his illness.
In Appendix will be found a list of Maori words expressing relationship. It
will be observed that where we employ denite words for father and brother
the Maori use words having a more comprehensive meaning, like our word
cousin: hence when either of the words matua, &c., are used, to ascertain the
actual degree of relationship some additional explanatory words must be added,
as would be necessary when we use the general term cousin.
A short vocabulary of Maori words unavoidably introduced in the following
pages, which require explanation not to be found in any published dictionary, are
also printed in the Appendix,as well as a few selected karakia in the original
Maori, with reference to pages where their translations appear, as a maer of
interest to some persons.
A, J, .

CONTENTS.
PAGE
C.
C.
C.
C.
C.
C.
C.

.Primitive Religion and Mythology. Aryans and Polynesians

.Maori Cosmogony and Mythology
.Religious Rites of the Maori
.
.e Maori Chief of Olden Time
.Claiming and Naming Land
.e Maori Land Tenure

APPENDIX.

Terms of Maori Relationship

Explanation of some Maori words occurring in following pages
Karakia Maori

ERRATA
p.
p.
p.
p.
p.
p.
p.

()

for

Pendora
Herekeke
Whananga

manumea
and
conquerers

read

Pandora.
Harakeke.
Wananga.

Manumea.
land.
conquerors.

PRIMITIVE RELIGION AND

MYTHOLOGY.

CHAPTER I.

ARYANS AND POLYNESIANS.

.

()

e religious feeling may be traced to the natural veneration of the child for the
parent, joined to an innate belief in the immortality of the soul. What we know of
the primitive religion of Aryans and Polynesians points to this source. ey both
venerated the spirits of deceased ancestors, believing that these spirits took an
interest in their living descendants: moreover, they feared them, and were careful
to observe the precepts handed down by tradition, as having been delivered by
them while alive.
e souls of men deied by death were by the Latins called Lares or
Mnes, by the Greeks Demons or Heroes. eir tombs were the temples of
these divinities, and bore the inscription Ds manibus, ; and
before the tomb was an altar for sacrice. e term used by the Greeks and Romans to signify the worship of the dead is signicant. e former used the word
, the laer parentare, showing that the prayers were addressed to
forefathers. I prevail over my enemies, says the Brahmin, by the incantations
which my ancestors and my father have handed down to me.
Similar to this was the common belief of the Maori of Polynesia, and still
exists. A Maori of New Zealand writes thus: e origin of knowledge of our
native customs was from Tiki (the progenitor of the human race). Tiki taught laws
to regulate work, slaying, man-eating: from him men rst learnt to observe laws
for this thing, and for that thing, the rites to be used for the dead, the invocation
for the new-born child, for bale in the eld, for the assault of fortied places,
and other invocations very numerous. Tiki was the rst instructor, and from him
descended his instructions to our forefathers, and have abided to the present time.
For this reason they have power. us says the song:
E tama, tapu-nui, tapu-whakaharahara,
He mauri wehewehe na o tupuna,
Na Tiki, na Rangi, na Papa.

O child, very sacredvery, very sacred,

Shrine set apart by your ancestors,
By Tiki, by Rangi, by Papa.

La Cit Antique par De Coulange.

()

()

e researches of philologists tend to show that all known languages are derived
from one original parent source. e parent language from which the Aryan and
Polynesian languages are derived must have been spoken at a very remote time;
for no two forms of language are now more diverse than these two are. In the
Polynesian there is but the slightest trace of inexion of words which is a general
character of Aryan languages. e Polynesian language seems to have retained
a very primitive form, remaining xed and stationary; and this is conrmed by
the fact that the forms of Polynesian language, whether spoken in the Sandwich
Islands or in New Zealand, though their remoteness from each other indicates a
very early separation, dier to so small a degree that they may be regarded as only
dierent dialects of the same language. e Maori language is essentially conservative, containing no principle in its structure facilitating change. e component
parts or roots of words are always apparent.
When we consider the great remoteness of time at which it is possible that
a connection between Aryans and Polynesians could have existed, we are carried
back to the contemplation of a very primitive condition of the human race. In the
Polynesian family we can still discover traces of this primitive condition. We can
also observe a similarity between the more antient form of religious belief and
mythological tradition of the Aryans and that still existing among Polynesians;
for which reason we think it allowable to apply to the interpretation of old Aryan
myths the principle we discover to guide us as to the signication of Polynesian
Mythology.
It was a favourite opinion with Christian apologists, Eusebius and others,
that the Pagan deities represented deied men. Others consider them to signify
the powers of external nature personied. For others they are, in many cases,
impersonations of human passions and propensities reected back from the mind
of man. A fourth mode of interpretation would treat them as copies distorted and
depraved of a primitive system of religion given by God to man.
e writer does not give any opinion as to which of these theories he would
give a preference. If, however, we look at the mythology of Greek and Latin
Aryans from the Maori point of view the explanation of their myths is simple.
is mythology personied and deied the Powers of Nature, and represented them as the ancestors of all mankind; so these personied Powers of Nature were worshipped as deied ancestors. ere is no authority for any other
supposition. With regard to the two laer theories above referred to it may be
remarked that ction is always liable to be interpreted in a manner conformable
to the ideas prevailing at any particular time, so that there would be a natural
tendency, in modern times, to apply meanings never originally thought of to the
Juventus mundi, p. .

()

interpretation of mythology. Man in early days, ignorant of the causes of natural

phenomena, yet having a mind curious to inquire and trace observed eects to
some cause, formulated his conceptions on imaginary grounds, which, although
now manifestly false and absurd, yet were probably suciently credible in the
infancy of knowledge.
ere is a notable mental condition of the Polynesian to which we desire to
direct aention. e Maori has a very limited notion of the abstract. All his ideas
take naturally a concrete form. is inaptitude to conceive any abstract notions
was, it is believed, the early mental condition of man. Hence the Powers of Nature
were regarded by him as concrete objects, and were consequently designated as
persons. And this opinion is conrmed by the fact that the researches of comparative philologists give proof that all words are, in their origin or roots, expressive
of visible and sensuous phenomena, and consequently that all abstract words are
derivable from such roots. e absence, too, of all abstract and metaphysical ideas
from Homer has been noticed by Mr Gladstone as very remarkable.
I have seen it stated in print that the New Zealander has no sentiment of
gratitude; in proof of which it was mentioned that he has no word in his language
to express gratitude. is is true; but the reason is that gratitude is an abstract
word, and that Maori is decient in abstract terms. It is an error to infer that
he is ignorant of the sentiment of gratitude, or that he is unable to express that
sentiment in appropriate and intelligible words.

ARYAN MYTHOLOGY.
()

e Aryans do not appear to have had any tradition of a Creation. ey seem to

have conceived of the Powers of Nature very much in the same way as the Maori
did,namely, that the mysterious power of Generation was the operative cause
of all things.
Hesiod in his eogony relates that the rst parent of all was Chaos.
From Chaos sprang Gaia (=Earth), Tartarus, Eros (=Love), Erebus, a dark
son, Night, a dark daughter, and lastly, Day.
From Gaia alone sprung Ouranos (=Heaven), Hills, Groves, and alassa
(=Sea).
From Heaven and Earth sprung Okeanos (=Ocean), Japetus, Kronos (=Saturn), Titans.
Hesiod also relates how Heaven conned his children in the dark caverns
of Earth, and how Kronos avenged himself.
In the Works and Days Hesiod gives an account of the formation of the
Max Mller, Science of Language. Farrar, Chapters on Language, p. .

()

()

rst human female out of Earth, from the union of whom, with Epimetheus, son
of the Titan Japetus, sprung the human race.
So far Hesiods account may be derived from Aryan myths. e laer and
greater part, however, of Hesiods eogony cannot be accepted as a purely Aryan
tradition; for colonists from Egypt and Phnicia had seled in Greece, at an early
period, and had brought with them alien mythical fables which were adopted in a
modied form, in addition to the antient family religion of worship of ancestors.
Herodotus asserts that Homer and Hesiod made the eogony of the
Greeks; and to a certain extent this may be true, for the bard was then invested
with a kind of sacredness, and what he sung was held to be the eect of an inspiration. When he invoked the Muses his invocation was not a mere formal set
of words introduced for the sake of ornament, but an act of homage due to the
Divinities addressed, whose aid he solicited.
e traditions prevalent in Botia would naturally be strongly imbued with fables
of foreign origin; and Hesiod, who was a Botian by birth, by collecting these
local traditions and presenting them to the public in an aractive form, no doubt
contributed, as well as Homer, to establish a national form of religion, made up
of old Aryan tradition and what had been imported by Phnician and Egyptian
colonists.
us Zeus and the other Olympian deities formed the centre of a national
religious system; but at the same time the old Aryan religion of worship of ancestors maintained a paramount inuence, and every tribe and every family had its
separate form of worship of its own ancestors. e prayer of the son of Achilles,
when in the act of sacricing Polyxena to the manes of his father, is a striking
instance of the prevalent belief that the deied spirits of ancestors had power to
inuence the destinies of the living.
O son of Peleus, my father, receive from me this libation, appeasing, alluring, the dead. Come now, that you may drink the black pure blood of a virgin,
which we give to theeboth I and the army. And be kindly disposed to us, and
grant us to loose the sterns of our ships, and the cables fastening to the shore, and
all to reach home favoured with a prosperous return from Ilium.
Euripides would not have put these words into the mouth of the son of
Achilles had they not been in accord with the sympathies of an Athenian audience.
Hom. Il., -. Invocat. to Muses:
Tell me now, O Muses, ye who dwell in Olympus;
For ye are goddesses, and are present, and know all things,
But we hear only rumour, and know not anything.
Hecuba, l. -.

()

()

Comparing the Greek mythological traditions, such as they have come

down to us, with those of the Maori, some striking resemblance is to be observed.
First, there is the fact that both treat the elements of nature, and abstract notions
as persons capable of propagating from each other by generation. In both Light
springs out of Darkness. e sons of Heaven and Earth in both accounts conspire
against their father for the same reasonthat their father had conned them in
darkness. And lastly the rst human female, in both, is said to have been formed
out of earth. e rst woman, in the Maori Mythology, drags down her ospring
to Po (=Night), meaning to death. And the rst woman of the Greek Mythology,
Pandora, introduces all kinds of aictions as an heritage for hers.
It is also to be noticed that just as Zeus and the Olympian Gods were national
deities for Greeks, so their old mythical deitiesPo, Rangi, Papa, Tiki, &c., were
invoked alike by the whole Maori race, especially in the ceremonies required to
free a person from the sacred restrictions comprised under the term tapu. ey
were the Maori national Gods, for they were their common ancestors. But at the
same time every Maori tribe and family invoked independently each its own tribal
and family ancestors, just as was the practice of the Greeks and Latins.

CHAPTER II.
MAORI COSMOGONY AND MYTHOLOGY.
An quoquam genitos nisi Clo credere fas est
Esse homines.Manilius.
e Maori had no tradition of the Creation. e great mysterious Cause of all
things existing in the Cosmos was, as he conceived it, the generative Power. Commencing with a primitive state of Darkness, he conceived Po (=Night) as a person capable of begeing a race of beings resembling itself. Aer a succession of
several generations of the race of Po, Te Ata (=Morn) was given birth to. en

()

followed certain beings existing when Cosmos was without form, and void. Afterwards came Rangi (=Heaven), Papa (=Earth), the Winds, and other Sky-powers,
as are recorded in the genealogical traditions preserved to the present time.
We have reason to consider the mythological traditions of the Maori as dating from a very antient period. ey are held to be very sacred, and not to be
repeated except in places set apart as sacred.
e Genealogies recorded hereaer are divisible into three distinct
epochs:
. at comprising the personied Powers of Nature preceding the existence
of man, which Powers are regarded by the Maori as their own primitive ancestors,
and are invoked in their karakia by all the Maori race; for we nd the names
of Rangi, Rongo, Tangaroa, &c., mentioned as Atua or Gods of the Maori of the
Sandwich Islands and other Islands of the Pacic inhabited by the same race. e
common worship of these primitive Atua constituted the National religion of the
Maori.
. In addition to this the Maori had a religious worship peculiar to each tribe
and to each family, in forms of karakia or invocation addressed to the spirits of
dead ancestors of their own proper line of descent.
Ancestral spirits who had lived in the esh before the migration to New
Zealand would be invoked by all the tribes in New Zealand, so far as their names
had been preserved, in their traditional records as mighty spirits.
. From the time of the migration to New Zealand each tribe and each family would in addition address their invocations to their own proper line of ancestors,thus giving rise to a family religious worship in addition to the national
religion.
e cause of the preservation of their Genealogies becomes intelligible
when we consider that they oen formed the ground-work of their religious formulas, and that to make an error or even hesitation in repeating a karakia was
deemed fatal to its ecacy.
In the forms of karakia addressed to the spirits of ancestors, the concluding
words are generally a petition to the Atua invoked to give force or eect to the
karakia as being derived through the Tipua, the Pukenga, and the Wananga, and
so descending to the living Tauira.

MAORI COSMOGONY.

()

%
Powers|TePo(=TheNight).


of|TePo-toki(=hangingNight).
Night|TePo-terea(=driftingNight).
and|TePo-whawha(=moaningNight).
Darkness.|%
%
Hine-ruakimoe.
|TePo.
Powers|TeAta(=TheMorn).
of|TeAo-tu-roa(=TheabidingDay).
Light.|TeAo-marama(=brightDay).
|Whaitua(=space).
Powers|TeKore(=TheVoid).
of|TeKore-tuatahi.
Cosmos|TeKore-tuarua.
without|Kore-nui.
form|Kore-roa.
and|Kore-para.
void.|Kore-whiwhia.
|Kore-rawea.
|Kore-te-tamaua(=Voidfastbound).
|TeMangu(=theblack)sc.Erebus.

From the union of Te Mangu with Mahorahora-nui-a-Rangi (=e great expanse

of Rangi) came four children:
. Toko-mua (=elder prop).
. Toko-roto (=middle prop).
. Toko-pa (=last prop).
. Rangi-potiki (=child Rangi).

()

GENEALOGICAL DESCENT FROM TOKO-MUA.


%
|Tu-awhio-nuku(=Tuofthewhirlwind).
|Tu-awhio-rangi.
Powers|Paroro-tea(=whiteskud).
of|Hau-tuia(=piercingwind).
TheAir,|Hau-ngangana(blusteringwind).
Winds.|Ngana.
|Ngana-nui.
|Ngana-roa.
|Ngana-ruru.
|Ngana-mawaki.
|Tapa-huru-kiwi.
|Tapa-huru-manu.
|%

Tiki.
Human|Tiki-te-pou-mua(The1stMan).
beings|Tiki-te-pou-roto.
begin|Tiki-haohao.
to|Tiki-ahu-papa.
exist.|TePapa-tutira.
|Ngai.
|Ngai-nui.
|Ngai-roa.
|Ngai-peha.
|TeAtitutu.
|TeAti-hapai.
|%

Toi-te-huatahi.
|Rauru.
|Rutana.
(14)

| %
%%
Whatonga.
|Apa-apa.
|Taha-titi.
|Ruatapu.

Whose wife was Hine-titamauri de qu infra.

Whose wife was Puhaorangi de qu infra.


|Rakeora.
|Tama-ki-te-ra.
|Rongo-maru-a-whatu.
|Rere.
|Tta=
||______________
||
|Wakaotirangi.Rongokako.
|Hotumatapu.Tamatea.
|Motai.%

Kahu-hunu.
|Ue.
|Raka.
|Kakati.
|Tawhao.
|Turongo.
|Raukawa.
|Wakatere.
|Taki-hiku.
|Tama-te-hura.
|Tui-tao.
|Hae.
|Nga-tokowaru.
(15)

| %
%%
Huia.
|Korouaputa=Rakumia(f.).
______________|____________________
||
Pare-wahawaha=TeRangipumamaoParekohatu=
(f.)||
________|________|
||

Tamatea was seled at Muriwhenua, and his son Kahuhunu was

born there. e laer went on a journey to Nukutauraua
near the Mahia, and there married Rongomai-wahine, having
got rid of her husband Tamatakutai by cra. Tamatea went
to bring him home, but on their return their canoe was upset
in a rapid, near where the river Waikato ows out of the lake
Taupo, and Tamatea was drowned.


Tihao=TeRauparaha.
___|____________________
||
TeWhata-nui=Kotia(f.)=
_____||
|TeNgarara.
Tutaki=
___|
|
Hinematioro.

GENEALOGICAL DESCENT FROM TOKO-ROTO.

%
|Rangi-nui.
|Rangi-roa.
|Rangi-pouri.
|Rangi-potango.
Powers|Rangi-whetu-ma.
ofthe|Rangi-whekere.
Heavens.|Ao-nui.
|Ao-roa.
|Ao-tara.
|Urupa.
|Hoehoe.
|Puhaorangi(f.).

()

Aer the birth of Rauru, the son of Toi-te-huatahi and Kuraemonoa, while Toi
was absent from home shing, Puhaorangi came down from Heaven, and carried
o Kuraemonoa to be his own wife. She bore four children from this union:
.
.
.
.

Ohomairangi.
Tawhirioho.
Ohotaretare.
Oho-mata-kamokamo.


From Ohomairangi descended:
%
|Muturangi.
|Taunga.
|Tuamatua.
Timeof|Houmaitahiti.
Migration|Tama-te-kapua.
from|Kahu.
Hawaiki.|Tawaki.
|Uenuku.
|Rangitihi.
|Ratorua.
|Wakairikawa.
|Waitapu.
|Hine-rehua.
|TeKahu-reremoa.
|Waitapu.
|Parekawa.
|TeKohera.
|Pakaki=
______________|_____________________
||
TeRangi-pumamao=Parewahaika=TeWhata
_____________|_________|____
|||
Tihao.Tokoahu.Tuiri.
Kotia.Hihitaua.Waho(f.).
TeNgarara.TeTumuhuiaTeHira.
or
Taraia.

()

GENEALOGICAL DESCENT FROM TOKO-PA.

Kohu (=Mist) was the child of Tokopa.
Kohu married Te Ika-roa (=e Milky-way), and gave birth to Nga Whetu
(=e Stars).

GENEALOGICAL DESCENT FROM RANGI-POTIKI.

Rangi-potiki had three wives, the rst of which was Hine-ahu-papa; from her
descended:

%
|Tu-nuku.
Sky|Tu-rangi.
Powers.|Tama-i-koropao.
|Haronga.

Haronga took to wife Tongo-tongo. eir children were a son and daughter, Te Ra
(=e Sun) and Marama (=e Moon). Haronga perceiving that there was no light
for his daughter Marama, gave Te Kohu in marriage to Te Ikaroa, and the Stars
were born to give light for the sister of Te Ra, for the child of Tongo-tongo. Nga
tokorua a Tongo-tongo (=the two children of Tongotongo) is a proverbial term for
the Sun and Moon at the present day.
Rangi-potikis second wife was Papatuanuku. She gave birth to the following children:

%
Rehua(astar).
Rongo.
Tangaroa.
Tahu.
PungaandHere,twins.
HuaandAri,do.
(18)

%
%%
Nukumera}twins.
Rango-maraeroa}
Marere-o-tonga}do.
Takataka-putea}
Tu-matauenga}do.
Tu-potiki}


R was atua of the kumara.
T was ancestor of Fish and the Pounamu, which is classed with sh
by the Maori. Tangaroa took to wife Te Anu-matao (=the chilly cold): from which
union descended.

%
All|TeWhata-uira-a-tangaroa.
ofthe|TeWhatukura.
Fish|Poutini.
Class.|TePounamu.

T was atua presiding over peace and feasts.

P was ancestor of the lizard, shark, and ill-favoured creatures: hence
the proverb aitanga-a-Punga (=child of Punga) to denote an ugly fellow.
T was the Maori war God.
Rangi-potikis third wife was Papa (=Earth). Tangaroa was accused of having commied adultery with Papa, and Rangipotiki, armed with his spear, went
to obtain satisfaction. He found Tangaroa seated by the door of his house, who,
when he saw Rangi thus coming towards him, began the following karakia, at the
same time striking his right shoulder with his le hand:
Tangaroa, Tangaroa,
Tangaroa, unravel;
Unravel the tangle,
Unravel, untwist.
()

ough Rangi is distant,

He is to be reached.
Some darkness for above,
Some light for below
Freely give
For bright Day
is invocation of Tangaroa was scarce ended when Rangi made a thrust at him.
Tangaroa warded it o, and it missed him. en Tangaroa made a thrust at Rangi,
and pierced him quite through the thigh, and he fell.
is karakia is the most antient example of the kind. It is now applied as suggestive of a peaceable
selement of a quarrel.

()

While Rangi lay wounded he begat his child Kueo (=Moist). e cause of
this name was Rangis weing his couch while he lay ill of his wound. Aer Kueo,
he begat Mimi-ahi, so-called from his making water by the reside. Next he begat
Tane-tuturi (=straight-leg-Tane), so-called because Rangi could now stretch his
legs. Aerwards he begat Tane-pepeki (=bent-leg-Tane), so-called because Rangi
could sit with his knees bent. e next child was Tane-ua-tika (=straight-neckTane), for Rangis neck was now straight, and he could hold up his head. e
next child born was called Tane-ua-ha (=strong-neck-Tane), for Rangis neck
was strong. en was born Tane-te-waiora (=lively Tane), so called because Rangi
was quite recovered. en was born Tane-nui-a-Rangi (=Tane great son of Rangi).
And last of all was born Paea, a daughter. She was the last of Rangis children.
With Paea they came to an end, so she was named Paea, which signies closed.
Some time aer the birth of these children the thought came to Tane-nuia-Rangi to separate their father from them. Tane had seen the light of the Sun
shining under the armpit of Rangi; so he consulted with his elder brothers what
they should do. ey all said, Let us kill our father, because he has shut us up in
darkness, and let us leave our mother for our parent. But Tane advised, Do not
let us kill our father, but rather let us raise him up above, so that there may be
light. To this they consented; so they prepared ropes, and when Rangi was sound
asleep they rolled him over on the ropes, and Paea took him on her back. Two
props were also placed under Rangi. e names of the props were Tokohurunuku,
and Tokohururangi. en liing him with the aid of these two props, they shoved
him upwards. en Papa thus uered her farewell to Rangi.
Haera ra, e Rangi, ! ko te wehenga taua i a Rangi.
Go, O Rangi, alas! for my separation from Rangi.
And Rangi answered from above:
Heikona ra, e Papa, ! ko te wehenga taua i a Papa.
Remain there, O Papa. Alas! for my separation from Papa.

()

So Rangi dwelt above, and Tane and his brothers dwelt below with their mother,
Papa.
Some time aer this Tane desired to have his mother Papa for his wife. But
Papa said, Do not turn your inclination towards me, for evil will come to you. Go
to your ancestor Mumuhango. So Tane took Mumuhango to wife, who brought
forth the totara tree. Tane returned to his mother dissatised, and his mother
Ha=kaha.

()

said, Go to your ancestor Hine-tu-a-maunga (=the mountain maid). So Tane took

Hine-tu-a-maunga to wife, who conceived, but did not bring forth a child. Her
ospring was the rusty water of mountains, and the monster reptiles common to
mountains. Tane was displeased, and returned to his mother. Papa said to him
Go to your ancestor Rangahore. So Tane went, and took that female for a wife,
who brought forth stone. is greatly displeased Tane, who again went back to
Papa. en Papa said Go to your ancestor Ngaore (=the tender one). Tane took
Ngaore to wife. And Ngaore gave birth to the toetoe (a species of rush-like grass).
Tane returned to his mother in displeasure. She next advised him, Go to your
ancestor Pakoti. Tane did as he was bid, but Pakoti only brought forth harakeke
(=phormium tenax). Tane had a great many other wives at his mothers bidding,
but none of them pleased him, and his heart was greatly troubled, because no child
was born to give birth to Man; so he thus addressed his motherOld lady, there
will never be any progeny for me. ereupon Papa said, Go to your ancestor,
Ocean, who is grumbling there in the distance. When you reach the beach at
Kura-waka, gather up the earth in the form of man. So Tane went and scraped up
the earth at Kura-waka. He gathered up the earth, the body was formed, and then
the head, and the arms; then he joined on the legs, and paed down the surface of
the belly, so as to give the form of man; and when he had done this, he returned
to his mother and said, e whole body of the man is nished. ereupon his
mother said, Go to your ancestor Mauhi, she will give the raho. Go to your
ancestor Whete, she will give the timutimu. Go to your ancestor Taua-ki-temarangai, she will give the paraheka. Go to your ancestor Pungaheko, she has
the huruhuru. So Tane went to these female ancestors, who gave him the things
asked for. He then went to Kura-waka. Katahi ka whakanoho ia i nga raho ki roto
i nga kuwha o te wahine i hanga ki te one: Ka mau era. Muri atu ka whakanoho
ia ko te timutimu na Whete i homai ki waenga i nga raho; muri atu ko te paraheka
na Taua-ki-te-marangai i homai ka whakanoho ki te take o te timutimu: muri iho
ko te huruhuru na Pungaheko i homai ka whakanoho ki runga i te puke. Ka oti,
katahi ka tapa ko Hineahuone. en he named this female form Hine-ahu-one
(=e earth formed maid).
Tane took Hine-ahu-one to wife. She rst gave birth to Tiki-tohuathe egg
of a bird from which have sprung all the birds of the air. Aer that, Tiki-kapakapa
was borna female. en rst was born for Tane a human child. Tane took great
care of Tiki-kapakapa, and when she grew up he gave her a new name, Hine-atauira (=the paern maid). en he took her to wife, and she bore a female child
who was named Hine-titamauri.
One day Hine-a-tauira said to Tane, Who is my father? Tane laughed. A
aedam partes corporis genitales.

()

()

second time Hine-a-tauira asked the same question. en Tane made a sign:
and the woman understood, and her heart was dark, and she gave herself up to
mourning, and ed away to Rikiriki, and to Naonao, to Rekoreko, to Waewae-tePo, and to Po. e woman ed away, hanging down her head. en she took
the name of Hine-nui-te-Po (=great woman of Night). Her farewell words to Tane
wereRemain, O Tane, to pull up our ospring to Day; while I go below to drag
down our ospring to Night.
Tane sorrowed for his daughter-wife, and cherished his daughter Hinetitamauri; and when she grew up he gave her to Tiki to be his wife, and their rst-born
child was Tiki-te-pou-mua.
e following narrative is a continuation of the history of Hinenuitepo from
another source:
Aer Hinenuitepo ed away to her ancestors in the realms of Night, she
gave birth to Te Po-uriuri (=e Dark one), and to Te Po-tangotango (=e very
dark), and aerwards to Pare-koritawa, who married Tawaki, one of the race of
Rangi. Hence the proverb when the sky is seen covered with small clouds Parekoritawa is tilling her garden. When Tawaki climbed to Heaven with Parekoritawa,
he repeated this karakia:
Ascend, O Tawaki, by the narrow path,
By which the path of Rangi was followed;
e path of Tu-kai-te-uru.
e narrow path is climbed,
e broad path is climbed,
e path by which was followed
Your ancestors, Te Aonui,
Te Ao-roa,
Te Ao-whititera.
Now you mount up
To your Ihi,
To your Mana,
To the ousands above,
To your Ariki,
To your Tapairu,
Katahi ka tohungia e Tane ki tona ure.
ese were all ancestors of the race of Powers of Night.
He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera tonu nga kuwha, hamama tonu te
puapua.
Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere au ki raro hei kukume iho i a taua
hua ki te Po.
Vid. Genealogical Table.

To your Pukenga,
To your Wananga,
To your Tauira.
When Tawaki and Parekoritawa mounted to the Sky, they le behind them a tokena black motha token of the mortal body.
Pare gave birth to Uenuku (=Rainbow). Aerwards she brought forth
Whatitiri (=under). Hence the rainbow in the sky, and the thunder-clap.

()

CHAPTER III.
RELIGIOUS RITES OF THE MAORI.
.Hom. Il. -.
e religious rites and ceremonies of the Maori were strange and complex, and
must have been a severe burden, as will be understood from the translations of
Maori narratives relating to such maers contained in these pages. To make these
translations more intelligible to the reader, a brief review of the subject is now
given in explanation.
e religious rites under consideration are immediately connected with certain laws relating to things tapu, or things sacred and prohibited, the breach of
which laws by anyone is a crime displeasing to the Atua of his family. Anything
tapu must not be allowed to come in contact with any vessel or place where food
is kept. is law is absolute. Should such contact take place, the food, the vessel,
or place, become tapu, and only a few very sacred persons, themselves tapu, dare
to touch these things.
e idea in which this law originated appears to have been that a portion of
the sacred essence of an Atua, or of a sacred person, was directly communicable
to objects which they touched, and also that the sacredness so communicated

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to any object could aerwards be more or less retransmied to anything else

brought into contact with it. It was therefore necessary that anything containing
the sacred essence of an Atua should be made tapu to protect it from being polluted
by the contact of food designed to be eaten; for the act of eating food which had
touched anything tapu, involved the necessity of eating the sacredness of the Atua,
from whom it derived its sacredness.
It seems that the practice of cannibalism must have had a close connexion
with such a system of belief. To eat an enemy was the greatest degradation to
which he could be subjected, and so it must have been regarded as akin to blasphemy to eat anything containing a particle of divine essence.
Everything not included under the class tapu was called noa, meaning free
or common. ings and persons tapu could, however, be made noa by means of
certain ceremonies, the object of which was to extract the tapu essence, and restore it to the source whence it originally came. It has been already stated that
every tribe and every family has its own especial Atua. e Ariki, or head of a
family, in both male and female lines, are regarded by their own family with a
veneration almost equal to that of their Atua. ey form, as it were, the connecting links between the living and the spirits of the dead; and the ceremonies
required for releasing anything from the tapu state cannot be perfected without
their intervention.
On arriving one evening at a Maori selement, I found that a ceremony, in
which everyone appeared to take deep interest, was to take place in the morning.
e inhabitants were mostly professing Christians, and the old sacred place of
the selement was, from the increase of their numbers, inconveniently near their
houses; a part of it was, therefore, required to be added to the Pa. I was curious
to see in what way the land required would be made noa. In the morning when I
went to the place I found a numerous assembly, while in the centre of the space
was a large native oven, from which women were removing the earth and matcoverings. When opened it was seen to contain only kumara, or sweet potato.
One of these was oered to each person present, which was held in the hand
while the usual morning service was read, concluding with a short prayer that
Gods blessing might rest on the place. Aer this each person ate his kumara, and
It is observable that Homer aributes special honor to a few of his heroes, who appear to have
been the male representatives of their race,as to Agamemnon of the race of Pelops, and to Aeneas
of the race of Assaracus. With respect to each of them, it is mentioned that he was honored as a God
by his people. . Among the Maori these chiefs would have been distinguished
by the title of Ariki. Homer gives them the title , the old meaning of which words has
been a maer of much inquiry. Mr Gladstone (Homer and Homeric Age, vol. I. p. ) says, It seems
to me that this restraint in the use of the name was not unconnected with a sense
of reverence towards it; and he suggests the word chieain as its t representative. Might not its
original meaning have been similar to that of Ariki?

()

the place was declared to be noa. I could not but think that the native teacher had
done wisely in thus adopting so much of old ceremonial as to satisfy the scruples
of those of lile faith. In this case, every one present, by eating food cooked on the
tapu ground, equally incurred the risk of oending the Atua of the family, which
risk was believed to be removed by the Christian karakia.
By neglecting the laws of tapu, Ariki, chiefs, and other sacred persons are
especially liable to the displeasure of their Atua, and are therefore afraid to do a
great many ordinary acts necessary in private life. For this reason a person of the
sacred class was obliged to eat his meals in the open air, at a lile distance from
his sacred dwelling, and from the place which he and his friends usually occupied;
and if he could not eat all that had been placed before him he kept the remainder
for his own sole use, in a sacred place appropriated for that purpose: for no one
dared to eat what so sacred a person had touched.
e term karakia is applicable to all forms of prayer to the Atua: but there
are a variety of names or titles to denote karakia having special objects. e
translations of those now presented to the reader will, it is believed, speak for
themselves as to the nature of Maori worship, and carry with them a more clear
and full conviction as to what it really was than any mere statements however
faithful. It will be seen that a karakia is in some cases very like a prayer,in
other cases for the most part an invocation of spirits of ancestors in genealogical
order,in other cases a combination of prayer and invocation.

T K H.
Said to have been used at the birth of her son Tuhuruhuru. It is of great antiquity,
dating from a time long anterior to the migration to New Zealand.
Weave, weave the mat,
Couch for my unborn child,
i lectus aqu inundabitur:
Rupe, et Manumea inundabuntur:
Lectus meus, et mei fets inundabitur:
()

Inundabor aqu, inundabor;

Maritus meus inundabitur.
Now I step upon (the mat).
e Matitikura to Rupe above,
Hc ad eusionem aquarum sub tempus parts spectant.
e name of a powerful karakia.


* * * Toroa *
* * * Takapu *
* * * to cause to be born,
My child now one with myself.
Stand rm turuturu of Hine-rauwharangi,
* * * * Hine-teiwaiwa,
Stand by your tia, Ihuwareware,
Stand by your kona, Ihuatamai,
Chide me not in my trouble,
Me Hine-teiwaiwa, O Rupe.
Release from above your hair,
Your head, your shoulders,
Your breast, your liver,
Your knees, your feet,
Let them come forth.
e old lady with night-dark visage,
She will make you stretch,
She will make you rise up.
Let go ewe, let go take,
Let go parapara. Come forth.*
()

is karakia is still in use with the Arawa tribe in cases of dicult parturition.
When such cases occur, it is concluded that the woman has commied some
faultsome breach of the tapu, which is to be discovered by the matakite (=seer).
e father of the child then plunges in the river, while the karakia is being repeated, and the child will generally be born ere ever he returns.
e following form of karakia is also used by members of the same tribe in
similar cases:
O! Hine-teiwaiwa, release Tuhuruhuru,
O! Rupe, release your nephew.

Turuturu, a sharp pointed prop, two of which are xed in the oor to serve as a frame for weaving
matsalso used by women in child-birth to hold by.
Names of lower parts of abdomen.
Rupe or Maui-mua, brother-in-law of Hine-teiwaiwa.
Addressed to the unborn child.
e old lady referred to was Hine-nui-te-po, the mother of the female ancestress of mankind.
Names of dierent parts of the decidua.
*For tradition as to Tuhuruhuru and other names here mentioned vid. Sir Geo. Greys Mythology
and Traditions of New Zealand, p. et seq.


e ancestors of the father of the child are then invoked by name. First the elder
male line of ancestors, commencing with an ancestor who lived in Hawaiki and
terminating with the living representative of that line. en follows a repetition
of the ancestral line next in succession, and the third in succession, if the child
be not born. Aer which the tohunga addressing the unborn child says, Come
forth. e fault rests with me. Come forth. e tohunga continues thus
If the child be not now born, Tiki is invoked thus
Tiki of the heap of earth,
Tiki scraped together,
When hands and feet were formed,
First produced at Hawaiki.
()

If the child be a male, it will be bornif a female, the mothers line of ancestors
must be invoked.
Intimately connected with the superstition respecting things tapu is the belief as to the cause of disease, namely, that a spirit has taken possession of the
body of the suerer. e belief is that any neglect of the law of tapu, either wilful, or accidental, or even brought about by the act of another person, causes the
anger of the Atua of the family who punishes the oender by sending some infant spirit to feed on a part of his bodyinfant spirits being generally selected for
this oce on account of their love of mischief, and because not having lived long
enough on earth to form aachments to their living relatives, they are less likely
to show them mercy. When, therefore, a person falls sick, and cannot remember
that he has himself broken any law of the tapu, he has to consult a matakite (seer)
and a tohunga to discover the crime, and use the proper ceremonies to appease the
Atua; for there is in practice a method of making a person oend against the laws
of tapu without his being aware of it. is method is a secret one called makutu.
It is sucient for a person who knows this art, if he can obtain a portion of the
spile of his enemy, or some leavings from his food, in order that he may treat it
in a manner sure to bring down the resentment of his family Atua. For this reason
a person would not dare to spit when in the presence of anyone he feared might
In the Maori MS., of which the above is a translation, the names of the ancestors of the chief of
the tribe referred to are given in genealogical order, but are omied here.
Unravel the tangle, unravel the crime,
Untie manuka, let it be loosed.
Distant though Rangi,
He is reached.

()

be disposed to injure him, if he had a reputation for skill in this evil art.
With such a belief as to the cause of all disease it will not be wondered at
that the treatment of it was conned to the karakia of a tohunga or wise man. One
or two examples of such cases will be sucient to explain this as well as to show
the in-rooted superstition of the Maori.
When anyone becomes porangi or insane, as not unfrequently happens, he is
taken to a tohunga, who rst makes an examination as to the cause of the disease.
He and the sick man then go to the water-side, and the tohunga, stripping o his
own clothes, takes in his hand an obsidian int. First he cuts a lock of hair from
the le side of the sick mans head, and aerwards a lock of hair from the top of
his head. e obsidian int is then placed on the ground, and upon it the lock of
hair which had been cut from the le side of the head. e lock of hair cut from
the top of the head is held alo in the le hand of the tohunga, while in his right
hand he holds a common stone, which is also raised alo, while the following
karakia is being repeated by him.
Tu, divide, Tu, split,
is is the waiapu int,
Now about to cry aloud
To the Moon of ill-omen.
en the tohunga breathes on the int, and smashes it with the stone held in his
right hand. Aer this he selects a shoot of the plant toetoe, and pulls it up, and then
fastens to it both the locks of hair. en diving in the river, he lets go the toetoe
and locks of hair, and when they oat on the surface of the water, he commences
his great karakia thus
is is the Tiri of Tu-i-rawea,
is is the Tiri of Uenuku.

()

Where lies your fault?

Was eating a kutu your fault?
Was siing on tapu ground your fault?
Unravel the tangle,
Unravel, untie.
Take away the fault from the head
Of the Atua who aicts this man.
Take away the disease,
And the mana of the curser.
Turn your mana against your tohunga,


And your whaiwhaia.
Give me the curse
To make as cooked food.
Your Atua desecrated,
Your tapu, your curse,
Your sacred-place-dwelling Atua,
Your house-dwelling Atua,
Give me to cook for food.
Your tapu is desecrated by me.
e rays of the sun,
e brave of the world,
e mana, give me.
Let your Atua, and your tapu
Be food for me to eat.
Let the head of the curser
Be baked in the oven,
Served up for food for me
Dead, and gone to Night.

()

e laer part of this karakia is a curse directed against some tohunga supposed
to have caused the disease by his art of makutu.
Makutu was the weapon of the weak, who had no other mode of obtaining
redress. ere is no doubt but that it exercised a restraining inuence, in a society
where no law but that of force generally prevailed, as a check to the and unjust
dealing generally; for there is among the Maori a rm belief in and dread of its
power. is is very evident from the following account given by one of themselves
of the mode employed to detect and punish a pey the.
A woman is much vexed when any of the ax scraped by her is stolen, and
she consults a tohunga, in order to discover the thief. Whether the ax has been
stolen from her house or from the water, the womans house must be tapu. No
one must be allowed to enter it. is is necessary, that the makutu may take eect,
and the person who stole the ax be discovered. So when the woman comes to
the tohunga he rst asks her Has any one entered your house? She replies No.
en the tohunga bids her return home, saying I will come to you at night. e
woman returns home, and at night the tohunga comes to her. He bids her point out
her house, and then goes with her to the water side. Having taken o his clothes,
he strikes the water with a stick or wand, brought with him for that purpose, and
immediately the form of the thief stands before them. e tohunga thus curses
A karakia so called.


it
May your eyes look at the moon
Eyes of ax be yours,
Hands of ax be yours,
Feet of ax be yours.
Let your hands snatch
At the rays of the Sun.
Let your hands snatch at Whiro,
Whiro in vast heaven,
()

Whiro born of Papa.

Snatch, snatch at your own head,
Perishing in the Night of Darkness,
In the Night of DeathDeath.

W
Is the name given to forms of makutu employed to counteract the curse of some
other tohunga, or wise-man; for whoever practises makutu, even though he be
skilled in the art, may have to yield to the mana of some other wise-man who can
command the assistance of a more powerful Atua. e following is a specimen of
this kind of makutu
Great curse, long curse,
Great curse, binding curse,
Binding your sacredness
To the tide of destruction.
Come hither, sacred spell,
To be looked on by me.
Cause the curser to lie low
In gloomy Night, in dark Night,
In the Night of ill-omen.
Great wind, lasting wind,
Changing wind of Rangi above.
He falls. He perishes.
Cause to waste away the curser tohunga.
Let him bite the oven-stones.


Be food for me,
e tapu and the mana,
Of your Atua,
Of your karakia,
Of your tohunga.

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Among the Atua much held in awe by the Maori were the Atua noho-whare, or
house-dwelling godsspirits of the germs of unborn infants. ey are also known
by the name kahukahu, the meaning of which word was explained in a former
publication.
e Maori has also a rm belief in omens derived from dreams, and from any
sudden movements of the body or limbs during sleep, all which signs are believed
to be warnings from the Atua.
ere is a class of dreams called moe-papa, which are very unlucky: and if
any one has one of these dreams, he will avoid going on a projected journey; for
it is rmly believed that should he persist in going he will fall into an enemys
ambush, or meet with some other misfortune. Hence the proverbial remark, if a
person has neglected such a warning, and has fallen in with a war-party, He was
warned by a moe-papa, and yet went. e kind of sleep denoted by this word is
described to be the climbing a precipice, the wandering astray in a forest, entering
a house, climbing a tree. Such dreams are death warnings. ey appear to be such
as we term night-mare.
e startings of the limbs or body during sleep are called takiri, some of
which are lucky, and some unlucky, each kind being distinguished by a special
name.
e lucky takiri are
e hokai, or starting of the leg or foot in a forward direction. It denotes
the repulse of the enemy.
e tauaro, or starting of the arm towards the body.
e whakaara, when in sleep the head starts upwards. It signies that ere
long the Ariki or his father will arrive.
e kapo, a very lucky sign. While a man sleeps with his right arm for a
pillow, if the arm starts so as to strike his head, on awaking he will not mention it
to his companions; for he knows by this omen that in the next bale which takes
place it will be his good fortune to kill the rst man of the enemy.
e unlucky takiri are
e kohera, a starting of the arm and leg of one side of the body in an outward direction.
e peke, a starting of the arm outwards from the body.
e whawhati, a sleep in which the legs, the neck, and the head are bent

doubled up towards the belly. is is very unlucky. e evil will not come to
another person, but aends the man himself.
e former takiri do not necessarily denote evil to the individual sleeper,
but to any of his companions.

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CHAPTER IV.
RELIGIOUS RITES OF THE MAORI.
Tantum Relligio potuit suadere.Lucretius.

()

You ask me about the customs of Maori men, and their origin, how men came to
learn them. is is the source whence men learnt them. eir knowledge is not
from modern times. Papa, Rangi, Tiki were the rst to give rules to men for work
of all kinds, for killing, for man-eating, for karakia. In former days the knowledge
of the Maori was great, in all maers, from this teaching, and so men learnt how
to set rules for this thing and for that thing. Hence came the ceremony of Pure
for the dead, the karakia for the new-born infant, for grown men, for bale, for
storming a Pa, for eels, for birds, for makutu, and a multitude of other karakia.
Tiki was the source from which they came down to the tupua, the pukenga, the
wananga, and the tauira. e men of antient days are a source of invocation for
the tauira. Hence the karakia had its power, and came down from one generation
to another ever having power. Formerly their karakia gave men power. From the
time when the Rongo-pai (=Gospel) arrived here, and men were no longer tapu,
disease commenced. e man of former days was not aicted by disease. He died
only when bent by age. He died when he came to the natural end of life.
My writing to you begins with the karakia for a mother when her breasts
give no milk. Aer a child is born, if the mothers breasts have no milk, her
husband goes for the tohunga. When the tohunga arrives the mother and child
are carried to the water-side, and the tohunga dipping a handful of weed in the


water, sprinkles it on the mother. e child is taken away from the mother by the
tohunga, who then repeats this karakia:
Water-springs from above give me,
To pour on the breast of this woman.
Dew of Heaven give me,
To cause to trickle the breast of this woman;
At the points of the breast of this woman;
Breasts owing with milk,
Flowing to the points of the breast of this woman,
Milk in plenty yielding.
For now the infant cries and moans,
In the great night, in the long night.
Tu the benefactor,
Tu the giver,
Tu the bountiful,
Come to me, to this tauira.

()

Aer this the child is dipped in the water, and the mother and child are kept apart.
One whole night they are kept apart, in order that the karakia may take eect. e
mother remains alone in her house, while the tohunga seated outside it repeats his
karakia. e tohunga also instructs the woman thusIf the points of your breasts
begin to itch, lay open your clothes, and lie naked. Some time aer her breasts
begin to itch, and the woman knows that the karakia is taking eect. Aerwards
her breasts become painful, and she calls out to the tohunga my breasts itch and
are painful, they are full of milk. en the child is brought to the mother. See
what power the karakia of the Maori possessed.
is is a word, a thought of mine. ere has not been any remarkable sign
of late years, from the time of the arrival of the Rongo-pai (=Gospel), like the signs
seen in this island when men were tapu, when karakia had power. One sign seen
in this island was the Ra-kutia (=the closed sun). At mid-day there was darkness,
and the stars were seen. Aer two hours perhaps of darkness, daylight returned.
Our fathers saw this sign: but there are now no signs like those of former days.

CEREMONY OF TUA.
When a male child is born to a Chief, all his tribe rejoice. e mother is separated
from the inhabitants of the selement, to prevent her coming in contact with
persons engaged in cultivating the kumara, lest anything belonging to the mother


should be accidentally touched by them, lest the kumara should be aected by her
state of tapu; for the sacredness of any rehu-wahine is greatly feared.
When the child is about a month old, and strives with its hands to reach its
mothers breast, the ceremony of Ta takes place. Two res are kindled; one re
for the Ariki, one re for the Atua. e food to be cooked on the re is fern-root.
en the tohunga takes the child in his arms, and repeats this karakia:

()

Breathe quick thy lung,

A healthy lung.
Breathe strong thy lung,
A rm lung,
A brave lung.
Severing for your bravery,
* * tilling food,
Severing for wielding the weapon,
* * warding o,
* * seizing the rst man,
* * storming the Pa.
&c. &c.
&c. &c.
e boy infant is stept over,
* * * * climbed over,
* * * * lied in the arms,
e boy infant is free from tapu,
He runs freely where food is cooked.
Cause this karakia to ow gently,
To the Pukenga,
To the Wananga,
To the Tauira.
When this karakia ends the ceremony of Poipoi (=waving) follows. e tohunga
takes up the fern-root cooked for the Atua, and waving it over the child repeats
these words:is is for the Tipua, for the Pukenga, for the Wananga. Eat it. It
is the food cooked for you to eat. e cooked fern-root is then deposited on the
sacred place. Aerwards the child is taken in the arms of the female Ariki, who
waves over it the fern-root cooked on her re, and touches with it dierent parts
of the childs body. e Ariki is said then to eat this fern-root, but does not do so
in fact. She only spits on it, and throws it on the sacred place.
e severing of umbilical cord is here referred to.
e female Ariki at these words steps over the child, and then takes it in her arms.

()

()

If there are several female Ariki of the same family of whom one is absent,
a gure is made with weeds to represent her. en part of the fern-root is oered
to the gure and is stuck in it. All these ceremonies take place on sacred ground.
e part of the ceremonythat of touching the body of the child with the food to
be eat by the Arikiis named kai-katoa. Aer this the child is free from tapu, so
that persons of the family may take it in their arms.
No further ceremony takes place till the child arrives at youth, when his
hair is cut, and the young person is released from tapu. e hair must be cut in
the morning in order to insure a strict observance of tapu; for it is not only the
tohunga who must be tapu on this occasion, but also the whole tribe. is tapu
commences in the morning, and no one must eat food while it lasts. Should any
one eat during that time it will be discovered; for if the skin of the childs head
be cut while cuing the hair, it is known at once that some one has eat food. is
is a sure sign. Aer the hair is cut the ceremony of Poipoi is again observed, and
the tohunga then raising up his hands repeats this karakia, and the young person
is free
ese hands of mine are raised up,
And this sacredness here.
Tu-i-whiwhia, Tu-i-rawea,
Your freedom from tapu
Make sure the obtaining.
Make sure the freedom.
Make it sure to Papa.
Give me my tu:
Li up the sacredness:
Li it up: it prevails.
My hands here are raised up,
To Tiki there these hands of mine,
To Hine-nui-te-po these hands of mine,
ese now free from tapu.
Freedom. ey are free.

CEREMONIES FOR THE DEAD.

When a man dies his body is placed in a siing posture, and is bound to a stake
As to the custom of raising alo the hands while praying to the Gods, compare Hom: Il. Lib.
, and other numerous examples.


to keep it in a good position. It is seated with its face towards the sun as it rises
from its cave. en every one comes near to lament. e women in front, the
men behind them. eir clothes are girded about their loins. In their hands they
hold green leaves and boughs, then the song called keka commences thus:

Tohunga

All

Tohunga

chants

It is not a man,
{ It is Rangi now consigned to earth,
{ Alas! my friend.

My evil omen,
{ e lightning glancing on the mountain peak

All

()

{ Te Waharoa doomed to death.

Aer the keka, the uhunga or lament commences. e clothes in which the
corpse should be dressed are the kahuwaero, the huru, the topuni, and the tatata.
e lament ended, presents are spread to view, greenstone ornaments, and other
oerings for the dead chief. A carved chest, ornamented with feathers, is also
made, and a carved canoe, a small one resembling a large canoe, which is painted
with kokowai (=red-ochre); also a stick bent at the top is set up by the way-side, in
order that persons passing by may see it, and know that a chief has died. is is
called a hara. e carved chest is called a whare-rangi. e corpse only is buried,
the clothes are placed in the carved chest which is preserved by the family and
descendants as a sacred relic.
On the morning following the burial, some men go to kill a small bird of the
swamps called kokata, and to pluck up some reeds of wiwi. ey return and come
near the grave. e tohunga then asks Whence come you? e men reply, From
the seeking, from the searching. e tohunga again asks Ah! what have you got?
ah! what have you gained? ereon the men throw on the ground the kotata and
the wiwi. en the tohunga selects a stalk of toetoe or rarauhe, and places it near
the grave in a direction pointing towards Hawaiki to be a pathway for the spirit,
that it may go in the straight path to those who died before him. is is named a
Tiri, and is also placed near where he died, in order that his spirit may return as
an Atua for his living relations. e person to whom this Atua appears is called


the kaupapa or waka-atua. Whenever the spirit appears to the kaupapa the men of
the family assemble to hear its words. Hear the karakia of the kaupapa to prevail
on the spirit to climb the path of the Tiri.
is is your path, the path of Tawaki;
By it he climbed up to Rangi,
By it he mounted to your many,
To your ousands;
By it you approached,
By it you clung,
By it your spirit arrived safely
To your ancestors.
I now am here sighing,
Lamenting for your departed spirit.
Come, come to me in form of a moth,
Come to me your kaupapa,
Whom you loved,
For whom you lamented.
Here is the Tiri for you,
()

e Tiri of your ancestors,

e Tiri of your Pukenga,
Of your Wananga,
Of me this Tauira.

THE REINGA OR HADES.

When the spirit leaves the body it goes on its way northward, till it arrives at
two hills. e rst of these hills is a place on which to lament with wailings and
cuings. ere also the spirit strips o its clothes. e name of this hill is Waihokimai. e name of the other hill is Wai-otioti: there the spirit turns its back
on the land of life, and goes on to the Rerenga-wairua (Spirits-leap). ere are
two long straight roots, the lower extremities of which are concealed in the sea,
while the upper ends cling to a pohutukawa tree. e spirit stands by the upper
end of these roots, awaiting an opening in the sea weed oating on the water.
e moment an opening is seen, it ies down to the Reinga. Reaching the Reinga,
Spirits on their way to the N. Cape are said to be clothed in the leaves of the wharangi, makuku,
and oropito.


there is a river and a sandy beach. e spirit crosses the river. e name of the
new comer is shouted out. He is welcomed, and food is set before him. If he eats
the food he can never return to life.

TALE OF TE ATARAHI.
()

()

ere was a man named Te Atarahi, who remained ve nights and ve days in the
Reinga, and then returned to life. On the h day aer this man died, two women
went out to cut ax leaves. While so employed they observed the ower stalks of
the ax springing up every now and then, at a lile distance from them. en one
of the women remarked to her companionere is some one sucking the juice
of the korari owers. By degrees this person came nearer, and was seen by the
woman, who said the man is like Te Atarahi, why, it surely is Te Atarahi. Her
companion repliedIt cannot be Te Atarahi, he is dead. en they both looked
carefully, and saw that the skin of the man was wrinkled and hanging loose about
his back and shoulders, and that the hair of his head was all gone.
So the women returned to the Pa, and told how they had seen Te Atarahi.
Are you quite sure it was Te Atarahi? said the men of the Pa. And the women
answered, His appearance was like Te Atarahi, but the hair of his head was all
gone, and his skin hung loose in folds about his back. en one was sent to look
at the grave where Te Atarahi had been buried. He found the grave undisturbed,
so he returned and said Sirs, the body is well buried, it has not been disturbed.
en the men went, and examined the place carefully on every side, and found
an opening on one side, a lile way o. en they went to the place where Te
Atarahi had been seen by the women, and there found the man seated on a ti
tree. ey at once knew him to be Te Atarahi; so they sent for the tohunga. e
tohunga, came and repeated a karakia, aer which, the man was removed to the
sacred place, and the tohunga remained with him constantly repeating karakia,
while the people of the Pa stood without looking on. ere the man remained
many days, food being brought for him. Time passed, and he began to have again
the appearance of a Maori man. At length he recovered and got quite well. en
he told how he had been in the Reigna, how his relations came about him, and bid
him not to touch the food, and sent him back to the land of Light. He spoke also of
the excellence of the state in which the people of the Reigna dwelt, of their food,
of their choice delicacy the ngaro, of the numbers of their Pa, and the multitude
of the dwellers there, all which agreed with what the Atua have said, when they
visit men on earth.
Vid. similar account. Traditions and Superstitions of the New Zealanders, p. , et seq.

NGA PATUPAIAREHE OR FAIRIES.

One day while Ruarangi was absent from his house a Patupaiarehe or Fairy came
to it, and nding only the wife of Ruarangi within, carried her o to the hills.
When the husband returned home his wife could not be found. He, however,
traced footsteps to the hills where the Fairies dwelt, but saw nothing of his wife.
en he felt sure she had been carried o by the Fairies, and returned sorrowing
and thinking of some plan to recover her. At length, having thought of a plan,
he summoned the tohunga of the tribethose skilled in bringing back lovethose
skilled in makutuin short all the tohunga. When these all assembled before him,
he said to them e cause of my calling you is this. My wife has disappeared.
e tohunga replied When it is night, all of you leave your houses. So when night
came every one came forth from his house as the tohunga had ordered. en the
tohunga skilled in restoring love stood up, and aer some while discovered that
the lost woman was with the Fairies. So he commenced a karakia to make her
love for her Maori husband return.

()

What wind is this blowing soly to your skin:

Will you not incline towards your companion,
To whom you clung when sleeping together,
Whom you clasped in your arms,
Who shared your griefs.
When the wind bears to you this my love,
Incline hither thy love,
Sighing for the couch where both slept.
Let your love burst forth,
As the water-spring from its source.
When the tohunga had ended this karakia he said to the husband Go, fetch your
wife. When she meets you, be quick to rub her all over with kokowai (red-ochre).
So the man went, and when night came he lay down to sleep by the way side.
While he slept he saw his wife coming to meet him. With this he awoke knowing
well that the tohunga had spoken truly. At day-light he went on his way, and aer
some time came in sight of the Pa of the Fairies. No one was within the Pa. All
had gone forth to look at the Maori woman. Now a great desire towards her Maori
husband had come to the woman borne to her by the karakia of the tohunga, so
the woman said to her Fairy husband Let me go and visit my new brothers-inlaw. is she said deceitfully; for when her Fairy husband consented, she went
straight away to meet her Maori husband, who, as soon as she came near, rubbed
her all over with kokowai, and hastened home with her.

()

Meanwhile the Fairy husband awaited her return. He waited a long while,
and at last went to look for her: at length he discovered footsteps of a man and
woman, then he knew she had gone o with her husband. So the war-party of the
Fairies assembled, and went to aack the Maori Pa. But they found the posts of the
Pa daubed over with kokowai, and the leaves used in the ovens for cooking, thrown
on the roofs of the houses: the Pa too was full of the steam of cooked food. As for
the woman, she was placed for concealment in an oven. So the Fairies feared to
come near; for how could they enter the Pa in their dread of the kokowai, and the
steam of the ovens which lled the court-yard. So great is their dread of cooked
food.
en the tohunga Maori all standing up sung a karakia to put to sleep the
Fairies.
rust aside, thrust afar,
rust aside your sacredness,
rust aside your tohunga:
Let me, let me mark you,
Let me mark your brow,
Give me thereupon your sacredness,
You mana, your tohunga,
Your karakia give me,
To place beside the oven-stones,
To place beside the cinders,
To place beside the kokowai.
Now these rest on your head,
On your sacred places,
On your female Ariki.
Your sacredness is undone.
By the time this karakia came to an end, all the Fairies were seated on the ground.
eir chief then stood up, and sung thus:
Alas! for this day
Which now oppresses me.
I stretched out my hand
To the mate of Tirini.
Followed were my footsteps,
And charmed was returning love,
With kokowai, or red-ochre.

()

At Pirongia there.
is the dreaded tribe is undone,
Tiki and Nukupouri
And Whanawhana
And I Rangi-pouri:
I carried o the woman,
I the rst aggressor:
I went to enter the house of Ruarangi,
To stretch out my hand,
To touch the Maori skin.
e boundary is oven-marked,
To prevent its being moved aside,
To guard the wife in safety.
He thought the power of his karakia would appear; but it could not conquer the
devices of the Maori tohunga; for how could it prevail against the cooked food,
and the oven-stoves, and the kokowai, and the many other devices of the tohunga.
Hence it was seen that the power of karakia was not possessed by the Fairies. e
only power given to them was to smother men.

()

CHAPTER V.
THE MAORI CHIEF OF OLDEN TIME.
.Homer.
e Chiefs who came from Hawaiki to Aotea-roa in the canoe Arawa were the
following:Tia, Maka, Oro, Ngatoroirangi, Maru-punganui, Ika, Whaoa, Hei, and
Tama-te-kapua. Aer their canoe was hauled ashore at Maketu, these chiefs set
Names of the Fairy chiefs.

()

()

out to explore the country, in order to take possession of land each for himself
and his family.
Tia and Maka went to Titiraupenga, at Taupo, and there remained.
Oro went to Taupo, and thence to Wanganui.
Ngatoroirangi went to Taupo, and died at Ruapehu.
Marupunga went to Rotorua, and died there.
Ika went to Wanganui, and died there.
Whaoa went to Paeroa.
Hei went to Whitianga (Mercury Bay). He was buried at O-a-Hei, on the
extremity of the promontory.
Tama-te-kapua went to Moehau (Cape Colville).
Waitaha, son of Hei, and Tapuika, son of Tia, and Tangihia, son of Ngatoroi-rangi, remained at Maketu. Tuhoro, and his younger brother, Kahumata-momoe,
sons of Tama-te-kapua, also remained at Maketu. eir Pa was named Te Koari,
and is still a sacred place. eir house was named Whitingakongako. Kahu had a
cultivation named Parawai, which his mother gave him.
While he was at work one day in his garden, Tuhoro struck him, and they
strove together. e elder brother fell, and being beneath his younger brother was
held down by him on the ground. en their children and the whole tribe cried
out, Let your elder brother rise up. So he let him go; but their quarrel continued
with angry words. Some day I will be the death of you, said Kahu, and no one
shall save you. Tuhoro, enraged, again struck Kahu; but he was thrown to the
ground a second time by Kahu. en Tuhoro seized hold of Kahus ear, and tore
from it a green-stone; the name of this stone was kaukaumatua. Tuhoro kept it,
and some time aerwards buried it in the ground, at the foot of the post by the
window of their fathers house.
Aer this Tuhoro resolved to follow his father, Tama-te-kapua. So he went,
he and all his children. He le none behind. He went to Moehau, and there he
and his father both died.
When Tama-te-kapua was on the point of dying, he said to his son, Tuhoro,
You must remain sacred for three years, and dwell apart from the tribe. Let there
be three gardens by the sides of your house, set apart as sacred, in which you
are to cultivate food for the Atua. On the fourth year awaken me from sleep; for
my hands will be ever gathering up the earth, and my mouth will be ever eating
worms, and grubs, and excrement, the only food below in the Reinga (abode of
spirits). When my tuuta drops down, and my head falls down on my body, and
my hands drop down, and the fourth year arrives, turn my face to the light of day,
and disinter my papa-toiake. When I arise you will be noa (free from tapu.)
Point of junction of the spine and skull.
Lower extremity of the spine.


If clubs threaten to strike,
You will see to itYes, yes.
If a war party is abroad,
You shall strikeYes, yes.

()

Having thus said, Tama-te-kapua died, and was buried by his son on the summit
of Moehau.
e three years enjoined by Tama were not ended, when Tuhoro commenced cultivating food as formerly; so the sacred remains of his father turned
against him, and he died.
A short time before his death, his sons, Taramainuku, Warenga, and
Huarere, assembled in his presence. Whereupon Tuhoro said, Your younger
brother must bury me. So the younger son was called. Ihenga came and sat beside his father in his sacred house, who thus instructed him: When I am dead,
carry me out of the house, and lay me out naked to be your Ika-hurihuri (twisting
sh). First bite with your teeth my forehead, next bite with your teeth my tahito
(perineum). en carry me to the grave of your grandfather. When I am buried,
go to Maketu.
Why must I go to Maketu?
at your uncle may perform the ceremonies to remove your sacredness.
But how shall I know him?
en the father said, He will not be unknown to you.
Ho! some one will kill me on the way.
Not so. You will go in safety along the sea-shore.
But I shall never nd him.
You cannot mistake him. Look at his right ear for a part hanging down. He
is a big, short man, with a sleepy eye. When you approach your uncle, in order
that he may know you, go at once and seat yourself on his pillow. When you
are both freed from sacredness, search for the ear-drop of your uncle under the
window-post.
But how shall I nd it?
You will nd it. Dig for it. It is buried there wrapt in a piece of cloth with
manuka bark outside it.
So, when the father died, his naked body was brought out of the house, and
laid on the ground. e younger son bit with his teeth the forehead, and then bit
with his teeth the tahito of his father, saying at the same time, Teach me when I
sleep.
Omens were gathered from the movement of the dead body. e word sh or canoe is oen used
symbolically for a man.
e perineum and head are considered the most sacred parts of the human body.

()

()

e reason why he bit the forehead and the tahito was that the mana, or
sacred power of his father, might inspire him, so that he might become his tauira,
i.e., the living representative of his mana and karakia. en the young man thus
addressed the corpse: If an enemy aack us hereaer, show me whether death
or safety will be ours. If this land be abandoned, you and your father will be
abandoned, and your ospring will perish.
en the corpse moved, and inclined towards the right side. Aerwards it
inclined towards the le side. A second time it inclined to the right, and aerwards to the le side. Aer that the moving of the body ceased. erefore it was
seen that it was an ill-omen, and that the land would be deserted.
Aer this laying out of the corpse, its legs were bent, so that the knees
touched the neck, and then it was bound in this position with a plaited girdle.
Aerwards two cloaks, made of kahakaha, were wrapt around the corpse, over
which were placed two cloaks such as old men wear, and then a dog-skin cloak.
Feathers of the albatross, the huia, and the kotuku (white crane), were stuck in the
hair of the head, and the down breasts of the albatross were fastened to the ears.
en commenced the tangi (dirge, or lament). en the last farewell words were
spoken, and the chiefs made speeches. e lament of Rikiriki, and the lament of
Raukatauri for Tuhuruhuru was chanted; and the corpse was buried on the ridge
of Moehau.
Now, when the young man slept, the spirit of his father said to him, When
you are hungry, do not allow your mouth to ask for food; but strike with a stick
the food-basket. If you are thirsty, strike the gourd. Every night the spirit of the
father taught the young man his karakia, till he had learnt them all; aer which
he said to his son, Now we two will go, and also some one to carry food.
So they went both of them, the fathers spirit leading the way. Starting
from Moehau they passed by Heretaonga, Whangapoua, Tairua, Whangamata,
Katikati, and Matakana. ere they rested. Aer that they went on to Rangiwaea, where Ihenga embarked in a small sacred canoe, while his travelling companion went on board a large canoe. en they crossed over to Waikoriri. Here
Waitara wished to detain him, but he would not stay. He went straight onwards
to Wairakei, and the Houhou. He met a man, and enquired where Kahu dwelt.
e man said, At the great house you see yonder. So Ihenga went on, and having reached the place where the Arawa was hauled ashore, he looked about him,
and then went on to the sacred place, the Koari, and there le his fathers ueta.
He then ascended the cli to the Teko, and climbing over Kahus doorway, went
straight on to the sacred part of the courtyard, and seated himself on Kahus pile ueta is a whisp of weeds or grass used to wipe the anus of the corpse. It is aerwards bound
to a stick, and is carried as a talisman.


low.

()

()

Meanwhile Kahu was on the beach, where guests were usually entertained,
busied about sending o a canoe with food for the Atua at Hawaiki, and for
Houmaitahiti, food both cooked and uncooked. is canoe was made of raupo (a
species of bulrush). ere was no one in the canoe, only stones to represent men.
ere Kahu was busied sending o his canoe, when his wife, Kuiwai, shouted
to him, Kahu, Kahu, there is a man on your resting place. en Kahu cried out,
Take him; shove him down here. e woman replied, Who will dare to approach
your pillow; the man is tapu. en Kahu shouted, Is he seated on my pillow?
Yes. I am mad with anger, said Kahu; his head shall pay for it.
Ihenga was dressed in two dog-skin cloaks, under which were two kahakaha
cloaks. As Kahu went up towards the Pa he asked, Which way did the man come.
e woman replied, He climbed over your gate.
By this time Kahu had reached the fence, and caught sight of the young
man.
He no sooner saw him than he recognised his likeness to his brother,
Tuhoro, and straightway welcomed himOh! It is my nephew. Welcome, my
child, welcome. He then began lamenting, and murmuring words of aection
over him; so the tribe knew that it was the young son of Tuhoro.
Aer the lament, Kahu made inquiry for his brother, and the young man
said, My father is dead. I buried him. I have come to you to perform the ceremonies of the pure and the horohoro, to remove my sacredness. Immediately Kahu
shouted to the tribe, e marae (courtyard) is tapu, and led the young man to
the sacred house of the priests. He then ordered food to be prepareda dog of the
breed of Irawaruand while it was being cooked, went with the young man to dip
themselves in the river. His companion, a son of his brother, Warenga, remained
with the rest of the tribe. When they had dipped in the river, Kahu commenced
cuing the young mans hair, which is a part of the ceremony of Pure. In the
evening, the hair being cut, the mauri, or sacredness of the hair, was fastened to
a stone.
en Kahu went with Ihenga to the Koari, where the ueta of the corpse had
been le, and there chanted a karakia. ey then rested for the night.
e next morning the ceremony of the Pure was nished, and the following
karakia was chanted by Kahu:
Complete the rite of Pure,
By which you will be free from
e hair of the head, in this ceremony, was made fast to a stone, and the sacredness of the hair
was supposed to be transferred to this stone, which represented some ancestor. e stone and hair
were then carried to the sacred place belonging to the Pa.


e evil inuence of Po,
e bewitching power of Po.
Free the canoe from sacredness, O Rangi;
e canoe of stumbling unawares, O Rangi;
e canoe of death unawares, O Rangi.
Darkness for the Tipua, darkness.
Darkness for the Antient-one, darkness.
Some light above,
Some light below.
Light for the Tipua, light.
Light for the Antient-one, light.
e uwha is held alo.
A squeeze, a squeeze.
Protection from Tu.

()

Aer this they went to partake of food; and the oven of the kohukohu was
opened. While the oven was being uncovered by Hine-te-kakara (the fragrant
damsel), she took care to turn aside her face, lest the savour of the kumara and
the steam of the sacred oven should come near her mouth, lest evil should come
to her. She did not even swallow her spile, but constantly kept spiing it forth.
When the food was set before Kahu and Ihenga, Ihenga took up some of the
kohukohu in which were wrapt two kumara, and held it in his hand, while Kahu
chanted the following karakia:
Rangi, great Rangi,
Long Rangi, dark Rangi,
Darkling Rangi, white-star Rangi,
Rangi shrouded in night.
Tane the rst, Tane the second,
Tane the third, &c.
(Repeated to Tane the tenth).
Tiki, Tiki of the mound of earth,
Tiki gathered in the hands,
To form hands and legs,
And the fashion of a man,
Whence came living men.
Toi,
Rauru,
Uwha, the bivalve shell used for cuing the hair.
Kohukohu, the plant chick-weed, in the leaves of which the sacred kumara was wrapped.


Whetima,
Whetango,
Te Atua-hae,
Toi-te-huatahi,
Tuamatua,
Houmaitahiti,
Ngatoroirangi,
And your rst born male
Now living in the light of day.
While Kahu chanted thus, the kohukohu was held in the hand of Ihenga. Kahu
then proceeded with the direct male line
Tangihia,
Tangimoana,
Tumakoka,
Tukahukura,
Tuhoto,
Tarawhai.
()

ere ended the recitation of Kahu, and he went on to his own proper line
Houmaitahiti,
Tama,
Tuhoro,
And to your ospring born to life,
And to the light of day.
is is your kohukohu of the horohoronga,
To make light the weight of tapu.
He is free, he is released from tapu.
He goes safely where food is cooked,
To the evil mighty spirits of Night,
To the kind mighty spirits of Night,
To the evil mighty spirits of Light,
To the kind mighty spirits of Light.
en the kohukohu was oered as food to the stone images, and was divided for
Houmaitahiti, for Ngatoroirangi, for Tama-te-kapua, and for Tuhoro, and was


pressed into their mouths. is being done Ihenga took up another kohukohu,
and held it in his hand raising it alo, while Kahu chanted the following karakia:

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For Hine-nui-te-po,
For Whati-uri-mata-kaka,
For the evil old women of Night,
For the kind old women of Night,
For the evil old women of Day,
For the kind old women of Day,
For Kearoa,
Whose ospring is born to life,
And to the bright light of day,
is kohukohu is oered for you,
e kohukoku of the Ruahine.
He is free, he is no longer tapu.
e female Atua were then fed with the kohukohu as in the former case. en part
of the kohukohu was oered for the mother, Whaka-oti-rangi.
Turn away Night,
Come Day.
is is the kohukohu of freedom,
And deliverance from tapu.
is done, Ihenga took up another kohukohu, and held it alo in his hand, while
Kahu chanted thus:
Close up Night, close up Day,
Close up Night as the so south wind.
e tapu of the food
And the mana of the food,
e food with which you are fed,
e food of Kutikuti,
Hence the term horohoronga (=swallowing) given to the ceremony. It is to be remarked that the
distinguishing name given to various ceremonies was taken from some striking circumstances connected with it,thus, a sacred oven is named kohukohu from the leaves of the plant in which the
kumara was wrapt: &c.
Kearoa and Whaka-oti-rangi being both sacred female ancestorswives of Ngatoro and Tama,
represented the Ruahine, the swallowing of this food by whom was requisite in removing the tapu.
e tapu, or sacredness of Kahu, was supposed to be transferred to the kohukohu, and when this was
eat by the ancestral spirits, the tapu was deposited with them.


e food of Pekapeka,
e food of Haua-te-rangi.
I eat, Uenuku eats.
I eat, Kahukura eats.
I eat, Rongomai eats.
I eat, Ihungaro eats.
I eat, Itupaoa eats.
I eat, Hangaroa eats.
I eat, Ngatoro-irangi eats.
I eat, Tama eats.
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is ended, Kahu proceeded thus:

If I fall from the precipice,
Let me not be harmed.
If I fall on the taramoa,
Let me not be scratched.
If I eat of the maihi of tohungas house,
Let me not be harmed.
Be thou undermost,
While I am uppermost.
Give me your mana to strike down.
Close tight your spirit-devouring teeth.
Close tight your man-devouring teeth.

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en Kahu spat on the kohukohu, breathed on it, and oered it to Tama, that is to
say, to the image of Tama-te-kapua. Kahu and Ihenga then ate the food cooked
for them in the sacred oven. Ihenga ate with a fork, while at the same time he fed
Kahu with his le hand.
e same ceremonies were observed at the evening meal.
Eight days aer the ceremony of Pure, the heart of Ihenga conceived a desire.
He was taken with the fair face of Hinetekakara; so he asked Kahu, When shall
we two be free from tapu? Kahu replied We two will not soon be free. Oh! be
quick, said Ihenga, that I may return to my elder brothers, to my mother, and
to my sisters. Kahu said, You will not be dismissed soonnot until the tapu is
completely removed from you. How many nights, then, aer this?
Kahu answered, Twenty nights.
Maihi are the two boards placed at an angle at front gable of a house. If the wood of a sacred
house were to be accidentally used as rewood for cooking purposes, anyone who ate the food thus
cooked would be guilty of a crime, to be punished by the Atua with disease or death.

()

Ho! what a very long time, said Ihenga, for our tapu.
e remonstrance of the young man here ended; but not long aerwards he
persisted in the same manner. ereupon Kahu began to considerHa! what is
it my nephew persists about? So he asked, Why are you in so great a hurry to be
free from tapu? en the young man spoke out, Whose daughter is the maiden
who cooks our food?
Mine, replied Kahu.
My fear, said Ihenga, lest some one may have her.
I thought there must be something.
Do not let some other man have her.
Your cousin shall be your wife, said Kahu, calling the damsel: Come here,
girl, near the door.
e girl came laughing, for she knew she was to be given to Ihenga.
en said Kahu: Your cousin has a longing for you.
It is well, replied the damsel.
Oh! my children, murmured Kahu. He then cautioned his daughter not to
enter the house where young people resort for amusement.
I never go to the play-house, replied Hinetekakara, I always sleep with
my mother in our own house.
You do well, said Kahu; in twenty days we shall both be free from our
tapu.
So they both continued to dwell in their sacred house by themselves, and
the damsel always cooked food for them; and when the day xed by Kahu came
he sent Ihenga in a canoe to catch sh to complete the ceremony of removing
the tapu. e sh were caught, and two ovens were prepared to cook thema
sacred oven for the tohunga, or seers skilled in sacred loreand a free oven for
the tauira, or those being instructed in sacred lore. And when the food was cooked
they assembled to eat it: the tohunga on the right hand fed each other by hand,
and the tauira on the le ate freely their unsacred food. is was done to lighten
the weight of the tapu, in order that they might be free. When all this was done,
and they were no longer tapu, Hinetekakara became the wife of Ihenga.
e following morning Ihenga searched for the greenstone kaukaumatua,
and found it in the place where Tuhoro had buried it. He then fastened it to the
ear of Hinetekakara, bidding her go and show the treasure to her father. When
Kahu beheld his lost treasure hanging from his daughters ear he gave uerance
to his feelings with tears and words of aection for his dead brother, and when
the tangi or lament was ended, bid her keep the treasure for herself, and for her
cousin.
Some time aerwards Hinetekakara conceived, and Ihenga went to catch

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kiwi for her turakanga. He took with him his dog Potakatahiti, one of the same
breed as the dog of the same name which was devoured by Toi and Uenuku.
Crossing the swamp Kawa, he went to Papanui, and arriving at the cross-road
at Waipumuka ascended the hill Paretawa. ence he went on to Hakomiti, and
Pukerangiora, and began to hunt kiwi. e dog feeling the heat, and becoming
thirsty, went o in search of water, at the same time hunting kiwi. When he
caught a kiwi he le it on the ground. At last a kiwi ran a long way, and tried to
escape by running into a lake where the dog caught it. e dog then began to catch
in its mouth the small sh called inanga; and having lled its belly returned by the
way it had come, always picking up the kiwi, which it had le on the ground, and
carrying them in his mouth, till he reached his master, laid them on the ground
before him. Seeing the dog dripping with water, Ihenga said to his companions,
Ho! the dog has found water. ere is a lake below, perhaps. However they did
not then go to look for it, for they were busied about cooking food. Meanwhile
the dog began to roll on the ground in front of Ihenga, belly upwards. It then lay
down, but not long aer began to vomit, and the inanga were seen lying on the
ground. en they went to look for the water, and the dog ran before them barking
every now and then to let his master know which way he was going. In this way
they soon came to the lake. Shoals of inanga were leaping on the water; so they
made a net with branches of fern, and having caught a great many, cooked some
for food; aer which they returned to Maketu, carrying with them basketsful of
inanga to show to Kahu, that he might know how the lake abounded with food.
Ihenga named the lake Te Roto-iti-kite-a-Ihenga (=the small lake discovered by
Ihenga), thus claiming it as a possession for his children.
When they reached Maketu Ihenga told Kahu about the lake he had discovered.
Where is it? inquired Kahu.
Beyond the hills.
Is it a long way o?
Yes, said Ihenga.
Beyond the rst range of hills? inquired Kahu.
At the sixth range of hills, said Ihenga.
Oh! it is near, said Kahu.
en Ihenga bid his companions show Kahu the food they had brought.
But Kahu said, No; leave it alone till to-morrow.
e next morning the oven was made ready for the ceremony of Turakanga.
Hinetekakara dipped in the river, and two mounds of earth were madeone for a
Turakanga (=throwing down) was a ceremony in which a stick set up to represent the path of
death was thrown down. A form of karakia was, at the same time, used.
Vid. Sir G. Greys Mythology and Traditions, p. .

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male child, and one for a female child. e path of death was thrown down, and
the path of life set up. en the woman trampled on the mound for the male child
with one foot, and with the other foot she trampled on the mound for the female
child. en she ran and plunged in the river, and when she rose to the surface she
swam ashore, put on her tawaru, and returned to her house.
When the food was cooked all the men assembled to eat itthe men of the
race of Houmaitahiti. ere were six hundred kiwi, and two baskets of inanga.
And as he was eating Kahu murmured, Ho! ho! what prime food for my grandchild.
Aer some time a child was born and was named Tama-ihu-toroa, and when
it grew strong in limb, so that it could turn about from one side to the other, Kahu
said to Ihenga, Go, seek lands for your child.

CHAPTER VI.
CLAIMING AND NAMING LAND.
No place in the world ever received a name which could not be accounted for, though there are hundreds of such names of which we
can now give no explanation.Farrar on Language, p. .
Ihenga set out with four companions. He went in a dierent direction to that
of his former journey. He now went by way of Mataparu, Te Hiapo, Te Wharepakau-awe. When on the summit of the ridge he looked back towards Maketu, and
greeted his home there. en turning round he saw the steam of the hot springs at
Ruahine. Believing it to be smoke from a re, he said to his companions, Ha! that
land has been taken possession of by some one. Let us go on. ey entered the
forest, and having passed through it, came to a waterfall. Aerwards they came to
a lake in which was a large island. Proceeding along the shore of the lake Ihenga
gave names to various places. On arriving at a point of land juing out into the

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lake, which he named Tuara-hiwi-roa, they halted; for they saw a ock of shags
perched on the stumps of some trees in the lake. ey made snares and fastened
them to a pole to catch the shags, and placed the pole on the stumps of the trees.
Presently the shags perched on the pole, and were caught in the snares, some by
the legs and some by the neck. But the shags ew o with the snares, pole and
all. e young men thought they would alight in the lake, but Ihenga said, No,
they are ying on; they will alight on Te Motu-tapu-a-Tinirau. Ihenga had given
this name to the island, which was aerwards named Mokoia by Uenuku-kopako.
en Ihenga went alone in pursuit of his birds along the borders of the
lake. He passed by Ohinemutu, where he found the hot springs, and the steam
which he had supposed to be the smoke of a re. When he reached the hill at
Kawaha, looking down he saw the smoke of a re burning below at Waiohiro; so
he thought with himself, Shall I go on, or no? He decided on the no; for he saw
a net hanging near a stage, on which there was food, so he went to look for the
tuahu or sacred place for the net. When he had found it he forthwith set to work
to carry o the earth, and the posts, and the old decaying inanga, in order to make
a tuahu for himself by the face of the cli at Kawaha. en he brought fresh earth
and new posts to the tuahu of the man of the place, and carried away some posts
partly burnt by re. He also stript o the bark from branches of koromuka and
angiangi, and fastened them together with ax, and set them up in the inclosure
of the tuahu belonging to the man of the place. When Ihenga had done all this
secretly, he named his own tuahu Te Pera-o-tangaroa, and went on to the place
where the re was burning.
As soon as he was seen, the people of the place waved their cloaks, and
shouted cries of welcome. And when the ceremony of uhunga was ended, the
chief, whose name was Tu-o-rotorua, inquired when Ihenga had come to the lake.
Ho! this is my own land, said Ihenga.
Where is your land? asked Tu.
Why, this very land, replied Ihenga. I ought rather to ask you how long
you have been here?
Why, I have been here this long time.
No, no! I was here rst.
No, said Tu, I and your uncle were rst here.
Ihenga, however, persisted. Ho! surely you came last. e land belongs to
me.
What sign have you, said Tu, to shew that the land is yours?
What is your sign? replied Ihenga.
A tuahu, said Tu.
Come on, said Ihenga, let me see your tuahu. If your tuahu is older than
mine, you truly came rst, and the land is yours.

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Tu consented, and led the way to his tuahu. When they arrived there, it had
the appearance of having been newly made.
en said Ihenga, Now come and look at my tuahu, and my ngakoa. So
they went together to the Pera-o-tangaroa, where they found a heap of decaying
and dried old inanga which Ihenga had brought there from the tuahu of Tu-orotorua. So when Tu beheld them, and the old burnt posts which Ihenga had
stolen, he was so puzzled that he was almost persuaded that Ihenga must have
been the rst to occupy the land. However, he said, let me see your net.
Come up higher, said Ihenga, and I will shew you my net. And he then
pointed to a mark on a distant cli, caused by a landslip.
Why, that is a landslip, said Tu.
No, said Ihenga, it is a net quite new. Look at that other net which is
hanging up, and looks black; that is the old net.
Tu thought it must be as Ihenga said, so he agreed to leave the land, asking
at the same time who lived on the island.
e name of the island, said Ihenga, is Motu-tapu-a-Tinirau. I named it.
en said Tu, Will you not consent to my living there?
Yes, said Ihenga, you may go to the island. us the main land came to
the possession of Ihenga.
en Ihenga borrowed a small canoe belonging to Tu, and went on in search
of his ock of shags. He found them hanging in a kahikatea tree near Waikuta. He
called the stream by that name because of the plant kuta, which grew abundantly
there. He named the land Ra-roa, because of the length of the day occupied in
his canoe. He climbed the tree and threw down the birds, and placed them in
the canoe. en he went on and came to a river which he aerwards named
Ngongotaha. ere was a hill hard by to which he gave the same name. e hill
belonged to the Patupaiarehe or Fairies. ey had a Pa on the hill named Tuahu-ote-atua. He heard them playing on the putorino, the koauau, and the putara;
so he thought men must be living there. He climbed the hill, and when he got
near, he heard the sounds of the haka and waiata:
A canoe, a canoe,
A canoe of ax, a canoe.
Grow kawa,
Blaze kawa.
Tie up carefully
With leaf of ax,
Blazing kawa.
Ngakoa were oerings to the Atua of sh and other kinds of food.
Dierent kinds of wind instruments resembling the ute, only varying in their length.

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Whakatauihi made this haka. His was also the proverb, ko te ure tonu; ko te raho
tonu. He it was who avenged the death of Tuhuruhuru.
When Ihenga got nearer he perceived that they were not men, but Atua.
ere was a re burning on a tree. So he stopt suddenly to look at them, while
they looked at him. A nanakia, shouted one of them, running forward to catch
him. But Ihenga ed, and, as he was running, set re to the dry fern with a lighted
brand he had in his hand. e whole fern was ablaze, and the tribe of Fairies ed
to the forest and the hills. en Ihenga went back to look at their Pa which had
been burnt by the re. ere he found the kauae or jaw-bone of a moa, so he
named the place Kauae. He then returned to the shore of the lake, and went on in
his canoe. He named the hill Ngongotaha, because of the ight of the Fairies.
Ihenga paddled along the shores of the lake giving names to many places as
he wentWeriweri, Kopu, Te Awahou, Puhiruawhich last he so named because
the bunch of feathers fastened to his paiaka fell o. At another place the inanga
leaped out of the water, and some fell into his canoe, so he named it Tane-whiti.
Another place he named from a boastful thought in his mind, Tu-pakaria-a-Ihenga
(Ihengas boasting). He passed by the river Ohau. He had named this river before,
when he rst came to the lake, from the name of his dog. As the dog was swimming across it was drawn in by a whirlpool, and so was drowned. Next he came
to the land-slip on the mountain which he had made Tu believe to be a net. He
named it Te Tawa, because he le there a pole used for pushing the canoe, which
was made of the wood tawa. e pole stuck so fast in the ground that he could
not pull it out, so he le it there. Aer passing the point Tuara-hiwi-roa he came
in sight of his companions. e shout resounds, Oh! it is Ihenga. Come here,
come here, sirpaddle hither. His wife ran down to the water side as the canoe
touched the beach.
See what food you have lying there, said Ihenga. Hine-te-kakara caught
up a bundle of rats, and when she saw their teeth she exclaimed , , he niho
kiore (eh! eh! a rats tooth). So the place was named Te Niho-o-te-kiore. Again
she made an exclamation of admiration at the heap of birds, In truth, in truth, a
wonderful heap. Come, sirs, come and look at it. So that place was also named
Kahui-kawau, or Flock of Shags. en the birds were cooked, and the next day
they all departed to return to Maketu. ey went to fetch Kahu. e food, the
shags, the bundle of rats, the gourd of inanga, and the gourd of porohia tempting bait to make Kahu come.
ey reached the Hiapo, and rested there the night. Kuiwai and Haungaroa
gave that name, because they le their brother Hiapo there, and he died there.
Vide Traditions and Superstitions, p. .
Porohi, a small sh of the lake.

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Hiapo saw the koko hopping about the trees, and remained behind while his sisters
went on to Maketu to carry messages from Hawaiki to Ngatoroirangi.
e next day they went on, and when they reached Totara-keria they were
seen from the Pa by Tawaki. en came shouts from the Pa, Come, heavensent guest, brought hither by my child from beyond the sky. Come, come. ey
arrivethe tangi commencesthen speeches are made. Meanwhile food is being
prepared. When they had done eating the food, Tawaki said to Ihenga, Tell us
about your travels. Whence come you, lost one?
I have seen a sea, said Ihenga, I found a man there.
Who is the man? asked Tawaki.
Marupunga-nui, and his son.
ey all knew that the son was Tu-o-rotorua. So Kahu inquired Where is
your uncle and his father?
ey remain there, said Ihenga, I have made them go to the island.
Well done, son-in-law, said Kahu.
en the food brought by the men was laid in a pile before Tawaki in the
courtyard of Whitingakongako. And Tawaki said to his sister Give some for me
and your father. So she gave the bundle of rats, and the shags, and the gourd of
inanga, and the other sh. And Tawaki and his father sent them to their own
dwelling-place.
As he was eating the food Kahu exclaimed Ha! ha! food sent from the sky,
food of Aotea-roa. Why that land of yours is Hawaiki. Food falling into your
mouth.
Yes, yes, said Ihenga, rst kindle the oven. When it is heated you fetch
the food from that sea in baskets full.
en said Kahu Ah! that land is a land for you, and for your wife, and for
your ospring.
Let us all go there, said Ihenga. To which Kahu consented.
en Ihenga said, Let the mana of that land go to you. You are the Ariki of
that landyou and your ospring.
Yes, replied Kahu. Since you, my Ariki, are so great a gentleman as to bid
the younger brothers son dwell on that land of yours. YesI consent that we all
go.
en the food brought by Hinetekakara was portioned among the whole
tribe.
Ten days aerwards they le Maketu, twenty in number, ten of the rank of
chiefs, and ten men to carry food. When they reached the small lake, discovered
by Ihenga, he said to Kahu You are the Ariki of this lake. Hence the song of
Taipari


By Hakomiti was your path hither
To Pariparitetai, and to that Rotoiti of yours,
Sea discovered by Ihenga,
ereof Kahu was Ariki.

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ence they went on to Ohou-kaka, so named by Kahu from a parrot-feather houkaka, which he took from the hair of his head, and stuck in the ground to become
a taniwha or spirit monster for that place. When they reached the place where
their canoes had been le they launched two, a small sacred canoe for Kahu, and a
large canoe for the others. en they embarked, and as they paddled along coming
near a certain beach, Kahu threw o his clothes, and leaped ashore, naked. His
two grandsons, Tama-ihu-toroa and Uenuku, laughed and shouted Ho! ho! see,
there go Kahus legs. So the place was named Kuwha-rua-o-Kahu. In this way
they proceeded, giving names to places not before named, till they reached Lake
Rotorua. ey landed at Tuara-hiwi-roa, and remained there several nights, and
built a whata, or food-store raised on posts; so that place was named Te Whata.
en going on by way of the Hot Springs, they arrived at Te Pera-otangaroa, and Wai-o-hiro, the stream where Tu-o-rotorua formerly dwelt. Next
they came to Ngongotaha, which Kahu named Parawai, aer his garden at
Maketu.
Aer they had dwelt two whole years at Parawai Kahu determined to visit
his nephew Taramainuku. Taramainuku and Warenga, the elder brothers of
Ihenga, had abandoned the land at Moehau. e former had gone to the Wairoa
at Kaipara, and the laer to the Kawakawa at the Bay of Islands, and had seled
there. So Kahu set out with his son-in-law Ihenga, and his son Tawaki, and some
travelling companions. He le behind at Parawai his daughter Hine-te-kakara,
and her son Tama-ihu-toroa. He also le Uenuku, the son of Tawaki, and his
wife, Waka-oti-rangi, to keep possession of Parawai as a permanent abode for
them.
Arriving at the hills they rested, and Kahu sought a shelter under a rata
tree, which he named Te Whaka-marumaru-o-Kahu (Kahus shelter). ereupon
Ihenga perceiving that Kahu was giving his own name to the land, pointed to a
matai tree; for he saw a root juing out from the trunk of the tree resembling
a mans thigh; he therefore named it Te Ure-o-Tuhoro. He named it aer his
fathers ure to weigh down the name of Kahu, his father-in-law, so that the place
might go to his own descendants. And it went to his descendants, and is now
in possession of Ngatitama. As they went on Kahus dog caught a kakapo, so he
named the place Te Kakapo. A lile further on they came to a part of the hill
where a stone projected from the face of the cli. en Kahu chanted a karakia
called Uru-uru-whenua:


I come to Matanuku,
I come to Matarangi,
I come to your land,
A stranger.
Feed thou on the heart of the stranger.
Put to sleep mighty spirits,
Put to sleep ancient spirits,
Feed thou on the heart of the stranger.

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So he named the place Matanuku, which name remains to this day.

Arriving on the banks of the river Waikato he crossed over and rested while
food was being cooked. e young men were very dilatory, and Kahu was angry
at their laziness; so he named the place Mangare. Aerwards they came to the
river Waipa, crossing which they passed over Pirongia to Waingaroa, and thence
along the sea beach to the mouth of the river Waikato. Here they fell in with
Ohomairangi. He came in Tainui. He was the brother of Tuikakapa, a wife of
Houmaitahiti, and mother of Tama-te-kapua and Whakaturia.
From Waikato they proceeded along the sea beach to Manuka, so named by
Kahu who set up a manuka post there as a rahui or sacred mark. Here Kahus
companions embarked in a canoe, while he prevailed on a taniwha or sea monster
of that place, named Paikea, to carry him on his back. At length they drew near to
Kaipara, and falling in with some of the men of Taramainuku were conveyed by
them in their canoes to Pouto, where Tara was residing on the banks of the river
Wairoa.
e tangi resounded, and speeches of welcome followedCome here, come
here, my father. Come to visit us, and to look on us. I have deserted your elder
brother and your father (meaning their bodies le buried at Moehau).
en Kahu spokeWelcome us, welcome us, my Ariki. Behold us here. I
the suering one come to you. I thought that you, my Ariki, would seek me. But
it is well, for I now behold you face to face, and you also behold me. I and your
younger brother will return to our own place, that I may die on the land which
your grandfather in his farewell words to me and my elder brother named as a
land for you. I was deserted by my elder brother on account of our strife about
the garden. But that land is not for the younger brother onlyno, it is for all of
you alike. But I will not part with your younger brother, and for this reason I gave
him your cousin for wife.
It is well, said Taramainuku; has not your son, Tawaki, a child?
Yes, Uenuku.
Tama-te-kapua.

()

en carry home with you his cousin to be his wife.

To this Kahu consented. So Taramainukus daughter, Hine-tu-te-rauniao,
was given to Kahu to return with him to Rotorua. e son of Uenuku and Hine
was Rangitiki.
en Taramainukus wife placed food before the guests, toheroa, eels,
hinau, kumara, hue, and a basket of para.
When Kahu saw the para, he asked, What food is this?
It is para, replied his nephew.
And where does it grow? asked Kahu.
It grows in the woods.
Ho! said Kahu, this is the food your ancestor ate. It is the raho of your
ancestor, Tangaroa. is is the rst time I have tasted para. You must call this
place Kaipara.
Kahu returned homewards from Kaipara, but Ihenga stayed with his elder
brother. Kahu returned by way of Waitemata, embarking in a canoe at Takapunga.
He passed by Motu-ihe, and Paritu on the north of Waiheke, and crossed over to
Moehau. ere he found Huarere and his family. e tangi being ended, speeches
were made. Meanwhile food was prepared; and when they had nished eating
the food, Huarere said, Your papa (uncle) has been here.
Who? inquired Kahu.
Ngatoro-i-rangi.
Ho! where is he?
He has gone away, replied Huarere. He came in search of you. He set up
a stone for a token for you.
, , my papa, , , murmured Kahu.
Huarere continued: Aer the arrival of your papa he went directly to disinter the bones of Tama and Tuhoro.
at is well, said Kahu.
Having remained three nights Kahu and his companions, with Huarere,
climbed to the summit of the mountain where Tama-te-kapua had been laid to
sleep. erefore the mountain was named Moe-hau-o-Tama, or Sleeping Sacredness of Tama. Aer three nights Kahu went on to the forest, and set up a Ri, or
sacred mark, as a warning to prevent anyone from passing further that way. It remains there to this day. en descending to the beach he turned his face towards
the mountain, and chanted a lament to the resting place of his elder brother; so
that place was named Tangi-aro-o-Kahu. He then went to see the stone which
Toheroa, a species of bivalve.
Hinau, berry of Elocarpus dentatus.
Hue, a small gourd.
Para, a species of fern having a tuberous root.


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Ngatoro had set up as a token for him. at place is named Te Kohatu-whakairia-Ngatoro, and the stone remains there to this day. en he climbed another hill,
and placed a stone on its summit. e stone was named Tokatea. ence they
travelled along the ridge of the hills till they reached a loy peak. ey ascended
it, and remained seated there, while Kahu looked about on every side. Ho! ho!
said Kahu, this is an island, and turning to Huarere, your land, my child.
ey went along the ridge of the hills that they might see the goodness of
the land. e goodness of the land was seen, and Kahu said to his nephew, e
goodness of the land is this; there are two ood tides. e east tide ows while
the west tide is ebbing. en they descended to the water side, where they saw
sh called aua, so they named the water Wai-aua.
Kahu and Huarere then parted. e descendants of Huarere grew and multiplied there, and all those lands became lled with them.
Kahu went on his way to Rotorua, and aer several days reached the place
where the river Waihou divides into two branches. ere he rested, and when he
felt the so sea-breeze over the rippling tide, words of aection came from his lips;
so the place was named Muri-aroha-o-Kahu (the regret of Kahu). On they went,
and climbing a loy mountain Kahu looked towards the sea, and thus gave vent
to his aection: Ah! my love to Moehau, alas for the land of my father, and of
my elder brother, far away over the sea. So that mountain was named Aroha-taio-Kahu. en Kahu turned his face landward, and murmured words of aection
toward the land at Titiraupenga, to Tia and Maka. Hence the name of the other
mountain, Aroha-o-uta-o-Kahu. ey then travelled along the mountain ridge
which he named Tau-o-hanga. is name belongs to the whole mountain ridge
from Moehau as far as the Wairoa.
At length they entered the forest which extends towards Rotorua. Rain fell,
and they were drenched with water dripping from the trees. en Kahu chanted
an invocation to Rangi, and the rain ceased. Kahu named the place Patere-o-Kahu,
from their having been drenched with the rain. At the birth of the son of Hopo,
the child was named Patetere.
At length they passed through the forest, and arrived at Parawai. eir
journey was ended, for they had reached the dwelling place of his daughter, and
of his daughter-in-law, and of the two children, Uenuku and Tama-ihu-toroa.
e following day Hinetekakara said to Kahu, Sir, Marupunganui has
crossed over to the main land.
Where? inquired Kahu.
To the Ngae.
en said Kahu, To-morrow we will go to Motu-tapu.
Aua, a sh resembling the herring.

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So when daylight came they set out, and found Tu-o-rotorua dwelling on
the island; but his father was not there. Tu welcomed Kahu in these words: Come
my teina to your island to be its Ariki.
Yes, replied Kahu, this sacred island is mine; but do you, my Ariki, continue to dwell on it.
us the island was given up to Tu-o-rotorua. But the mana of the land was
Kahus. Hence the song of Taipari before mentioned; for Taipari sprang from
the race of Tama-ihu-toroa. Tamas son was Tuara, and Tuara was an ancestor of
Taipari.
As they paddled away from Motu-tapu Kahu bid farewell to Tu-orotoruaAbide there, my child, you and your father. Alas! that I have not seen
your father.
Go, sir, go, were the parting words of Tu. Go to guard your ancestor; go
to the Arawa.
Leaving their canoes at the Toanga they went on towards Maketu. On the
way Kahus grandchild became thirsty, and cried for water. Kahu had compassion
for the child, and chanted a karakia, and when the karakia was ended he stamped
on the ground, and water came forth. Hence that place was named Te Wai-takahia-kahu (the water of Kahus stamping).
Kahu aerwards remained at Maketu, and died, and was buried there. When
he died the mana of Maketu went to his son Tawaki-moe-tahanga. When Tawaki
died, the mana-rahi of Maketu went to Uenuku, who also died at Maketu when
an old man. en his son Rangitihi abandoned Maketu, and went to Rotorua, and
seled at Matapara with all his family.
When Kahu le Ihenga at Kaipara at the dwelling place of his elder brother
Taramainuku, he thus bid him farewellSir, be quick to return to your child, my
grandchild, Tama-ihu-toroa. Do not delay. So Ihenga remained at Kaipara for
a short time. en travelling northwards he came to Ripiro. e food of that
place was toheroa. Kupe placed it there for food for his daughter, Tai-tu-auru-ote-marowhara. e great rolling waves on that coast have been named aer her.
So says the proverb, Tai-hau-auru i whakaturia e Kupe ki te Maro-whara. Going
on they arrived at a certain place where Ihenga ate all their toheroa privately in
the absence of his companions.
Who has eat our food? inquired his companions.
How should I know? said Ihenga.
Why, there was no one but you. You alone remained here.
So they named the place Kai-hu-a-Ihenga. As they were travelling they
came to a hill. No water could be found, and they were parched with thirst; so
P. .

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Ihenga repeated a karakia, and then stamping on the ground a spring of water
owed. Down ew pigeons in ocks to drink the water. So the place was named
Waikereru (wood-pigeon water). Aerwards they came to a swamp and a small
river. A tree had fallen across the stream by means of which they crossed. But
the dog Potakatahiti was killed by the tree rolling on it. en Ihenga repeated a
karakia, saying to the treeO tree lying there, raise your head, raise your head.
And the tree raised its head. Aerwards when he reached the higher ground
Ihenga saw a tree standing by itself in the centre of the swamp. It was a totara
tree. en by the power of his karakia he made a path for his dog that it might
go within the tree, and remain there for ever. And he said to the spirit of the dog,
If I cry moi, moi, you must answer au. If I cry, , , you must answer , . If
I say, Come, we two must go on, you are to answer, Go, you, I cannot come. If
a party of travellers come this way hereaer, and rest on this hill, when you hear
them speaking, you must speak to them. If the travellers say, Let us go, you are
to say Go. So the spirit of the dog was le to dwell within that tree; and ever
since it mocks living men of the generations aer Ihenga, even to our time.
At length Ihenga reached Mataewaka at the Kawakawa, where his elder
brother Warenga dwelt. He remained there one month, and when the new moon
appeared he and his brother Warenga went to the lake Te Tiringa to sh. ere
inanga were caught, some of which Ihenga preserved in a gourd lled with water,
in order that he might carry them alive to Rotorua. He also caught some koura,
or small cray sh, which he preserved alive in the same manner. is done, the
brothers parted.
Ihenga travelled by way of Waiomio, giving names to places as he went. Te
Ruapekapeka was named from the thousands of bats found there in the hollows
of the trees. Also Tapuae-haruru, from the noise made by his footsteps. e sons
of his brother Warenga were his companions. ey made known the names given
by Ihenga. Maiao was one of these sons. e son of Maiao was Te Kapotai, who
was an ancestor of Tamati Waka Nene.
e hill Motatau was so called from Ihenga talking to himself. Going on
they came to a river where Ihenga saw his own image in the still water, so the
river was named Te Wai-whakaata-a-Ihenga (Ihengas looking-glass). ey came
to another river, and dug up some worms to throw into the water. e sh would
not come to the bait. en Ihenga threw into the water some of his inanga. en
he called the eels, but they did not come. He called the inanga, and they came. He
called the worms, and they came. en he called on Tangaroa, and Tangaroa sent
the eels. e mode of calling was a karakia. Going on he ascended a mountain.
Te rakau e takoto nei, tungou, tungou are the Maori words. Tungou=a sign of dissent
with the Greeks, but the common sign of assent with the Maori.

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ere he called on under. He commenced his karakia, and as soon as it was

nished thunder was sent, and lightning struck the top of the mountain, which is
still named Whatitiri, or under.
When they arrived at Whangarei they collected some muscles from a shoal,
and roasted them on the re, and that place is still called Te Ahi-pupu-a-Ihenga
(Ihengas muscle re).
e chief of that place was Tahu-whakatiki, the eldest son of Hei. When the
Arawa reached Wangaparoa Tahu and his younger brother Waitaha quarrelled.
So Tahu and his family remained behind, while Waitaha and his father went on in
the Arawa. en Ihenga embarked in a canoe belonging to Te Whanau-a-Tahu.
Two of the sons of TahuTe Whara and his younger brother Hikurangiwent
with him in the canoe. ey touched at Taranga, and sailing by Hauturu they
reached Moehau.
During one month Ihenga remained with his brother Huarere, and then
went to Maketu. ere he found his father-in-law, and his wife Hinetekakara,
and his son Tama-ihu-toroa. So he remained a short time at Maketu, and then
returned with his wife and son to Rotorua.
e inanga which he had brought with him from the Kawakawa he placed in
the stream Waitepuia at Maketu. Before going to Rotorua he again caught them,
and carried them with him in a gourd of water, and placed them in the lake; but
the koura he placed in the water at Parawai.

CHAPTER VII.
Sunt autem privata nulla natur, sed aut vetere occupatione, ut qui
quondam in vacua venerunt; aut victori ut qui bello potiti sunt; aut
lege, pactione, conditione, sorte.Cicero de O., Lib. I , ch. vii.
If you were to make inquiry from a New Zealander as to his land-title, it would be
e islands Hen and Chickens.
e Lile Barrier island.

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dicult to obtain from him reliable information as to any general rules of proceeding; for he would at once consider some particular case in which he was himself
personally interested, and would give an answer corresponding with his interest
therein. is may be due partly to the inaptitude of the Maori to take an abstract
view of anything, which has been already noticed. But it is doubtless from this
cause that persons having competent knowledge of their language have expressed
dierent opinions on this subject, founded on information thus obtained.
ere are three reliable sources, however, from which such information can
be obtained.
. From Maori narratives, wherein maers relating to their land-titles are
incidentally mentioned.
. From Proverbs relating to the disposition of land among themselves.
. From investigations of titles to land oered for sale, or when in dispute
among themselves.
In the early days of the colony disputes about land were of frequent occurrence, and the Government was oen appealed to by one or other of the disputants.
From the foregoing Maori narrative we learn that, aer the canoe Arawa
reached this island, the crew did not form a united and compact selement at one
place, as might have been expected. e names of nine chiefs are recorded who
dispersed themselves north and south of the place where the canoe was dragged
on shore, each going o in search of lands for himself and his own family.
Of these chiefs three went to Taupo, two to Wanganui, one to Rotorua, one
to Mercury Bay, and one to Cape Colville; at the same time leaving behind at
Maketu some members of their families. In the third generation two divisions of
the family who had been seled about Cape Colville migrated, the one to the Bay
of Islands, and the other to Kaipara.
From the narrative above referred to it also appears that the lands thus taken
possession of were considered as rightfully belonging to the rst occupier and his
descendants, and that names were forthwith given to a great many places within
the boundaries claimed, these names being frequently such as would make them
sacred to the family, from being derived from names of persons or things to which
some family sacredness was aached.

MANA.
e chief of any family who discovered and took possession of any unoccupied
P. .
Vid. ch. v.

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land obtained what was called the mana of the land. is word mana, in its ordinary use, signies power, but in its application to land corresponds somewhat
with the power of a Trustee. us mana gave a power to appropriate the land
among his own tribe according to a well recognized rule which was considered
tika or straight. Such appropriation, however, once made, remained in force, and
gave a good title to the children and descendants of the person to whom it had
been thus appropriated. e mana of the acknowledged representative of the tribe
had then only power over the lands remaining unappropriated, which power was
more especially termed the mana rahi or great manathe mana over appropriated
land being with the head of the family in rightful possession. In course of time
quarrels and wars arose between dierent tribes, so that tribes nearly allied to
each other united for mutual defence and protection; and all the Maori of New
Zealand came to be divided, for this purpose, into a few large tribes, each representing generally the crew of one of the various canoes composing the migration
from Hawaiki. ese being frequently at war with each other, it came to pass that
every man who did not belong to a particular tribe was considered in respect to
it as a tangata ke or stranger.
It has been armed by many on presumed good authority that no member
of a tribe has an individual right in any portion of the land included within the
boundaries of his tribe. Such, however, is not the case, for individuals do sometimes possess exclusive rights to land, though more generally members of families, more or less numerous, have rights in common to the exclusion of the rest of
the tribe over those portions of land which have been appropriated to their ancestors. eir proverbs touching those who wrongfully remove boundary-marks
show this, if other evidence were wanting.
e lands of a tribe, in respect to the title by which they are held, may be
conveniently distinguished under two comprehensive divisions.
. ose portions which have been appropriated, from time to time, to individuals and families.
. e tribal land remaining unappropriated.
Whenever land is appropriated formally by native usage, it descends in the
family of its rst owners according to well recognized rules, and the mana of the
representative of the tribe ceases to have any control over it. eir laws as to
succession naturally tended to render the greater part of such lands the property
of several of the same family as tenants in common; but an individual might and
did frequently become a sole owner.
e tribal lands never specially appropriated belonged to all under the
mana or trusteeship of the tribal representative.
Laerly a practice has been adopted of handing over the mana of their land to Matutaera, the


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Long before our colonists came to New Zealand land was of great value in
Maori estimation, and was given and received as a suitable equivalent or compensation in certain cases.
us when a peace was concluded between two tribes land was sometimes
given up as a sort of peace oering, but in a remarkably equitable spirit, it was
always the tribe that had suered least who, in such cases, gave some land to
compensate the greater losses in war of the other party.
Such a mode of making peace seems to have been adopted in case of civil
war between divisions of the same tribe, especially when waged with no prospect
of either party completely mastering the other, and with the consideration of preventing both suering such serious loss as would render them unable to cope with
a common foe.
Also, in cases of adultery a piece of land would be demanded by the injured
person; and his demand would be respected, for such was the proper compensation for the injuryland for the woman. But then a stratagem was sometimes
employed, for when the injured man went to take profession, he might nd his
right opposed by some of the owners of the land who had purposely absented
themselves from the conference whereat it was given up. And this unfair practice
has sometimes been seized on as a precedent in their dealings with the Pakeha;
for they have too oen shown a readiness to sell lands to which they had only
a joint right with many others, knowing well that those others would repudiate
their act.

D L.
. Male children succeed to their fathers land, female children to their mothers
land.
So says the proverbNga tamariki tane ka whai ki te ure tu, nga tamariki
wahine ka whai ki te u-kai-po. Male children follow aer the male, female children follow aer the breast fed on at night.
Maori king, or to some inuential chief in whom they have trust, the object being to protect it from
clandestine sales, which have become frequent through the action of speculators in land. e agents
who act for men of capital who enter into such speculations are always ready to oer an advance
of money as a deposit on land, and when a Maori, especially a careless young man, visits our towns
he is too oen unable to resist the temptation of gold to be had for the mere signature of his name.
When, however, such a transaction becomes known to the tribe it gives rise to much heart burning
and trouble; but the thin end of the wedge being thus introduced ere long others follow the example,
till at length a sort of forced consent is obtained to pass the land, to use the common phrase, through
the Government Land Court. It is therefore not to be wondered at that this Court is not in good repute
among them, more especially since they have discovered that a large share of the purchase money is
swallowed up by costs for survey, costs of the Court, and lawyers fees.

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. If a female marries a man of another tribehe tangata keshe forfeits all

right to land in her mothers tribe.
So says the proverbHaere atu te wahine, haere marokore. e woman
goes, and goes without her smock.
. e children of a female married to a man of a stranger tribe have no
right of succession to land in their mothers tribe.
So says the proverbHe iramutu tu ke mai i tarawahi awaA nephew
or niece standing apart on the other side of the river.
But there is a provision which can be applied to modify this last rule. If the
brothers of the woman ask for one or more of the childrentheir iramututo be
given up to their care, and they are thus, as it were, adopted by their uncles, they
become reinstated in the tribal rights which their mother had forfeited.

A NEW ZEALANDERS WILL.

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Under this title in a former publication I gave a literal translation of a wrien

communication which I received from the celebrated Wi Tamihana Tarapipipi of
Matamata, as follows:
A certain man had a male child born to him, then another male child, and
then another male child. He also had daughters. At last the father of this family
being at the point of death, the sons and daughters and all the relations assembled
to hear his last words, and to see him die. And the sons said to their father: Let
thy mouth speak, O father, that we may hear your will; for you have not long to
live. en the old man turned towards his younger brothers, and spoke thus:
Hereaer, O my brothers, be kind to my children. My cultivations are for
my sons. Such and such a piece of land is for such and such a nephew. My eelweirs, my potato gardens, my potatoes, my pigs, my male slaves, and my female
slaves are for my sons only. My wives are for my younger brother.
Such is the disposition of a mans property; it relates only to his male children.
From this it appears that the head of a family had a recognized right to
dispose of his property among his male ospring and kinsmen, and that his will
expressed shortly before his death in the presence of his family assembled for that
purpose possessed all the solemnity of a legal document.

RAHI.
is proverb was also applied in case of a war as a sucient reason for not sparing such relation.
Traditions and Superstitions of the New Zealanders. Edit. , p. .

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is the term applied to a tribe reduced to a dependant condition by a conquering

tribe. e same authority says, Hear the custom in regard to lands which are held
by right of conquest, that is lands fallen to the brave (kua riro i te toa). Suppose
some large tribe is defeated. Suppose that tribe is defeated a second and a third
time, till at last the tribe becomes small, and is reduced to a mean condition. It is
then made to do the work of dependantsto cultivate the land for food, to catch
eels, and to carry wood. In short, its men are treated as slaves. In such a case their
land passes into the possession of the tribe whose valour conquered them. ey
will not think of striving against their masters; because their power to ght has
gone from them. ey were not brave enough to hold possession of their land, and
although they may grow numerous aerwards, they will not seek for a payment
for their former losses; for they are fearful, and say among themselves, Dont let
us strive with this tribe, lest we perish altogether, for it is a brave tribe.
William ompson belonged to a victorious tribe; his sentiments therefore
have a natural bias in favour of the sole right to the lands of the conquered tribe
being with their conquerors. If, however, a member of the conquered tribe were
to be consulted on this point, we should learn that he had not abandoned all idea
of a right in the lands he had been allowed to retain, and was then occupying. Instances could be referred to where the conquered remnant of a tribe had regained
power enough to re-possess themselves of the lands formerly their own; and in
all cases where the conquerors have sold the lands of their tributaries the laer
have resisted the right of the sellers to dispose thereof irrespectively of their own
interests therein.

NGATI-HANUI.
One day a chief named Hanui and his travelling companion Heketewananga fell
in with the old chief Korako seated in the hollow trunk of a tree, which he had
converted into a temporary abode. en said Hanuis companion, I will make
water on the old mans head, to degrade him (lit., that his growth may be stunted).
Hanui was displeased; for the old man was his cousin, being the son of the younger
brother of his father Maramatutahi, that was the cause of his displeasure at the
words of his companion. But that fellow Heketewananga persisted. He would
not listen to the anger of Hanui, but climbed the tree in order to make water on
the head of the old man. And when he had done so, he jeered at the old man.
Ho! ho! now then your growth is stunted because of my water; for your head
has been made water on.
With this Hanui and his companion went on their way. When they were
gone Korako also went to seek his son. When he reached the bank of the river

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Waikato he saw some boys on the other side of the river at play near their Pa, and
called to them, Go and tell Wainganui to bring a canoe for me. We will bring
a canoe, said the boys. But the old man said No. I dont wish you to bring the
canoe. Go and call Wainganui. He himself must bring the canoe. So the boys
went and told Wainganui, Your father is calling you to go to him with a canoe.
Why did not you go? said Wainganui. We oered to take the canoe to him, said
the boys, but he was not willing. He said that you must take the canoe to him.
So Wainganui went in a canoe, and when he reached the other side of the river
he called to his father to come down to him. But his father said, Do you come
up here to my side. So Wainganui le the canoe and went to his father; for he
knew that he had something important to say to him. en seating himself by his
fathers side he said What means this that you have done? e father said, My
son, I have been wronged by your uncle Hanui and by Heketewananga. What
sort of wrong? inquired the son. My wrong, said the old manmy wrong.
Heketewananga climbed on top of my house, and made water on my headat the
same time he jeered me, Ho! ho! now then your growth is stunted. en the
son said to his father, Ha! you were all but murdered by those men. eir act
shall be avenged. eir heads shall soon be struck by my weapon. en turning
in anger he went back to his canoe, and returned to the Pa.
Without delay he called together the whole tribe, and made known to them
all that his father had told him. Aer the tribe had heard the wrong done to their
old chief, they assembled at night to deliberate, and determined to go the next
morning to kill those men. en they retired to rest. At daybreak they arose and
armed themselves, in number three hundred and forty, and set out for the Pa at
Hanui.
e men within that Pa were more than six hundred. So when they saw
the armed party coming to aack the Pa, the six hundred rushed out to ght,
and a bale took place outside. e men of the Pa were driven back, and the
conquerors entered it with them. en while the men of the Pa were being struck
down Wainganui shouted to Hanui, Be quick, Hanui, climb on top of your house,
you and your children and your wives. So Hanui and his children and his wives
climbed on the roof of their house. But most of the men of his tribe were killed,
some only being le to be a Rahi, in which condition they now remain.

TAPUIKA.
It may happen that a tribe is driven o its lands by a conquering tribe, who may
hold possession of the conquered lands for many years, but be, in their turn, driven
o by the assistance of tribes allied to the original possessors of the land. It then

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becomes a question what right the allied tribes acquire in the recovered lands. A
case of this sort came under my notice thus: I was instructed to purchase for the
Government a piece of land of moderate size at Maketu to be occupied as a Mission
station. As I had built a house on this land on a title of mere right of occupation,
or as expressed in Maori, Noho noa iho, and had resided there for some time,
I thought, naturally, that the persons, at whose invitation my house had been
placed there, were the persons to whom the land belonged. An arrangement was
therefore made with them for the purchase of the land required, and a price agreed
on. One night shortly aer I was awoke from sleep by a knocking at the door of
my house. My visitors were a deputation from some of the tribe Tapuika who
had a small Pa below my house by the river side, at some distance from the large
Pa by the mouth of the river. eir business was to warn me not to complete
the purchase of the land, the persons with whom I had contracted being, as they
armed, only occupiers and not owners thereof; whereas their tribe Tapuika were
the owners, and the mana of the land belonged to their chief Te Koata. ey came
by night because they did not wish their interference to be known publicly, as it
would cause disputes. And it did cause dispute when their nocturnal visit and its
object was made public the next morning. However a good result came of it, for
it was agreed that the question of title should be referred to the decision of the
chiefs of the whole Arawa tribes.
A general assembly of the tribes consequently met at Rotorua, when it was
shown that the land I proposed to purchase came within the old boundaries of
Tapuika. But several generations before the present the Pa at Maketu had been
taken by the hostile tribe Ngatiawa, and the Arawa tribes, including Tapuika, had
been driven from the sea-coast to Rotorua and elsewhere. When the ax trade
with Sydney was in vigour, many of the Arawa natives had been permied to return to scrape ax for sale to a trader named Tapsell who was stationed at Maketu;
and at length the combined Arawa tribes expelled Ngatiawa, and recovered the
lands of their forefathers. ey then established themselves in force at Maketu,
and some of them marked out by boundaries, and took possession of land originally belonging to Tapuika, for their own use. Tapuika did not oer any objection
to this, but now said that the land so taken was merely given up for their occupation, and that the mana of their chief Te Koata over the land had never been given
up.
e decision of the chiefs of the Arawa, to which Te Koata, who was present,
assented, was that as Tapuika could not have recovered their lands if unassisted
by other Arawa tribes, the land of Tapuika which had been taken possession of by
the ghting men of the combined tribes now belonged to those men, or expressed
in their own words, kua riro i te toa, had gone to the brave.
is decision was important, as it established a precedent of value in dealing


with any lands similarly circumstanced elsewhere in New Zealanda precedent
being always a powerful argument with the Maori.

THE EARLY SETTLERS.

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When foreigners, called by the natives Pakeha, rst came to New Zealand, they
were admied readily by the Maori to dwell among them. ey were allowed
to acquire land by purchase, and to form alliances with their families; and the
children of such connections were considered as belonging to the tribe of their
mother. ey were never treated as belonging to a stranger tribeas tangata ke.
Tku pakeha, toku matua, my own pakeha, my father, were the common terms
used to denote their sentiment of relationship.
It is not to be wondered at that every tribe in these islands was at rst
anxious to have Pakeha selers dwelling with them, and was ready to admit them
to the privileges of tribesmen, for through them they could obtain what they most
valued of the worlds goods. But when dissensions arose between the two races,
notably about land, and issued in war, the feelings of those who took up arms
became modied, and their old friends, the Pakeha, were no longer looked on as
matua or fathers, but rather as tangata ke, or strangers.

THE WAITARA DISPUTE.

It is a recognised mode of action among the Maori, if a chief has been treated
with indignity by others of his own tribe, and no ready means of redress can be
obtained, for the former to do some act which will bring trouble on the whole
tribe. is mode of obtaining redress is termed whakahe, and means puing the
other in the wrong. Strange to say, this very dangerous principle of action, by
whatever great evils it may be followed, obtains the respect and not the censure
of the whole tribe for the person who adopts it.
Being in the neighbourhood of Matamata some years ago, not long before
the war broke out in Waikato, I heard in conversation with a chief of Ngatihaua,
who had taken part in the war at Taranaki, that the reason why Teira proposed
to sell Waitara was to obtain satisfaction for a slight put upon him by Wi Kingi
in connection with a private quarrel. I never had an opportunity to verify the
facts narrated, but there was in them nothing improbable, and according to Maori
usage they accounted for Teira having acted as he did.
Paora Te Ahuru.
Hei whakahe mo Wiremu Kingi was the expression used.

()

()

e land thus oered for sale was estimated to contain about six hundred
acres, the whole of which had, in former years, been thickly inhabited, and apportioned among a great many individuals and families. It was therefore of the
character comprised under our division No. . Teira and those more nearly allied
to him oered to sell the whole six hundred acres, in opposition to the wish of Wi
Kingi and others who claimed rights in the land.
at Kingi and his party had substantial claims to portions of this land,
and that such was the original ground of his opposition to the sale appears from
several leers wrien by natives at the time as a kind of protest, particularly from
one wrien by Riwai Te Ahu in which he says: e reason why Wiremu Kingi
and his party made so much objection, when Teira proposed that the place should
be sold to the Governor, was the fear lest their land and ours should be all taken
as belonging to Teira.
A chief of great inuence well supported has no doubt frequently acted
as if he could dispose of large tracts of land without consulting others who had
rights included therein. But he never thought of asserting a right to ignore in toto
the rights of others not parties to the sale. On the contrary, the chief and they
who had shared the purchase money would say to other claimants who had not
received any part of the payment, either that they should be satised out of a
future payment (for it was a general, though an impolitic and bad custom, to pay
by instalments in such transactions), or that they might themselves apply to the
purchaser for payment of their interests, or that they might hold fast to their own.
If before paying any part of the purchase money to Teira, he had been required to mark out the boundaries of those portions of the six hundred acres which
he and his party claimed, the onus probandi would have been placed on the right
man. It would then have been discovered that those portions were detached and
of various shapes and sizes, and in some cases only to be approached by narrow
paths, and that some of his boundaries were disputed. For all which reasons what
he could have rightfully sold would have been of lile value for the occupation
of our colonists.
But in addition to any claim of Wi Kingi and others whom he represented to
the ownership of portions of the six hundred acres oered for sale by Teira, they
had a further right not to be disturbed in their holdings, which does not appear
to have been considered at the time.
When the Te Ati-awa tribes determined to abandon Cooks Straits and return to the lands of their ancestors about Taranaki, they were still in dread of their
old enemies the Ngatimaniapoto. It was therefore arranged among them, for their
beer security, that they should form one united selement on the south bank of
the Waitarathus placing the river between themselves and the common enemy.
Supposing, therefore, that Wi Kingi and his division of the tribe had no land ac-

()

tually their own by ancient right at the place thus occupied, they had acquired a
right by virtue of the arrangement made, a right recognised by old native custom,
on the faith of which they had expended their labour in building houses, as well
as in fencing and cultivating the land, to disturb which, in a summary manner,
could only be looked on as an oensive act. We have seen also how in relation
to the dispute between Tapuika and the Arawa tribes it was adjudged by general
consent that the laer had acquired a permanent right to the lands which they
had occupied under somewhat similar circumstances.
ere appears lile reason to doubt that Teiras proposal to sell Waitara
was prompted by a vindictive feeling towards Wi Kingi; for he knew well that by
such mode of proceeding he would embroil those who would not consent with
their European neighbours. At the same time it is a rather mortifying reection
that the astute policy of a Maori chief should have prevailed to drag the Colony
and Her Majestys Government into a long and expensive war to avenge his own
private quarrel.

APPENDIX.

()

()

MAORI TERMS OF RELATIONSHIP.

T. An ancestormale or female.
M. A father, or uncle either patruus or avunculus.
P. e same.
W. A mother, or aunt on either side.
T. Eldest nephew.


T. Eldest niece; also used more generally.
T. Son, or nephew.
T. e same.
T. Elder brother of males, elder sister of females; also elder brothers ildren
in reference to younger brothers ildren, elder sisters ildren in reference to
younger sisters ildren.
T. e younger brother of males, the younger sister of females; also the younger
brothers ildren in reference to elder brothers ildren, the younger sisters
ildren in reference to elder sisters ildren.
T. A sisters brother.
T. A brothers sister.
I. A nephew, or niece.
H. A father-in-law, or mother-in-law.
H. A son-in-law, or daughter-in-law.
T. A mans brother-in-law, or sisters sister-in-law.
A. A womans brother-in-law.
A. A mans sister-in-law.
P. A brothers ildren, or sisters ildren; also the youngest ild of a family.
M. A grand-ild, or ild of a nephew or niece.
H. A relation in general.
W. A blood relation.
A. e rst born male or female.
W. A mans younger brother: literally the foot.
H. Syn. tuakana.


M. A married man or woman.
T. A single man or woman.
P. A widow.
P. A betrothed female, also a female of rank restricted from marriage.
H . A betrothed female. N.B.ere is a distinction between
a Puhi and a wahine taumaro. e betrothed female is a Puhi in reference to
her fathers act of consent, and a wahine taumaro in reference to her future
father-in-laws act of consent to the arrangement.

VOCABULARY
OF SOME MAORI WORDS REQUIRING EXPLANATION.

()

I has the sense of tapu when occurring in karakia, or invocations of spirits.

K, the spirit of the germ of a human being: also called Atua nohowhare, or house-dwelling Atua. Verbi kahukahu signicatio simplex est panniculus; et panniculus quo utitur femina menstrualis nomine kahukahu dicitur
. Apud populum Nov Zeland creditur sanguinem utero sub tempus
menstruale eusum continere germina hominis; et secundm prcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer (tapu), haud
aliter qum si formam humanam accepisset: mulierum autem mos est hos panniculos intra juncos parietum abdere; et hc de caus paries est doms pars adeo
sacra ut nemo illi innixus sedere audeat.
K. is word generally rendered by charm, does not signify what
the word charm would mean, in its popular sense. e word invocation conveys
more correctly its meaning; for it is a prayer addressed to spirits of deceased
ancestors, in form somewhat like a litany.
K, one whom the spirit of an ancestor visits, and who is its medium
of communication with the living.
P, a spirit, the author or rst teacher of any karakia.
T, any very sacred ancestral Spirit: also sometimes applied to the

()

female Ariki.
T, a person who is being instructed by a tohunga, or by the spirit of a
parent or ancestor. He had to submit to a strict fast of several days before he was
taught any important karakia.
T, or T, the spirit of one who when living was noted for powerful
karakia.
T, a strip of ax leaf or toetoe so placed as to serve as an imaginary pathway for an Atua. In sickness a tiri is suspended above the head of the sick person
to facilitate the departure of the Atua who causes the disease. A tiri is also suspended near the kaupapa, when he desires his Atua to visit him. It is also applied
to signify the karakia used on such occasions.
T, a person skilled in karakia, also one skilled in any cra.
T, a sacred place where oerings of foodrst fruitsfor the Atua
were deposited.
W, the Spirit of anyone who when living had learned the karakia
of his ancestors: thus when a tauira died he became a wananga.

TE KARAKIA
Mo te pikinga o Tawhaki ki te Rangi.vid. p. .
Piki ake Tawhaki i te ara kuiti
I whakatauria ai te ara o Rangi,
Te ara o Tu-kaiteuru.
Ka kakea te ara wha-iti,
Ka kakea te ara wha-rahi,
Ko te ara i whakatauria ai
To tupuna a Te Ao-nunui,
A Te Ao-roroa,
A Te Ao-whititera.
Tena ka eke
Kei to Ihi,
Kei to Mana,
Kei nga mano o runga,
Kei o Ariki,
Kei o Tapairu,
Kei o Pukenga,
Kei o Wananga,
Kei o Tauira.

TE TUKU O HINE-TE-IWAIWA.vid. p. .

()

Raranga, raranga tku takapau,

Ka pukea e te wai,
Hei moenga mo aku rei.
Ko Rupe, ko Manumea,
Ka pukea: ! !
Mo aku rei tokorua ka pukea.
Ka pukea au e te wai,
Ka pukea, ! !
Ko koro taku tane ka pukea.
Piki ake hoki au ki runga nei:
Te Matitikura, ! !
Ki a Toroa irunga,
Te Matitikura, ! !
Kia whakawhanaua aku tama
Ko au anake ra.
Tu te turuturu no Hine-rauwharangi;
Tu te turuturu no Hine-te-iwaiwa.
Tu i tou tia me ko Ihuwareware;
Tu i tou kona me ko Ihuatamai.
Kaua rangia au e Rupe.
Kei tauatia, ko au te inati,
Ko Hine-te-iwaiwa.
Tuku iho irunga i ton huru,
I tou upoko,
I ou tara-pakihiwi,
I tou uma,
I to ate,
I ou turipona,
I ou waewae.
E tuku ra ki waho.
Tuku ewe,
Tuku take,
Tuku parapara.
Naumai ki waho.

KARAKIA
Mo te wahine i pkia nga u i te whanautanga o te tamaiti.vid. p. .

()

Nga puna irunga te homai,

Te ringia ki te matamata
O nga u o tenei wahine;
Te kopata i te rangi te homai
Hei whakato mo nga u
O tenei wahine:
Ki te matamata o nga u
O tenei wahine:
Nga u atarere reremai
Ki te matamata o nga u
O tenei wahine:
Nga u atarere tukua mai.
Tenei hoki te tamaiti te tangi nei,
Te aue nei i te po nui,
I te po roa.
Ko Tu-te-awhiawhi,
Ko Tu-te-pupuke,
Naumai ki ahau,
Ki tenei tauira.

KARAKIA
Mo te whakapikinga o te ara o te tupapaku ana ka mate, kia tika ai te haere ki nga
mea kua mate atu imua.vid. p. .
Tena te ara, ko te ara o Tawhaki,
I piki ai ki te rangi,
I kake ai ki tou tini,
Ki tou mano:
I whano ai koe,
I taemai ai to wairua ora
Ki tou kaupapa.
Tenei hoki ahau
Te mihi atu nei,


Te tangi atu nei
Ki to wairua mate.
Puta purehurehu mai
To putanga mai ki ahau,
Ki to kaupapa,
I piri mai ai koe,
I tangi mai ai koe.
Tena te tiri,
Ko te tiri a o tupuna,
Ko te tiri a nga Pukenga,
A nga Wananga,
Aku, a tenei tauira.

()

HE WHAKAMURI-AROHA.vid. p. -.
Aha te hau e maene ki to kiri?
E kore pea koe e ingo mai ki to hoa,
I piri ai korua i to korua moenga,
I awhi ai korua,
I tangi ai korua.
Tena taku aroha
Ma te hau e kawe ki a koe,
Huri mai to aroha,
Tangi mai ki to moenga,
I moe ai korua.
Kia pupukeawai to aroha.

TE POROPORO-AKI A TAMA-TE-KAPUA.vid. p. .
E papa nga rakau i runga i a koe,
Mau ake te Whakro ake. Ae, Ae.
E haere nga taua i te ao nei,
Mau e patu. Ae, Ae.


Transcription note
e following typographical errors (or presumed such) have been corrected:
- p. , l. -: By Tiki, by Rangi, by Papa. > By Tiki, by Rangi, by Papa.
- p. , l. : Hine-ruakimoe > Hine-ruakimoe.
- p. , l. : =straight-neck Tane > =straight-neck-Tane
- p. , l. : (=the tender one). > (=the tender one).
- p. , l. : designed to be eat > designed to be eaten
- p. , l. --: the paragraph For tradition as to Tuhuruhuru has been
treated as an additional footnote.
- p. , l. -: vid Sir Geo. Greys > vid. Sir Geo. Greys
- p. , l. -: Breathe strong thy long, > Breathe strong thy lung,
- p. , l. -: Traditions and Supersitions > Traditions and Superstitions
- p. , l. : e kohukoku > e kohukohu
- p. , l. -: in our own house, > in our own house.
- p. , l. -: said Kahu; > said Kahu;
- p. , l. -: Vid: Sir G. Greys > Vid. Sir G. Greys
- p. , l. -: named the lake Te Roto-iti-kite-a-Ihenga > named the lake
Te Roto-iti-kite-a-Ihenga
- p. , l. : and my ngakoa. > and my ngakoa.
- p. , l. : e name of the island, said Ihenga > e name of the
island, said Ihenga
- p. , footnote: p. > P. .
- p. , l. - (note): footnote marker missing
- p. , l. : mothers tribe. > mothers tribe.
- p. , l. --: returned to the Pa. > returned to the Pa.
e Errata of the book has been transcribed faithfully, and its corrections have
been carried into the text. However, on p. , the word to be corrected is apparently harekeke and not Herekeke. e entry is even misplaced in the list, which is
sorted in order of appearance.


*** END OF THIS PROJECT GUTENBERG EBOOK MAORI RELIGION AND
MYTHOLOGY ***

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