anagnovaMwagMMH THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ■ 1 ANCIENT TATTOOING. MOKO-KURl. THE ANCIENT HISTORY OF THE MAORI, MYTHOLOGY AND TUADITIONS. HORO-IJTA OR TAKI-TUMU MIGRATION. JOHN WHITE VOLUME I. WELLINGTON : BY authority: GEORGE DIDSBUUY, GOVERNMENT PRINTEB. 1887. All rights reserved. I thought, my child, I had severed the hold of night over us When at thy birth the fruitful winds of years of plenty blew. And met in crowds, and heralded the coming Pleiades, And banished famine, hunger, want, and need from man. Then man was guided to the island Wai-ro-ta ; The star Pu-auga led him to Earo-tonga, Where he built the house Maru-ao-uui, And, guided by To Whaka-ha, he went to Hawa-i-ki. And built the house called llaugi-aio, And i)laced the twins of Tai-nga-hue [sun and moon] Far in the sky, as signs for ever in the heavens. Ancient Maori lament of Tii-ra7i-kaiva for his murdered child. oa V. I PREFACE. Some explanation of the disjointed nature of th© contents of this work is, no doubt, due to the reader. The histories of other peoples are based upon monuments, inscriptions in wood or stone, or upon other records : the Maori had not reached this state of advancement, and, though he valued know- ledge in the very highest degree, it was entirely preserved in memory and transmitted orally. He had for ages held tenaciously to the mode of life imposed upon him by the laws and customs of his mythology, and he held his sacred knowledge in such awe that to divulge it to those not of his own race, or even to the junior branches of his own people, was to incur the penalty of death. So thoroughly was he imbued with the principles of his early teaching that, even after he had been taught and had adopted the tenets of the Christian faith, his priests would not dare to disclose some of their secrets. When reciting the history of the Taki-tumu, a priest gave certain portions, and left other parts untold ; and when asked to fill up the omission he replied, " The parts I have not related are so sacred that I withhold them in dread of sudden death." Nor could any logic or persuasion rid him of that fear, or prompt him to give the information. Vr PBEFAOE. In the liistory of Te-Arawa, the priest acted in a similar manner, and excused himself by saying, " I cannot ^nve some of our sacred history, as not an old priest now remains alive v/ho has the power to perform the ceremonies to save me from the penalty of divulging the sacred words of the gods." When the yonng chief who wrote the histor}^ of Tai-nui from the dictation of an old priest asked that the whole of it should be related to him, he was answ^ered, " Since the Whare-kura, in which our learned priests taught our history, have been neglected, no house is sacred enough for the whole of our history to be recited therein, and I am not able to defend myself from the consequences which would most certainly follow^ if I were to teach you the whole of our sacred history." The Mamari priests refused to give all their sacred history for the same reason, and added, " Our gods are not annihilated — they are only silenced by the superior influence of the European God. We are still in the power of our Maori gods, and if we divulge the sacred lore of our ancestors the gods will punish us with death." Therefore, to give the most perfect history of the Maori people possible under such ch-cum- stances, it was deemed best to compile it as herein given, and, further, as the priests of difierent fami- lies of the same migration give different readings of the same parts of their history, to give all these, so that they may explain each other. Such chiefs as Matiaha-Tira-morehu, of the South Island ; Reihana-Waha-nui, of Wai-kato ; Wiremu Maihi-Te-Eangi-ka-heke, of Eoto-rua; and Aperahama-Tao-nui, of Nga-puhi ; men of supreme PREFACE. V rank, who under the old regime Vvould have held first rank in Whare-kiira, whose minds have been thoroughly transformed by the truths of Christi- anity, would have given the whole Maori historj^ consecutively from the creation, with the myth- ology, migrations, wars, customs, superstitions, rites, and ceremonies ; but, unfortunately for us, these men were born too late — that is, their edu- cation began after the Whare-kura and its rites had been neglected. The poem, song, or chant placed at the head of each chapter (translation of which is given in the English part) is the expression of the feelings of joy or sorrow of its composer ; who also set the tune or chant to which it should be sung (a). The Maori poet never sang of an imaginary joy or sorrow. Over each fragment in this volume is placed the name of the tribe (Jiajni) from which it was ob- tained ; and it will be observed that these are the names of the principal tribes (iwi) representing the various migrations at the present day. The Maori version is given as written by, or from the dictation of, the priests. In a few places tlieir language is more forcible than elegant : the Maori scholar will observe that the translation of such passages, if not quite literal, includes the sentiments of the composers ; and where a sacer- dotal or obsolete word or idiom occurs, a synonym follows in a parenthesis. The priests speak of the gods as moved by human passions, and as acting and speaking like men. Their accounts of creation, of the gods, and of the chronological order of parts of their VI PREFACE. mythology, and of the creation of the world, and of man and woman, vary considerably; so also do the names of several of the gods, and of priests, and of battles ; in many instances even the sexes of the gods, and priests, and heroes do not agree ; neither do the navigators always agree as to the canoes, or the localities of some of the ancient battles, or the heroes who took part in them. When a name differs in form or orthography, or where it bears more than one meaning, these are respectively given, with explanations of various other matters on which the priests differ, in the dictionary to be appended to the complete work, as indicated by the letter (d) in the several volumes : these explanations, it is hoped, will aid, not only the young Maori scholar, but also the ethno- logical investigator in his researches respecting the various tribes who occupy the islands of the South Pacific. Genealogical charts of the various migrations will be given in a separate volume, and it will be seen that the work has been compiled in the order in which it now stands in accordance with them. I would record my obligations and thanks for matter received from the late Eev. C Creed, the late Rev. R. Taylor, and the late Eev. J. F. H. Wohlers. With great pleasure and gratitude I also record here the names of those priests who have given the histories of the respective migrations, namely : — Nepia-Po-huhu, Wairua, Paratene-oka-whare, Apiata, Eihari Tohi, Karauria-Nga-whare, Waka- PREFACE. Vn Tahu-ahi, Paora-Te-kiri, Ihaka-Nga-hiwi, Harawira- Ta-tere, and John Jiiry-Te-whata-horo, of the Taki-tumu ; Wi Maihi-Te-rangi-ka-heke, Tohi-te-uru-rangi, Haupapa, Wiremu-Hika-iro, and Te-ao-o-te-rangi, of the Arawa ; Kiwi-hua-tahi, Wiremu Nero-Te-awa-i-taia, Tikapa, Euihana-Te-whakaheke, Wata-Kuku-tai, Wiremu -Te-wheoro, Hoterene-Tai-pari, Hoani Nahe, Hohepa - Tama-i-hengia, and Te-ao (of Kawhia), of the Tai-nui; Te Otene-Kikokiko, Te Keene-Tanga-roa, Wi Tipene, Paikea, Matitiknha, Tipene (of Whanga- rei), Paora-Tu-haere, Waka-Nene, and Te-Ngau, of the Mahuhu ; Mohi-Tawhai, Taka-horea, Taku-rua, Hakiaha (of Omanaia), Pereha-Te-kune, Te Mangumangu, Papahia, Aperahama-Tao-nui, Moe-tara, Te-Atua- wera, and Whare-papa, of the Mamari ; Hori Kingi-Te-anaua, Te-mawae, Hoani Wire- mu Hi-pango, Kawana-Paepae, Pehi-tu-roa, Apera- hama-Tama-i-parea, Mahau, Ihaia - Kiri-kumara, and Piri-Kawau, of the Ao-tea. The recital of these names recalls the delight- ful hours, spread over the last half-century, when their possessors, most of whom are no longer in the flesh, sitting under a shady tree, on the out- skirts of a forest, and remote from the abodes of men, rehearsed the sacred lore of their race, and in solemn dread slowly repeated the sacred incan- tations of their mythology, or performed the cere- monies of the Niu, Tohi-taua, Awa-moana, Ki-tao, Pihe, and other rites, as they were taught by those of past generations. In them I recognize men of Vrri PREFACE. noble and heroic spirit, who, wliile they acknow- ledged and dreaded the malignant power of the gods of their fathers, yet dared to disclose some of their sacred lore to one of an alien race. JOHN WHITE. Wellington, 3rd January, 1887 Note. —The alphabet of the Maori language consists of fourteen letters, which are hereunder given in the order in which they were ar- ranged by those who first compiled the alphabet, namely : — A is pronounced as a in Father Fj „ a „ Fate I „ e „ Ea,t O „ „ No U „ 00 „ Boot H is called ha, the a pronounced as a in Father K „ ka, M „ ma, N „ na, P „ pa, R „ ra, T „ ta, \V „ wa, Ng is a nasal sound, and rather difficult to obtain ; but if the English word " sting " is written thus, " stiuga," and the added a sounded as a in " Father," the sound of the IMaori Ng will be obtained. e-O'iiH ^'b- CONTENTS, ■Chapter. INTRODUCTION. The gods, liow represented Notes and words I. Whare-kura VScliool of Agriculture . . Astronomical School . . II. Mythology of Creation Origin of various gods . . Origin of Tane Gods of the winds Gods of the upper worlds Seasons of the year Cold and heat Gods of misfortune and disease Produce of the earth eaten Gods of food III. Tane and Rebellion of Spirits Fire first known Battle in the heavens . . First murder in the world Origin of cannibalism . . Origin of death IV. Division of Heaven and Earth Origin of stars and clouds Origin of sun and moon Stars and their names Ta-whaki worshipped . . Offerings to gods, how jiresented Origin of fish . . Ta-whaki in quest of his father Ta-whaki ascends on a .spider's thread Ta-whaki kills his enemies Birth of Wahie-roa and Rata V. Death of Wahie-roa Eata's voyage The attack . . The stone axes Matuku killed Prisoners taken Warriors embark Page. 1 i 7. 13 lo 17 19 21 23 25 27- 29 31 33 3.5 3(> 37 39 41 43 45 46 49 51 53 55 57 59 61 63 65 67 68 69 71 73 75 77 70 X CONTENTS. Chapter. Page. VI. Dkitii of Wahie-roa . . . . . . . . . . 81 Rchua and Rupo . . . . . . . . . . 83 Death of Kai-tangata . . . . . . . . 85 Awa-nui-a-rangi .. ., .. .. ..87 Death of Karihi .. .. .. .. ..89 Rata and the fairies . . . . . . . . . . 91 Attack on Matuku . . . . . . . . . . 93 VII. Attempt to Murder Ta-whaki . . . . . . . . 95 Whai-tiri and her children .. .. .. ..97 Attempt to murder Ta-whaki . . . . . . . . 99 Ta-whaki ascends to Heaven . . . . . . . . 101 War on the fairies . . . . . . . . . . 103 Death of Maru . . . . . . . . . . 105 Offerings to gods . . . . . . . . . . 107 Revenge of Rongo-mai . . . . . . . . 109 Whai-tiri the blind . . . . . . . . . . Ill Hine-nui-te-po . . . . . . . . . . 113 VIII. Ta-whaki ascends to Heaven .. .. .. .. 115 Hapai and Ta-whaki . . , . . . . . . . 117 Ta-whaki baptizes his child . . . . . . . . 119 Whai-tiri and Kai-tangata . . . . . . . . 121 Ta-whaki and Karihi . . . . . . . . . . 123 Ta-whaki and Tama-i-waho . . . . . . . . 125 Whati-tiri mistaken . . . . . . . . . . 127 Tawhaki and Hapai-a-maui . . . . . . . . 129 Tane and Hine-hau-one . . . . . . . . 131 IX. Creation op Woman . . . . . . . . . . 133 Tane in search of Rehua . . . . . . . . 135 Tane in search of Hine-hau-one . . . . . . 137 Ocean made .. .. .. .. .. .. 139 Tane separates Raki and Papa . . . . . . 141 The living water of Tane . . . . . . . . 143 X. The God Tane . . . . . . . . . . . . 144 Trees produced by Tane .. -.. .. .. 145 Tane in search of his wife . . . . . . . . 147 Stars obtained by Tane . . . . . . . . 149 XI. Creation op Man and Woman . . . . . . . . 151 Creation of man . . . . • - » . . . 153 Creation of woman . . . . . . . . . . 155 Rangi and Papa separated . . . • . . . . 161 Woman made . . . . . . . . . . 163 'XII. The Deluge .. .. .. .. .. ..165 Chiefs and high priests . . . . . . . . 167 The flood .. .. .. .. .. ..173 The raft on the waters . . . . . . . . 175 Flood subsides , . . . . . . . . . 177 Offerings made for delivery . . . . . . . . 17 9 The earth convulsed . . . . • . . . . . 181 NGA UPOKO KORERO. Upoko. Wharangi. I. Nga Whare-kuea ,. 4 Whare-kura, ako ki te ngaki kai . 10 Whare-kura, tatai . 13 II. Te Ao . 16 Nga atua . 17 Ko Tane . 10 Ko Tanga-roa . 21 Nga wahinc a Rangi . . . 2'i Nga uri a Rangi . 25 Te kahui anu . 27 III. Rehua . 29 Nga atua tupehu . 31 Rehua raua ko Kahu-kura . 33 Hotu-a raua ko Rau-riki . 35 Pare-kura i te rangi . . . 37 IV". Raki ka weiiea I A Papa . 39 Raki raua ko Paia . 41 Rangi raua ko Paia . . . 43 Ko Puaka raua ko Tama-rcreti . . . 45 Whai-tiri me Kai-tangata . 47 Rurulii kere-po . 4U Ta-whaki me Mai-waho . 51 Te patunga a Ta-whaki . 53 Karihi raua ko Ta-whaki . 55 Tama-i-waho ko Ta-whaki . 57 V. Wahie-roa . 59 Ko Rata . Gl Ko Rata, ko l\īatuku . . . C3 Ko Rata, ko Tama-uri-uri . G5 Pu-nui, te waka a Rata . G7 Ko Whiti, ko Matuku . . . G9 VI. Whai-tiri raua ko Rupe . 71 Tane raua ko Rehua . . . 73 Ko Rehua . 75 Ko Whai-tiri . . 77 VII. Ta-wiiaki . 84 Ko ]Maru . 93 Ko Rongo-mai . 95 Ko Ta-whaki . . . 97 XII NGA LTOKO KOItKRO. CPOKO. Wharanf,H. VIII. Ta-WHAKI R.SUA KO llAPAl Ko Wai-tiri . . Ta-wliaki raua ko Wai-tiri Ta-whaki raua ko Karilii Ta-whaki raua ko Tania-i-waho Kai-tangata raua ko Whai-tiri . . Whai-tiri raua ko Ta-whaki Tane raua ko Iline-hau-ouo . 100 . 105 . 107 . 109 , 111 . 113 . 115 . 117 IX. Tane . . Tanc raua ko liohua . Tane Tane nic te moana Te-wai-ora-tane . 119 . 121 . 123 . 125 . 127 X. Tane .. Hine-a-te-po . . Hine-ata-uira . 129 . 131 . 133 Tiki-au-aha . . ♦ " " . 135 XI. Rangi raua ko Papa Ilonau-matua Tiki-au-alia . . lo-wahinc Waliine i hanga Rangi raua ko Ke\va . Tangata i hanga . 13G . 137 . 139 . 141 . 143 . 145 . 147 XII. Nga Ak]ki o Xkhe Te-waipuke . . Nga atua wahine Nga Tu-ahu . . Ka puta a Kahu-knra. . 148 . 157 . 159 . IGl . 163 f,---^Mi«§ir^>«;j--9 ERRATA. Ekglif>h. Page 8, lino 4,/o)- dca read death. Page 8, line 7, /or wa o-ead was. Page 8, lino 18, for ris read rise. Page 25, line 33, /or Tane-mi»i-\vhafc read Tane-nii;);i-\vhare. Page 72, line (},for Matuku-nri-uii read ]\Iatukn. Page 79, after line 32 add " My food is man." Page 81, line 3, for rembling read trembling. Page 81, line 24, /or Mae-walio read Mac-wa-hiia. Page 94, line 7, /or Pou-ma-tango-tango read Pou-ma-tang«-tanga. Page 121, line 7, /or Pu-o-te-toi read, Pu-o-te-toc. Page 131, line 29, for Hine-i-tauira j-fflf? Hine-«/a-uira. Page 142, line 33, for Huru read Hurunga. Page ISO, line 19, for īo read īa. Page 158, line 20, for To-wheta-mai read lo-whota-niai. Page 171, line 13, /or Kumi-knmi-maro (stiff beard) 7rad Kunu-kurai- maroro (strong beard). Page 176, line 9, for Te Kapz/nga read Te Kaponga. Page 176, line 12, for Pou-hoatz/ (the staff given) rt'ftfZ Pou-hoatfl (spear stuck upright). Page 176, line 14, /w Moana-?;»/ (great sea) read 'Moana.-iiri (black sea). Maoui. Maori title-page, for 1886 read 1887. Page 1, line 10, for Wercngitanc read Werengitana. Page 7, line 38, for akono read akona. Page 10, line 18, for kia e korc read kai e kore. Page 10, line 20, for mokio read mokrt/. Page 11, line 8, for e marama a read e maraina ai. Page 39, line 4, for ka ek/ read ka eke. I'age 40, line 7, for tika ua read tika ana. Page 50, line 10, for tuakina read tuakrnia. Page 61, read line 32 without the full stop at the end. Page 65, line 33, /or ano read ami. Page 69, line 25, for kahora read kahorf. Page 72, line 17, for Te mane read To mare. Page 72, lino 18, for Te mane read Te mare. Pago 73, line 4, for Tane read Rupe. Page 77, line 38, for Wo-hai-tiri read o Whai-tiri. Page 84, line 25, for Puanga read Punga. Page 115, lino 4, for Mate i-ead Mate/. Page 115, lino 7, for Mate read IMata. Page 119, lino 25, for Totaread Toto. Page 144, line 27, for Riwa i-ead Kewa. INTRODUCTION. The New Zealander shall speak for himself. Un- acquainted with letters, and living in the Stone Age of the world, he shall relate the history of a people isolated for ages from the civilized nations of the world, and shall tell how his race for ages lived, loved, worshipped, worked, and warred. His traditions, preserved with the most austere religious care, and rehearsed from age to age in the presence of the most select circles of youths by high priests of most ascetic life, who had received their knowledge from the gods, have preserved for him a history reliable as the histories of tribes sharpened by continual contact, and ripened by emulation in the art of literature. His atuas, or divinities — Tu, god of war ; Ta-whiri-ma-tea, god of the sky ; Kongo, god of the kumara ; Tanga-roa, god of the sea ; Sau-mia, god of the fern-root — had each his course of priests, through whom he communicated with the people in benevolence and love, or in di-eadful majesty, and by whom only he was invoked, in solemn and awe-inspiring cere- monies — commanded the reverence of all classes of the people in every action of their lives. No undertaking of any kind was commenced without propitiating and invoking the aid of the particular divinity within whose province it lay. Thus the services of the priests were in continual 1 INTRODUCTION. demand, and their influence was unbounded in their respective tribes. The office of the priesthood was hereditary ; but birth and intellect alone would not qualify — the evidence of undaunted courage and unlimited hospitality was essential also. The jjriests were the educators of the people. Their schools of astronomy, mythology, pharmacy, and history were open to the eldest sons of the high priests only. Sometimes the second sons were admitted if they exhibited remarkable promise of excellence. To the schools of agriculture, manufacture, fish- ing, and hunting, all classes were admitted. A symbol of its presiding god was kept in each school. These symbols were sticks of equal length, with a knob at one end of each ; but there the resemblance ceased. That of Tu-mata-uenga was perfectly straight, and stood erect, as Tu did at the deluge. That of Ta-whiri-ma-tea was in form not unlike a corkscrew, to represent the whirling of the winds and clouds when Eangi attacked Tu at the time of the deluge. That of Tane had a semicircular bend at half its length, on either side of which it was straight. This bend represented the swelling and growth of bulbs, shrubs, and trees. The toTio of Tanga-roa was of a zigzag form, not unlike the teeth of a saw, to represent the waves of the sea. That of Eongo was in roimded wave-lines along its whole length, to represent the growth of the tuberous humara as it raised the earth in little imounds. The toJco of Hau-mia had three half-circles bending in one direction, equi-distant h'om each other. These were to represent the iiTegular and twisted form of the fern-root when newly dug up. To-Rx 'OLC^- ^OOL^e INTEODUCTION. Besides these divinities there were malignant spirits who became agents for evil for those who possessed the power for exorcising them. This art of witchcraft was known to a few only of the high priests. Its ceremonies and incantations were of the most awe-inspiring character, and those sup- posed to possess a knowledge of it were looked upon with the utmost dread. This knowledge came direct from the spirits themselves. The task our Maori has undertaken is no less than to give the traditions of his race as they relate to the creation of the world, the origin of its animal and vegetable life, the ancient wars in the home of his progenitors, the migrations and perils and arrivals of the several canoes in New Zealand, the people they found here, and the territory they respectively occupied ; the names given to the mountains, rivers, headlands, and their meaning ; the tales of folk-lore, of fairies, ghosts, and spirits, of monsters of the earth and sky; his traditions relating to the art of tattooing, and the ceremonies connected with births, marriages, deaths, and tapu ; and the songs and proverbs of his peoj^le. As this will be all told in the language of the historian, the translator has resolved to add to his part of the work a glossary and appendix, which will elucidate and explain ambiguities, and give illustrations of the affinity of the Maori language with the languages of several of the islands of the Pacific Ocean. He acknowledges with thanks the valuable con- tributions he has already received from enthusiastic friends, whose names will be published hereafter. NOTES. Wherever tho letter (d) occurs, further information respecting the word immediately preceding it will be found in the a])pendix. The nnmes in brackets at the heads of cha])terfi, &c. {i.e., Nga-i-tahu), are the names of tribes or sub-tribes wlicuce the tradition was obtained. A : Was the name given to the Author of the Universe, and signifies " Am the unlimited in power," " The conception," " Am the leader," and "The beyond all." Ao : Dawn, preceding day. The following are four versions of names for the star Canopus : — Ao-tahi : Ao, cloud, dawn, day ; tahi, one. Au-tahi : Au, stream, current, ripple ; tahi, one. A-tu-talii : A, is ; tu, stand ; talii, one. Tu-tahi : Tu, stand ; tahi, one. A-niwa-niwa : Eainbow. A,&m.; 7iiwa, giea.t, Atua, a term now used to signify "god," is a compound word, consisting of A, Tu, A. Atua-toro : Inquisitive, reconnoitring god. A-tua — a, drive, compel ; tua, to repeat incantations, ceremonies of worship, to invoke ; toro, to follow after as a spy, to creep as the vine of a plant on the groimd, to blaze up as a fire. Au : Compelling power, current, stability, king. JSika : To procure fire by friction. Two iDieces of wood, called kau-rivux- riiiia or kai-kolmrc, and kau-ati, were used. The kau-rima was about ten inches long, sharpened at one end in form of a boat's bow. This was rubbed perpendicularly lengthwise on the kau-ati. The friction of the katt-rbna on the kau-ati made a groove in which a dark dust collected in a ball at the end of the kau-ati furthest from the operator, which eventually emitted smoke ; this was taken and placed in a wisp of dry kie-kie leaves, and waved round and round till it broke out into a flame. Fire was thus procured for every occasion of life when that element was required. Hika (d). Ika-whenua : Lizard, fish of the land. When Rangi came to punish the five gods who separated him and Papa, the sons of Tanga-roa consulted whither they should flee. One went into the sea, and became a .shark ; the other remained on land, and became a lizard. Lizards and all the reptile family, when offered to the gods, are called ika- whcnua, fish of the land. lo : Power, soul, muscle, life. KaUu-kura : Ped garment, god of travellers, war, life, disease, and death, now represented by the rainbow. Kai-īcaka {kai, to eat ; toaka, medium through which a god acts) : Con- sumer or destroyer of mediums. This star is the harbinger of the new year. NOTES. 5 Kaliui-rua-maliU : Flock of the warm pit, time of year about our April in New Zealand. Kai : Food. Birds, humara, fern-root, and fish arc the four coward gods, Tane, Rongo, Hau-mia, and Tanga-roa, who, to escape the wrath of Rangi, transformed themselves into these respectively, and, though now degraded, are still partially gods nevertheless. Man, being of lower rank than these, may not, when offering gifts, or propitiating the other gods, go near to cooked food. Kaka-ho : Arundo conspicua, reed-grass. Kore : Divided, rent, cracked, nothingness. Maku: Watery, moist, damp. Mata-ariki (mata, face ; ariki, lord) : The Pleiades. This constellation appears in the first month of the Maori hew year, and presides over winter. These stars form the prow of the canoe Tai-nui. Mauri : Soul, seat of life. To hiccup is called toko-mauri {toko, to start, to leap up ; mauri, life within). Mua : Medium, mediator, representative ; first, commencement, origin ; an altar, a spot where offerings are presented, indicated by a viau-ku (tree-fern) or flax-bush. Pa : To hinder, to block, to obstruct ; a fortified settlement, a citadel, a fenced village. Pi-tau : The young centre fronds of the korau — Cyathea vicdullaris, tree-fern — was a considerable article of diet in olden times. Poi : To toss up and down, to dandle ; a game for females, played with balls about the size of a fist. Poi (d). Pu-anga (pu, centre ; anga, affix) : Highest, extreme point, climax, zenith ; star of midwinter, Rigcl, which ended the ]\Iaori year. The new year commenced with the first new moon afterwards. Po : Gloom, nothingness, night. Pu : Sanctitj', origin, centre of knowledge, king. Bangi : Heaven. Ba, sun, certainty ; ngi, laugh, shrivelled, unfinished, tmattractive. Behu-a {rehu, to chip off by blows, to procure fire by friction ; a, nominal affix) : The broken, the splintered. Rehuawas a god whose attribute was to cure the blind, resuscitate the dead, and cure all diseases. Is now represented in the star Sirius. Bimic : Sea-weed, the reliia which is used in modern times as funeral chaplcts, and offerings to the manes of the dead. Boi : Dwarf, shake, entangled, fern-root. This was one of the five gods who divided Rangi, Heaven, and Papa, Earth ; who, when Rangi came to punish them, turned himself into roi to escape destruction. Boi (d). Taha-raro : North side. South is called runga, up ; and north, raro, down. All ancient temples and dwellings were built to face the oast. The seats of honour in each were on the north side ; the first on entering was the most sacred, and the others descended relatively from it. Take : Foundation, origin, cause, king. Ta-ne : To slap in sport, to deride, to defy disaster. b NOTES. Taku-rua {taku, deliberate, slow, according to custom, guided by necessity ; rua, pit, storehouse) : Winter, time of slow action, in- activity, cautious use of food stored for winter; star Sirius, or dog-star. Tiki: First man created, a figure carved of wood, or other representation of man. Tapairti : Queen, supreme head of the female sex, high priestess, receiver of sacrifices and offerings made to the goddesses. Ta-pu : Ta, mark or paint ; pu, root, origin. The sacerdotal colour was red, and all prohibited things were painted with koko-wai. Honu, Tarcha (d). Toc-toe-tvliatu-vianu : Split in shreds. WJiatu, to weave, plait; vianu, bird, kite ; toe-toe, used in making kites. To-Jmere-roa : Drag on a long distance. Another name of Kahu-kurai Also means, to follow, to reconnoitre, to spy, a scout. Tu : To stand erect, the equal, the same, the character, the manner. Tua : A word limitless in meaning — namely, "Beyond that which is most distant," " Behind all matter," and " Behind every action." It also means the essence of worship, and is employed in the invocations to the elements and the heavens, and the ceremonies of baptism of male children. Of similar meaning, but of less extent, and of more local significance, are the names lo, Pu, Take, Tumu, Mua, Tapairu, and Au ; yet these were at times used as synonyms for Atua, in regard to authority or leadership. Tumu : That which projects beyond all other objects, headland ; a rest, or perch, or prop ; king. Tu-tahi : See Ao-tahi. Wahine : Woman. Man was created by the gods ; woman was an emana- tion from ra, sun, and riko-riko, quivering heat. Man, coming from the gods, is sacred ; and woman, being of lower origin, is not ; nor is she honoured at baptism by the rites of Tu, the god of war. Wcro-i-te-ninihi, Wero-i-te-kokoto, Wcro-i-tc-ao-viaric (wero, to call atten- tion ; ninilii, to sneak out of sight ; kokoto, changed, decayed ; marie, quiet, peaceable) : These were the names of ceremonies performed to Mango-roa (a) (Magellan Clouds). WJiare-matoro [loliare, house ; matoro, to incite, to woo) : A house in which the youth of both sexes passed their winter nights — a resort of all who could relate tales of folk-lore. Wltai : To follow, to search after, to scout ; a game not unlike that of cats'-cradle. Wi-wi: Dread, trouble, wonder ; the common rush, jmwcws. TATTOOING PRACTISED BY MATA-QRA. ANCIENT HISTORY OF THE MAORI, CHAPTER I. Fox- theo, O Whai, my love is ever great. From germ of life sprang thought, And god's own medium came : Then bud and bloom ; and life in space Produced the worlds of night— The worlds where bowing knee And form in abject crouching lost Are lost— for ever lost. And never now return ye From those worlds of gloom. 'Twas Nothing that begat The Nothing unpossessed, And Nothing without charm. Let the priests attention give, And all I state dispute. I may be wrong : I but rehearse What was in whare-lntra taught. 'Twas Raugi who, with Atu-tahi, Brought forth the moon. And Ilaugi Wero-wero took. And, yet unseen, the sun produced. He, silent, skimmed the space above. And then burst forth the glowing eye of heaven To give theo light, O man 1 To wage thy war on fellow-man. Turn and look this way. On Tara-rua's distant peak now Shines the light of coming day — The dawn of eating man and feats of war. Would'st thou the deeds of ancient battles now repeat. When Nga-toro-i-rangi The "Blood nose " battle fought, And then the " Deep blue soa" And next the " Earth-red plain" And " Mist on sea " were fought andjgained. Sleep, O Father, in Matangi-rei, Where Tano landed first and lived. And whore the dead of all The tribes now rest, for ever rest. O Kahu-te-raki, come now, ANCIENT MAOR HISTORY Bid a wolcomo to thy nophow And put him in tho Scented bag of Rau-kata-uri, In which old Kao was led to dea Hide him in tho Ila-ruru-roa, In the not of Pae-kawa, Wliere noted Huna-kiko ppear wa With far-famed Ma-na-wa. ^\^ly not singe thee With a flame of fire, That thou mayst see The skin of Manu-mea, And taste of food, that thoughts may ri ; And urge to acts thy hands, And feet, and eyes. deaf son, who wouldst not hearken, I spread before thee life and death, But thou wouldst bind around thee The old used mat of death. 1 alone was left a solitary one A cast-off plank of the House of the god Tane. Ancietit Lament of Tu-roafor Te-ko-tuku. WHARE-KURA. School of Mythology and History. (Nga-i-tahu.) Whare-kura, the sacred school in which the sons of high priests were taught our mythology and history, stood facing the East, in the precincts of the sacred place of Mua. ^;: Mua was a sacred locality. It was known by mauku (tree-fern) or flax-bush. One of these indicated the sacred spot where an image of man, without feet fdj, in length from the elbow to the point of the middle finger, made of totara wood, to represent Kahu-kura, the atua-toro (attendant spying god), was placed. This was where offer- ings, and sacrifices, and all other attendant ceremonies were performed to the gods. The people procured the materials for this edifice, but the priests erected it ; and whilst so engaged abstained from food till the close of each day. The high priest per- formed sacred ceremonies over the pou-toko-manaiva, the centre-post, on which rested the ridge-pole, and at the foot of which was carved a tiki, the resemblance of one of their progenitors, to consecrate the house and make it sacred. When the kaka-ho reeds forming the various patterns WHARE-KURA. if which variegated the interior of the house were "being laced up, incantations were repeated ; and when finally completed, the ceremony of ta-te-kawa, the dedication of the build- ing, was performed. A sacred sacrifice was killed at the dedication, which was witnessed by all the people. A dog, man, woman, child, or slave was killed, and the blood presented to Mua, with the same ceremonies and incantations as those per- formed by an army in presenting food to the gods. The living sacrifice was led up to the front of the build- ing and then killed ; the blood only was the sacred offering given to Mua. The body was buried in the sacred place fdj. A sacred fire and an uniu (oven) were lighted in the house. These were kept burning whilst the victim was being killed. At the close of day another fire was lighted in the marae (courtyard), in which kumara or eel was cooked and partaken of by the priests and sacred men. The fire in each instance was procured by friction (hikaj (d). When the priests assembled on the first night they selected twenty or thirty youths of highest rank, and pro- ceeded with them to a stream, river, lake, or other water, where the youths went into the water. The priests stood on the brink^ and dipped a wiw'i, or toe-toe stalk, or piece of grass, into the water, and dropped some from it into the left ear of each youth. The priests then went into the water and two or three times baled some on to the youths, repeating at the same time incantations to open their ears, to insure to them a correct and perfect knowledge of all they were to be taught. The priests then took rimu (raw sea- weed), and performed over it the same ceremonies and incantations as were performed by those who survived the flood. The youths and priests came out of the water, and went dii'ectly to Mua and to the image representing Kahu- kura. The priests, repeating incantations, threw some dry sea-weed. The tapu (d) was then supreme, and all animate or inanimate matter was sacred. The sole right to punish for 10 ANCIENT MAORI HISTORY. transgression was left with the gods. All returned to the school, and, having again procured fire by friction, a piece of roi fdj (fern-root) was roasted and given to an aged wahine (female), who put it under her thigh fdJ. It was then presented to the youths one by one as they stood in a line in the middle, from end to end of the house, each of whom partook of a portion to insure a continuous ap- plication to their lessons. They then sat down, and the priests repeated the mythology and histoiy until midnight. Only one female (and she must be a sacred woman) was admitted into this school. Her duty was, by ceremonies and incantations, to protect the lives fmauri) (d) of the pupils from every evil. None but the priests and pupils might eat in the school ; nor must any one sleep there. If drowsiness were felt by any one of them, it was deemed an omen that such an one would not live long. He was at once expelled, and not again admitted. The father of each pupil must attend to take charge of his child, to prevent crying, restlessness, whispering, or any other act by which the attention of others would be dis- tracted. The school was opened by the priests (d) in the season of kahui-rua-mahu (autumn), and continued from sunset to midnight every night for four or five months in succes- sion. From midnight to dawn all slept. Daily exercise in games and bathing was allowed, but they were not on any account to go near where food was being, or had been, cooked ; nor could they associate with any of the people. Any youth not entitled to a seat in the school who came near a pupil of lohare-kura, for his temerity, became a water-carrier to the institution. Food was cooked daily by females at a place apart from the settlement, and by them brought to a spot a little dis- tance from the school ; then it was taken by a water-carrier or some of the pupils into whare-kura. The priests whilst teaching, and pupils whilst being taught, occupied the order already stated. The chief priest sat next to the door. It was his duty to commence the pro- WHARE-KUEA. 11 ceedings by repeating a portion of history ; the other priests followed in succession according to rank. On the south side sat the older and most accomplished priests, whose duty it was to insist on a critical and verbatim rehearsal of all the ancient lore. During the time occupied in teaching, none spake save the rehearser or the criticising priest. The first lesson taught was the incantation to open the ears of the pupils ; the next that indicating the path each spirit must take to obtain energy and zest to acquire the sacred lore ; then the ceremonies and incantations of Po, Ao, Te- kore, Maku, and the ceremonies and sacred lore of Rangi. These were rehearsed each night for one month, to stamp them indelibly on the memory of each pupil. Then fol- lowed the most ancient incantation-songs (dj to imbue their souls with enthusiasm to emulate the mighty deeds of the gods and men. Afterwards were taught the origin, attributes, and powers of Po, Ao, and Tane ; and after these the incantations and ceremonies of witchcraft ; then those to give bravery and vigour in war, and to bedim the eyes of their enemies ; then those over food given to procure death ; then those to cure the wounded and invalids : with these the term would close, and all would that night sleep m ivhare-kura. At dawn of day they proceeded to Mua, to the front of which was thrown some raw and cooked pitau, or fern root, or grass, which had been prepared by the priests with cere- monies and incantations to take the tapu from it, so that the gods might at once partake of it. All then went to the water, where the pupils took their places in it, and the priests standing on the brink, as before repeated incantations and performed the ceremonies of huri- i-te-takapau, with each incantation laving water over the pupils, while the assembled tribes stood witliiu an easy distance and repeated an incantation for themselves. The high priest then asked, '' Which of you has perfectly learnt the ceremonies and incantations ? " Being ansAvered by one, " I have," the people were ordered by the high 12 ANCIENT MAOItl HISTOKY. priest to lead a captive up to where he and the pupils were. The pupil who answered the high priest, to exhibit his learning and power, hcwitchcd him, and death at once ensued. The blood from the nose of the victim was taken on a piece of wood, or stick, or grass, and tied to an ancient and sacred toko (d) in front of Mua, and offered to the gods. If, when being led to his doom, the captive was asked, '' Where are you going ?" he would answer, " To be bewitched by one of the pupils of the priests j" and before the time taken to eook food in a Tiangi (d) could elapse he would be dead. The ceremonies connected with the death of the victim were a sacrifice to the gods of war, witchcraft, and fate. It was optional with the priests to cause the body to be at once buried in the sacred place of Mua, or to order it to be cut up and cooked and eaten, to add virtue and power to the incantations and ceremonies of future divina- tion, and to counteract the power of secret witchcraft (d), when food was the medium. The priests and pupils then returned to the home of the people, dancing, making grimaces, and singing songs till they arrived there ; then a fire was kindled by friction for the ceremony of huri-takapau, and an umu lighted, and food cooked, and incantations repeated OA^er it. A portion was taken by a priest to touch each pupil with before he offered it to Mua; the remainder was eaten by the old men. Thus concluded the annual term of whare-kiira. The doors were closed, and the house was left quite untouched until the opening of the following year. On the first night of the school being closed the priests and pupils must sleep out in the open air. On the follow- ing day they might go to their usual places of abode, but were not allowed to join in any labour connected with cultivating or cooking food. Having passed three days at home, they all met again and proceeded in a body to the front (dj of Mua, where a mound of eartli was made, about a foot long, to resemble a lizard fika-ivhenuaj fdj. On either side of this the high priest placed one foot, and WHAKE-KUBA. 13 pressed tlie mound while lie repeated the iueautatiou of Tane. During the time the priests and pupils were engaged in whare-kura they must not cohabit with their wives, nor must they procure firewood, save for the sacred fires in whare-kura only. Teachers, being men of rank, were not remunerated for their services. Ample exercise might be taken, in games, or other amusements ; but cultivating or cooking food was strictly prohibited. Pupils must attend at whare-kura three, four, or even five years before they could become priests, or doctors, or teachers. When teach- ing was resumed in each following year, only the new pupils were required to submit to the preparatory cere- monies. School of Agriculture. The school in which the youths of highest rank were taught was distinct from the School of Agriculture. In this school all other grades of society met and consulted with the priests in regard to all their daily avocations. It was of considerable size — namely, from sixty to ninety feet long, and from eighteen to thirty feet broad — and would accommodate a hundred inquirers, and was lighted by fires kept in pits in a line up the middle of the house. Being a resort for all, females were not debarred from entering and asking any questions relating to their daily labour ; only those who were pupils in ivhare-kura were prohibited. Lessons were given and questions answered only at night. The ceremonies and incantations performed and repeated in it caused it to be sacred. It was not occupied as a school every night in succession. Each j9flr had one or more, according to the number of its inhabi- tants. As soon as all the lessons had been given on the first night of the term tliey all rose and went to Mua, where the priest, whilst repeating iucautations and performing ceremonies, presented the fronds of jntau to the gods. 14 ANCIENT MAORI HISTORY. At this time Kahu-kura was naked^ as the ceremonies and ineantations in this school were not very sacred. When ceremonies of importance preparatory to war were performed all the people assembled and in a body proceeded with sacred offerings to Mua. There the priests clothed the god, first with two old garments, which were covered with valuable fringed mats called kai-taka, presented by the people, incantations being repeated the while. This cere- mony having been performed, Mua was unrobed by the high priest, and the body of the people returned to their various occupations. The high priest then took the god from his place, with the mats and the last offerings presented, and, surrounded by those who were to proceed to war, he ele- vated the god, with the mats and offerings, in their midst, and offered, first raw, and then cooked or singed pitau to him. This ceremony must not be interrupted by any cir- cumstances whatever, but be continued till dawn of day, when they returned to the school, and by friction lighted a fire, and cooked a portion of fern-root as a tau-maha, or thank-offering. In the meantime the warriors had taken their seats in a line; then the priest took the thank- offering and held it to the nose of each to smell ; it was then given to an old man to eat, to take the tapu off the people. On the following morning a fire was lighted by friction, and food cooked and offered to Mua to propitiate the gods. This food was eaten by the most aged of the priests. All the people were then assembled, and ceremonies and incanta- tions were performed and repeated to finally rid the people of all tapu. Only in winter the people were taught in these schools, so that, when the seasons for cultivating the kinnara, taro, and hue, for snaring and spearing birds, for fishing, and for digging fern- and convolvulus-roots came round, these might not be neglected. Fern-root was the only food par- taken of in this school. At this season all lived and slept there, and no one was allowed to visit his house or culti- vation. When the building was not occupied as a school WHAEE-KURA. 15 visitors were received and entertained there. It was also the home of the aged me a and women, and the place where the people amused themselves with ivhai, poi, and the other games played in the ivhare-matoro (d). Astronomical School. This school was opened in the season of pou-tu (d) (midwinter). It was a huilding from thirty to sixty feet long, and eighteen or twenty feet broad. It was erected outside of the pa, and was frequented by priests and chiefs of highest rank, who discussed subjects of vital import- ance to the people. In each year this assembly directed the days on which crops should be planted and reaped, the localities where birds and fish should be taken, and all the details in regard to travelling, visiting, and giving feasts. They also compared their observations of the heavenly bodies, and discussed the indications of the omens to the several undertakings of the year. The stars Pu-anga, Taku- rjia^ Ao-tahi, Rehua, Kai-waka, Mata-riki (or Mata-ariki), Wero-i-te-ninihi, Wero-i-te-kokoto, Wero-i-te-ao-marie, were those which principally guided them in their discussions ; and to impress the knowledge of these indelibly on their minds, they rehearsed the lessons taught to them in their youth. One or more such schools was attached to each pu, according to the number of its inhabitants. This school was not entered from sunrise to sunset, nor was any one allowed to sleep in it. From dusk of evening till dawn of day it was occupied by those who discussed the subjects before stated ; and these were only allowed to leave the house to answer a call of nature. Those whose duty it was to supply food for the occu- pants of this school were not allowed to go near to it : when at a short distance they must call to those within ; the youngest man Avould come and take it. A female of high rank might carry food to the door, and rap, and hand the food in ; but if a female of a junior family took food, she must stay at a short distance and call till the door was 16 ANCIENT MAORI HISTORY. opened ; a female of high rank would then take the food from her, and, whilst carrying it to the house, repeat an incantation ; at the same time he who opened the door would also repeat an incantation : this they did on account of the door having been opened. If an ordinary man — one of the people — carried food, he would not calL but, when arrived at a convenient distance, he would throw a stone on the house, and when the door was opened he would leave what he had taken and return. He durst not speak to the person who came for the food, nor would such an one speak to him. Ample provisions and firewood were daily provided by the people for the occupants of this school, but only the junior in age of those who were engaged therein would carry them inside. One, two, or three females took part in each session, whose duty it was to perform all the sacred rites and ceremonies of the mauri fdj. Each session occupied three, four, or five months. No one in that time visited his home, or in any way held intercourse with the people. They slept in the day-time, and held their discussions at night. And not till the cere- mony of ika-whenua was performed were they allowed to go to their homes. When this house was not occupied by the priests, the aged and decrepit of the people made it their home. At the close of the session similar ceremonies and incantations were performed and repeated as were per- formed by the priests at the concluding ceremonies of whare-kura. CHAPTER II, Depart ! farewell, ye autuniu uioons. The gods give signs by lightnings in the skj-. The active hosts of Ta-whaki, with mj-riad hands, Besort with sea-birds on the ocean coast. Each feathered ti-ibe, and those who skim the wind-tossed sea Their parentage fi-om him derive. He climbed and gained the highest peak of heaven : From first sky to tenth did he ascend, And found the ofifspring of the Lizard-shark, Eesiding in the home of Tane's-sacred-root, Where Hiue-a-te-kawa lived. Still on ascended he, and on. And came to Tama-i-waho's sky. And thence the evening star he brought. And flashes now its rays On Pu-ki-hikiu-angi's highest peak. He led the morning star below. And threw the Lizard-shark into the sea. Follow on, ye dead, the autumn moon : There is that one, that distant laud. The gods come only from above, And pain engulfs us all. The flood subsided; land— an island— then stood forth. That island was Hawaiki then. And resting on its mountain-peak The bark of Para-whenua-mea. Ancient lament clianted bij the collected tribes for illustrious dead. MYTHOLOGY OF CREATION. (Nga-i-tahu.) Whex the truth (Christianity) came we forsook all those things which had been taught by our ancestors. There are many matters which cannot now he collected. We uphold the truth of our history {korero) . Our priests do not agree in all points. There are several versions of parts of our mythology^ but our belief was treasnred in our hearts. Very much truly has been lost through the death of our most learned priests, and through our indifference to their 2 18 ANCIENT MAOKI IIISTOliY. rehearsals of our history. Tlie new pursuits presented to us caused us to look on these as {hara) matters of less im- portance. ]\Iuch has therefore now hcen lost for ever. This is the belief {karakia)- rehearsed by tlie people of Te-wai-pounamu (South Island), which has only of late been abandoned by us. The Atua (god) began his chant of creation at Te Po (darkness), and sang : Po begat Te-ao (light), who begat Ao-niararaa (daylight), who begat Ao-tu-roa (long-standing light), Avho begat Kore-te-whiwhia (did not possess), who begat Kore-te-rawea (was not pleased with), who begat Kore-te-tamaua (was not held), who begat Kore-te-matua (without parent), who begat Maku (damp). Maku took to wife Mahora-nui-a-tea (great spreading-out of light) (dj, and begat E,aki (Rangi) [raki, dry; rangi, to dry by evaporation, to hold before a fire to dry) . Raki took Poko-harua-te-po as his wife fpoko, extinguished ; harua or wharua, valley; te-po, the darkness), and begat Ha-niii-o-raki [ha, breath ; nui, great ; o-raki, of Raki) . He begat Tawhiri-ma-tea [taiohiri, wave to, beckon ; ma-tea, to light), who begat Tin [t'lu, to swoop as a bii'd in flight), who begat Hine-i-te-papa-uta [hine, young woman ; i-te-papa, at the side ; uta, on dry land) , who begat Hine-i-te-tu-whenua (young woman of the earth) and Hakoua-te-pu [hakoua or hakua, to find fault, to murmur ; te-jm, the root, the foundation) . Hakoua begat Te-pua-i-taha [te-pua, the boisterous ; i-taha, eluded) , who begat Tu-mai-roko(rongo) (/w-wzai, stand ; rongo, to hear), who begat Te-ope-rua-riki [te-ope, the troop ; raa, pit ; riki, diminutive), who begat Raro-toka (tonga) [raro, north, below ; toka or tonga, south) , who begat Te-kohu (the fog) , who begat Kama (Ngarue) (tremble, dread) , who begat Te- mau-po (caught in the night) , who begat Te Pu-nui-o-tonga (the great origin of Tonga), who begat Raka(Ranga)-maomao {ranga, shoal; maomao, a kind of fish — the mackerel), who begat Awhiowhio (whirlwind), who begat Te-pu-mara-kai fpu, the great, the climax ; mara-kai, plot of cultivated kumaro), who begat Tc-oko-oko-rau [oko-oko, nursed ; rau, ORIGIN OF V.iEIOUS GODS. 19 many — the many nursed with care) , who begat Te-wawahi- whare (the housebreaker), who rushed out to Rara-tau- karerc (crying or calling messenger), of Mati-te-raki [mati, dry; raki, heaven), to the Uhi-a-kama {uhi, a covering; kama, quick — the covering of Kama), and to Hukahuka-te-raki {Jmkahuka, fringe — the shreds of Rangi), where Makaka-i- waho {makaka or manganya, twisted, crooked ; i-ioalio, out- side) Avas residing, Te-wawahi-whare took Makaka-i-waho to wife, and begat Apa-ara-ki-ihi-ra [ajja, body of workmen ; ara, rise, to commence ; ki-ihi-ra, with the sun's rays), who begat Te-apa-raki-rarapa {te-apa, the body of workmen ; raki-rarapa, glistening, or flashing, heaven), who begat Tapu-tapu-atea [tcqm-tapu, feet; atea, unhindered), and Ma-here-tu-ki-te-raki (propitiation standing in the heaven) . Tapu-tapu-atea and Ma-here-tu-ki-te-raki are the offspring of Raki's first wife Poko-harua-te-po, and they came into this world, and are the lords of Raki's offspring. Other offspring of Raki are his kahui-tahu {kahui, as- sembly ; tahu, helper) — namely, Ka-tu {ka, will ; tu, stand), Werohia (pierce), Whakairia (suspend, hang up), Tao- kai-maiki {tao, cook; kai, food; maiki, migrate), Taoitia- pae-kohu [taoitia, to cover with mist ; pae, range of hills ; kohu, fog), Tahua-tu [tahua, heap of food or jjroperty), Tahua-roa, To Karanga-tu-hea {te karanga, the call; iuhea, scrub), Te-aka-rimu {te aka, the roots; rimu, moss or sea- weed) , Te-whakatu-koroua {te ivhakatu, make to stand up ; koroua, old man), Tahu (set on fire), Kokiri (dart out),Te- kopu-nui {te-kopu, stomach) . These are the only children of Raki, who dragged mankind down to death, and are the first of the offspring of Raki who persisted in evil. They brought confusion into the world of Hine-a-te-uira {Jiine^ maiden ; a-te-uira, of the lightning) . By another wife, called Hekehcke-i-papa {hekeheke, descend; i-papa, at the world), Raki had Tama-i-waho (the son outside) , Tama-rau-tu {tama, son ; rau, girdle of the apron of a female; tu, to stand, be substantial) ^ Tama-i-a- raki (son who was with heaven), Tama-nui-a-raki (great son of heaven) , Tama-he-raki (mistaken son of heaven) , Te- 20 ANCIENT MAOlil IIISTOItV. rangi-wliaka-ipuipii (the sky of pools and hollows), Raki- whangaka(wananga) (sky of the holy altar). These of the issue of Raki and Hekchcke-i-papa remained up above. There are other five lines of Raki's offspring ; hut of those Tama-i-waho and his younger brothers were spirits, and remained up in the fourteen heavens, and the descendants of Tama-nui-a-raki came into this world, in this wise : Tama-nui-a-raki begat Haumia (the god of the fern- root), Manu-ika [manu, bird; ika, fish), Manu-nui-a-ka- (nga)-hoe (power or shelter of the rowers), Hua-waiwai (pulpy fruit), Tahito-kuru (ancient blow), Kohu-rere (flying mist), Te-ao-hiawe (gloom-day), Haere (go, proceed), Ue-nuku-pokaia [ue, trembling ; nuku, earth ; pokma, go all round, to encircle) , Ue-nuku-horea (?;e, trembling ; iinku, earth ; horea, bald) , Raki-whitikina (the heaven encircled with a belt), Te Pu-ki-tonga (the fountain or origin at the south), and so on to the generation of men now living. By another wife, called Hotu-papa [hotu, to sob ; papa, earth), Raki had Tu (to stand, the god of war), Roko (or Rongo) (to hear, god of kumara), Kanapu (glare, flash), Haere-mai-tua (come from the back or behind) , Haere-mai- whano (come from a distance), Haere-aroaro-uri (go with a youthful face), Haere-i-te-ao-pouri (go in the dark world), Haere-i-te-ao-potako (potango) (go in the very dark world), Te Kitea (not seen), Te Whaia (not followed), Te Ao-mataki (the world gazed at) , Turu-meha (waning moon), Kai-hi (the fisherman) , Te U-ki-mate-hoata (arrived at the spear woimd), Rei (dash forward), Pou (post), Pou- a-takataka (shaking post), Pou-raka(ranga)-hua (post \o act as lever), Tu-huku-tira (allow the company of travellers to pass), Taraa-taku-ariki (son to follow slowly his lord), "\Vai-tu-raki (rangi) (water standing in the heavens), Tu- kau-moana (Tu swimming the ocean), Kiri-rua (two skins), Hotu-ma-moc (sob in slecj)), Tu-mai-o-nuku (standing on the earth), Tn-mai-o-raki (rangi) (standing on the heavens), Hika-ara-roa (long in making a fire) , Ue-nuku-pokai-whenua (Ue-nuku who travelled all around the land), Ue-nuku- horea (Ue-nuku the bald head). These are the children ol' OEIGIN OF TANE. 21 Haki, and are the progenitors of the race now living on the earth. By another wife, called ]\Ia-uku-uku (white clay). Raid had Taku-u-nuku (ceremony performed over the earth), who begat Te-mata-i (the beggar). By another Avife, called Tan-hare (whare) -kiokio (leaning over in the shade), Raki hr.d Taku-aka(waka)-hara (cere- mony to avert evil), who begat Taku-raki (ceremony to heaven) , who begat Kahika (the ancient) . These also are the offspring of Raki by another of his wives, named Papa-tu-a-nuku {papa, flat ; tu, stand ; a, of ; nuku, earth) : Rehua and his sister Ha-kina. Rehua begat Tama-i-te-oko-tahi [tama, son ; i-te, of the ; olio-tahi,, being carried in the arms — or, oko bowl, tahi one), who begat Te-whai-tu-tahi-a-iwa {te-ivhai, the following, or a game ; tu-tahi, standing together ; a iwa, of iwa — nine), who begat Te-tihika(tihinga) (the pinnacle), who begat Te Rakeka (Rakenga) (the bald), who begat Raki-ma-kawe-kawe (heaven of the locks of hair), who begat Raki-whaka-upoko (heaven the supreme head). These offspring of Raki were spirits, and stayed in all the heavens. This is what our ancestors stated, and what we believe. Raki and Papa-tu-a-nuku begat Tane (male), who was born next after Rehua; and next after Tane were Paia (closed up), Wehi-nui-a-mamao {ivehi-nui, great fear; a- mamao, of the distant), Tu-taka-hinahina (Tu of the grey hairs), Te-aki (to dash), "\Yhati-ua (run from the rain), Tu (stand), Roko (Rongo) (to hear), Ru (earthquake), U-ako [u, steadfast; ako, teach), Hua (fniit). Puna (fountain-head) , Whe-rei {ivhe, dwarf ; rei, flee) , Uru (red, or west), Kakana (Ngangana) (glow of red), Wai-o-nuku (water of earth), Wai-o-raki (water of heaven), Ai (Wai) -o-hou-takctake {ai (ivai), water; o, of ; hou, go down ; taketukc, foundation) , Ka-mau-ki- waho (be taken outside), Ka-mau-ki-taliito(tawhito)- o-te-raki {ka, will ; mau, hold ; ki, to ; tah'ito or tawhito, ancient; o, of; te, the; raki or rangi, heaven). 22 ANCIENT MAOEI HISTORY. Kai (Ngai) (menace), Kai-roa (Ngaii'oa) (long menace), Kai-pehu {kai, luenace ; pe hu, hluatcr, arrogant), Kai-aki- alvina (menace and dash, or slap again and again), Tapatapa-i-waho [tapatapa, call a name as a curse ; i-waho, outside), Manu-aero (waero) -rua {manu, bird ; aero, dwindle, become less and less; or, bird with two tails), Toi (summit, peak, pinnacle), Rauru (hair of the head, god of the head), Kitenga (seen), Wha-tonga {wha, revealed, disclosed ; tonga, south ; whatonga, cherish revenge, but not show it), Apa (body of work- men), Roko(Ilongo)-mai {rongo, to hear; mat, towards, this way; god of the whale), Taha-titi [taha, side; titi, to whisper, to make a noise like a rat or young birds), Rua-tapu {rua, pit; tajm, sacred), Pipi (to ooze, to bathe with liquid), Te-ara-tu-ma-heni(hengi) (the road or path of the gentle breeze) , Raki-roa (long heaven) , Roko (Rongo) -mai (god of whales; rongo, to hear; mai, towards), Pou-pa {j^oit, a stake, a post ; ^j«, to obstruct), Te-ra-ki-whakamaru (the sun of the calm), Hou-nuku {hou, to dig down, to descend as a worm in the earth, a plume, a feather ; nuku, the earth, the world) , Hou-raki (descend in the heavens, plume of the sky) , Hou-a-tea (the j)lume of Tea, or the plume not reserved), Tu-nuku (trembling earth), Ka-hutia-te-raki (the heaven pulled up), Rua-tapu {rua, pit; tajm, sacred), Pa-ikea (god of sea-monsters ; />a, to obstruct ; ikea, a blow, to strike) ; and from Pa-ikea only came those of us (2^1aori people) now here (in New Zealand) ; but there are other and great ancestors (putake) (d) , from whom came those now in other parts of the world. Now, Raki had no right to Papa-tu-a-nuku — she was the wife of Taka (Tanga) -roa. She went to live with Raki when Taka-roa had gone away with the placenta of his child. On his return, he found she had been living with Raki for some time, and had given birth to Reliua, and Tane, and the other children we have mentioned. Raki and Taka-roa proceeded to the sea- beach, where they fought with spears. Raki was pierced by Taka-roa with a hiiata (a barbed spear) through both thighs, GODS OF THE WINDS. 23 but he was not killed. The offspring he had by Papa- tu-a-nuku after this were a weak or sickly family. The names of these were Whanau-tu-oi (born lean), Wha- nau-takoto (born lying down), Tane-kupapa-eo (Taue who lies flat on the flat rocks), Tane-tutari (Tane who kneels), Tane-pepeke (Tane who draws his legs np), Te-oi (the shaker, or trembler), Upoko-nui (big head), Upoko-roa (long head), Upoko-whaka-ahu (the large head), Tane-i-te- wai-ora (Tane at the living water, or water of life) . Another Reading — Rangi, Papa, and Tanga-roa. (Nga-ti-hau.) Taka-roa took Papa-tu-a-nuku to wife, and then he took a journey far out to the distant Kahui-pu-aki-aki (the flock of the sea-gull), to obtain some of the property of Whaki- tau (abundant year). On his return from that journey his wife had become the wife of Rangi. Taka-roa went for his barbed spear; Rangi also went for his barbed spear, and Rangi thrust his spear at Taka-roa, but did not pierce him. Taka-roa thrust his spear at his nephew Rangi, and pierced him through both thighs. Having wounded him, he allowed him to keep Papa-tu- a-nuku as his wife. Another Reading of Tanga-roa. (Nga-ti-hau.) Taka-roa had come from a distance, even from Kara (flint-stone) ; but he gave his wife to Raki, and left his home, and went far away. The name of his son was Tini- rau (many hundreds) ; and the sisters of Tini-rau Avere called Rua-te-pupuke (cave on the hill), Rua-tc-hihiko (cave of random strides), Rua-te-mahara (cave of medita- tion), Rua-te(ta)-mahina (cave of the dim light), Rua-te- korero (cave of the council), and Rua-te-waihanga(whai- hanga) (cave of the builders). Tini-rau had nine sisters in all. Taka-roa was of the Kahui (tribe) of Ihu-poro (chub- nose), and of Iliu-ku (nipped in nose), and of Ihu-takc (substantial nose), and of Ure-kohatu (stone axe). 24 ANCIENT MAOKI HISTORY. Taka-roa was also of the following triljes^ whose names he added to liis : namely, Taka-roa-tc-ihu-iou (Taka-roa of the exact nose), Taka-roa-o-te-ilm-toka (Taka-roa of the perfect nose), Taka-roa-te-ihn-mouta (Taka-roa of the non- snoring nose), and Taka-roa-hau-papa (Taka-roa the cold). He was also progenitor of Tama-nui-a-raki (great son of heaven) ; and Tama-nui-a-raki was descended from all these tribes. From Taka-roa-te-ihu-pu came the Maori people, and from Taka-roa-hau-papa came the Europeans. This is what our ancient men said when they saw the first Europeans. Tanga-roa (Taka-roa). (Another Reading — Nga-ti-hau.) Te-more-tu (erect bald head) was father of Taka-roa, the elder brother of Poko-harua-te-po, who was first wife of Raid. Then Te-more-tu took Wawau-nuku-hua-tahi (stupid from a distance; hua taJii, only child) to wife, and begat Te-po, Te-ao, Te-ao-tu-roa, Te-ao-marama, Ha-nui-o- raki, Tawhiri-ma-tea, Tiu, and Ma-uru (the west), who were males ; also Hine-i-tapapa-uta and Hine-i-tu-whenua, who were females. All these offspring of More-tu and Wawau- nuku-hua-tahi were gods who controlled the winds and the sea — that is, lulled the winds and calmed the sea ; but Tawhiri-ma-tea and Tiu governed Te-pua-i-taha — that is, the violent south-west gales — and the Ha-koua-tipu- (tupu) (the breath which has groAvn into a gale), so that they should sweep with fury or be lulled to silence. The first family begotten by Raki, by his first wife, were all winds. Another Reading of Creation. (Nga-i-taiiu.) Papa was the wife of Taka-roa (Tanga-roa) . When he was absent, occiipied in his work, she went to live with Raki (Rangi). Raki Avas attacked by Taka-roa with a spear, wounded, and laid prostrate. Tane and his friends came to see Raki. They made an attempt to lift him up, but they did not know how to GODS OF THE UPPEK WOELD. 25 elevate him ; but by the power and knowledge of Tane Raki was lifted up as high as the mountains. At the same time Tane and his companions continued their ascent with Raki^ carrying the trees and other things by which Papa had been covered : thus she was left naked. Tane then descended with Paia, and went to the east, where the trees had been, and again covered Papa over with trees. Tane then saw that his father Eaki was naked. He took kiira (red) and spread it to cover him_, but it did not suit. He then went to Te Wehi-nui-a-mamau (the fear of wrestling) for the stars, to make Raki look beautiful. Te Wehi-nui- a-mamau said, " Let the stars which you take be the largest : the lesser stars can be placed on the less sacred parts of Raki." Tane now swept the kura off Raki that he might place the stars there ; but he kept the kura and the clouds to cover him with afterwards. When Tane had placed the stars he was delighted with the grand appear- ance of Raki, Though Raki and Papa had been separated they still loved each other. The mist and dew are the tears of Papa for Raki, and are the messengers, in the form of clouds, to carry the damp air and steam up to Raki ; and when the west wind blows it is Raki tickling the ears of Papa. Another Reading of Creation. (Nga-i-taiiu.) Tane-nui-a-raki (great procreation of Raki) was of the senior family, but younger bi'other of Rehua, They Avere the offspring of Raki and his wife Whatu-papa ; but Raki went and took Papa-tu-a-ndku to be his wife. She was the wife of Taka-roa, but because she lived with Raki her husband fought with Raki, speared him, and so severely wounded him that he lay flat. Then Tane-ko-peru (Tane of the swollen eyes), and Tane-mini-whare (Tane wet in the house) , and Tanc-tuturi (the kneeling Tane) , and Tane- tuoi (lean Tane), and Tahu-kumea (the company who drag away), and Paia (the closed-up) said, "Our father Raki should 26 ANCIENT MAORI HISTORY. be lifted up." Having taken him up as far as the lower clouds, they thoughtlessly rested him on the pinnaeles of the mountains. Tane joined them, and, by his authority, power, and knowledge, Raki was lifted still higher. It was Paia and his eompanions who separated Raki and Papa, and when they took him up also carried the trees, herbage, and edible roots with them, leaving Papa to lie naked. On looking down and seeing how bare Papa was, Tane and Paia descended, and Tane went out towards the sun (east- ward), to other settlements, to bring herbage and trees and other vegetation. He obtained some of each and every variety that grows, and from every district on the earth, and distributed them over every part of Papa, even to Ao- tea-roa (long light day), and Ta-ranga (repeating incanta- tion) , and Wai-roa-maire-he (long cadence of the e\il song) . He classified the trees : some he ordained for the maipi (a wooden weapon, synonymous with haiii or tai-aha — see plate 1), some for the pa-neke-neke (a stone axe with a handle — see plate 2), and some for the />G0z-f«7^/