,,maori ,,religion ,,and ,,mythology4 ,,william ,,atkin1 ,,general ,,printer1 ,,high ,,street1 ,,auckland1 ,n4,z4 ,maori ,religion and ,mythology4 ,,illustrated ,,by ,,translations ,,of ,,traditions1 ,,karakia1 c4 ,,to ,,which ,,are ,,added ,,notes ,,on ,,maori ,,tenure ,,of ,,land4 ,,by ,,edward ,,shortland1 ,m4,a41 ,m4,r4,c4,p41 ,,late ,,native ,,secretary1 ,,new ,,zealand1 ,,author ,,of 8,,traditions ,,and ,,superstitions ,,of ,,the ,,new ,,zealanders40 ,,london3 ,,longmans1 ,,green1 ,,and ,,co4 #ahhb4 ,all rights reserved4 ,,to ,,the ,,memory ,,of ,,sir ,,william ,,martin ,,these ,,pages ,,are ,,dedicated1 ,,the ,,affectionate ,,tribute ,,of ,a ,,friendship ,,of ,,many ,,years4 ,,preface4 ,the ,maori ,,mss4 of which translations are now published were collected by the author many years ago4 ,the persons through whom the ,,mss4 were obtained are now1 with one exception1 no longer living4 ,they were all of them men of good birth1 and competent authorities4 ,one who could write sent me1 from time to time1 in ,,ms4 such information as he himself possessed1 or he could obtain from the tohunga1 or wise men of his family4 ,chapters iii4 and iv4 contain selections from information derived from this source4 ,the others not being sufficiently skilled in writing1 it was necessary to take down their information from dictation4 ,in doing this ,i particularly instructed my informant to tell his tale as if he were relating it to his own people1 and to use the same words that he would use if he were recounting similar tales to them when assembled in a sacred house4 ,this they are1 or perhaps ,i should rather say were1 in the habit of doing at times of great weather disturbance accompanied with storm of wind and rain1 believing an effect to be thereby produced quieting the spirits of the sky4 ,as the dictation went on ,i was careful never to ask any question1 or otherwise interrupt the thread of the being guided by the sound in writing any new and strange words4 ,when some time had thus passed1 ,i stopt him at some suitable part of his tale3 then read over to him what ,i had written1 and made the necessary corrections--taking notes also of the meanings of words which were new to me4 ,chapters v4 and vi4 are with some omissions translations of a ,maori ,,ms4 written in this way4 ,chapter ii4 contains a tradition as to ,maori ,cosmogony more particular in some details than ,i have ever met with elsewhere4 ,my informant had been educated to become a tohunga2 but had afterwards become a professing ,christian4 ,the narrative took place at night unknown to any of his people1 and under promise that ,i would not read what ,i wrote to any of his people4 ,when after some years ,i re-visited ,new ,zealand1 ,i learnt that he had died soon after ,i left1 and that his death was attributed to the anger of the ,atua of his family due to his having1 as they expressed it1 trampled on the tapu by making noa or public things sacred--he having himself confessed what he no doubt believed to be the cause of his illness4 ,in ,appendix will be found a list of ,maori words expressing relationship4 ,it will be observed that where we employ definite words for #8father' and #8brother' the ,maori use words having a more comprehensive meaning1 like our word #8cousin'3 hence when either of the words matua1 c41 are used1 to ascertain the actual degree of relationship some additional explanatory words must be added1 as would be necessary when we use the general term cousin4 ,a short vocabulary of ,maori words unavoidably introduced in the following pages1 which require explanation not to be found in any published dictionary1 are also printed in the ,appendix1--as well as a few selected karakia in the original ,maori1 with reference to pages where their translations appear1 as a matter of interest to some persons4 ,auckland1 ,january1 #ahhb4 ,,contents4 ,,page ,chap4 i4--,primitive ,religion and ,mythology4 ,aryans and #a ,polynesians ,chap4 ii4--,maori ,cosmogony and ,mythology #aj ,chap4 iii4--,religious ,rites of the ,maori #be ,chap4 iv4 #ch ,chap4 v4--,the ,maori ,chief of ,olden ,time #ea ,chap4 vi4--,claiming and ,naming ,land #fh ,chap4 vii4--,the ,maori ,land ,tenure #hh ---------- ,,appendix4 ,terms of ,maori ,relationship #ajf ,explanation of some ,maori words occurring in #ajg following pages ,karakia ,maori #aji ,,errata p4 #h for 8,pendora0 read 8,pandora40 p4 #ba 8,herekeke0 8,harakeke40 p4 #aa 8,whananga0 8,wananga40 p4 #bd p4 #bh 8manumea0 8,manumea40 p4 #ij 8and0 8land40 p4 #if 8conquerers0 8conquerors40 ,,primitive ,,religion ,,and ,,mythology4 ,,chapter ,i4 ,,aryans ,,and ,,polynesians4 4 ,the religious feeling may be traced to the natural veneration of the child for the parent1 joined to an innate belief in the immortality of the soul4 ,what we know of the primitive religion of ,aryans and ,polynesians points to this source4 ,they both venerated the spirits of deceased ancestors1 believing that these spirits took an interest in their living descendants3 moreover1 they feared them1 and were careful to observe the precepts handed down by tradition1 as having been delivered by them while alive4 ,the souls of men deified by death were by the ,latins called 8,lares0 or 8,mnes10 by the ,greeks 8,demons0 or 8,heroes40 ,their tombs were the temples of these divinities1 and bore the inscription 8,ds manibus10 8 20 and before the tomb was an altar for sacrifice4 ,the term used by the ,greeks and ,romans to signify the worship of the dead is significant4 ,the former used the word 810 the latter 8parentare10 showing that the prayers were addressed to forefathers4 8,i prevail over my enemies10 says the ,brahmin1 8by the incantations which my ancestors and my father have handed down to me40 ,la ,cit ,antique par ,de ,coulange4 ,similar to this was the common belief of the ,maori of ,polynesia1 and still exists4 ,a ,maori of ,new ,zealand writes thus3 8,the origin of knowledge of our native customs was from ,tiki 7the progenitor of the human race74 ,tiki taught laws to regulate work1 slaying1 man-eating3 from him men first learnt to observe laws for this thing1 and for that thing1 the rites to be used for the dead1 the invocation for the new-born child1 for battle in the field1 for the assault of fortified places1 and other invocations very numerous4 ,tiki was the first instructor1 and from him descended his instructions to our forefathers1 and have abided to the present time4 ,for this reason they have power4 ,thus says the song3-- ,e tama1 tapu-nui1 tapu-whakaharahara1 ,he mauri wehewehe na o tupuna1 ,na ,tiki1 na ,rangi1 na ,papa4 ,o child1 very sacred--very1 very sacred1 ,shrine set apart by your ancestors1 ,by ,tiki1 by ,rangi1 by ,papa40 ,the researches of philologists tend to show that all known languages are derived from one original parent source4 ,the parent language from which the ,aryan and ,polynesian languages are derived must have been spoken at a very remote time2 for no two forms of language are now more diverse than these two are4 ,in the ,polynesian there is but the slightest trace of inflexion of words which is a general character of ,aryan languages4 ,the ,polynesian language seems to have retained a very primitive form1 remaining fixed and stationary2 and this is confirmed by the fact that the forms of ,polynesian language1 whether spoken in the ,sandwich ,islands or in ,new ,zealand1 though their remoteness from each other indicates a very early separation1 differ to so small a degree that they may be regarded as only different dialects of the same language4 ,the ,maori language is essentially conservative1 containing no principle in its structure facilitating change4 ,the component parts or roots of words are always apparent4 ,when we consider the great remoteness of time at which it is possible that a connection between ,aryans and ,polynesians could have existed1 we are carried back to the contemplation of a very primitive condition of the human race4 ,in the ,polynesian family we can still discover traces of this primitive condition4 ,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 ,polynesians2 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 signification of ,polynesian ,mythology4 ,it was a favourite opinion with ,christian apologists1 ,eusebius and others1 that the ,pagan deities represented deified men4 ,others consider them to signify the powers of external nature personified4 ,for others they are1 in many cases1 impersonations of human passions and propensities reflected back from the mind of man4 ,a fourth mode of interpretation would treat them as copies distorted and depraved of a primitive system of religion given by ,god to man4 ,juventus mundi1 p4 #bjc4 ,the writer does not give any opinion as to which of these theories he would give a preference4 ,if1 however1 we look at the mythology of ,greek and ,latin ,aryans from the ,maori point of view the explanation of their myths is simple4 ,this mythology personified and deified the ,powers of ,nature1 and represented them as the ancestors of all mankind2 so these personified ,powers of ,nature were worshipped as deified ancestors4 ,there is no authority for any other supposition4 ,with regard to the two latter theories above referred to it may be remarked that fiction is always liable to be interpreted in a manner conformable to the ideas prevailing at any particular time1 so that there would be a natural tendency1 in modern times1 to apply meanings never originally thought of to the interpretation of mythology4 ,man in early days1 ignorant of the causes of natural phenomena1 yet having a mind curious to inquire and trace observed effects to some cause1 formulated his conceptions on imaginary grounds1 which1 although now manifestly false and absurd1 yet were probably sufficiently credible in the infancy of knowledge4 ,there is a notable mental condition of the ,polynesian to which we desire to direct attention4 ,the ,maori has a very limited notion of the abstract4 ,all his ideas take naturally a concrete form4 ,this inaptitude to conceive any abstract notions was1 it is believed1 the early mental condition of man4 ,hence the ,powers of ,nature were regarded by him as concrete objects1 and were consequently designated as persons4 ,and this opinion is confirmed by the fact that the researches of comparative philologists give proof that all words are1 in their origin or roots1 expressive of visible and sensuous phenomena1 and consequently that all abstract words are derivable from such roots4 ,the absence1 too1 of all abstract and metaphysical ideas from ,homer has been noticed by ,mr ,gladstone as very remarkable4 ,max ,mller1 8,science of ,language40 ,farrar1 8,chapters on ,language10 p4 #f4 ,i have seen it stated in print that the ,new ,zealander has no sentiment of gratitude2 in proof of which it was mentioned that he has no word in his language to express gratitude4 ,this is true2 but the reason is that gratitude is an abstract word1 and that ,maori is deficient in abstract terms4 ,it is an error to infer that he is ignorant of the sentiment of gratitude1 or that he is unable to express that sentiment in appropriate and intelligible words4 ,,aryan ,,mythology4 ,the ,aryans do not appear to have had any tradition of a ,creation4 ,they seem to have conceived of the ,powers of ,nature very much in the same way as the ,maori did1--namely1 that the mysterious power of ,generation was the operative cause of all things4 ,hesiod in his ,theogony relates that the first parent of all was ,chaos4 ,from ,chaos sprang ,gaia 7,earth71 ,tartarus1 ,eros 7,love71 ,erebus1 a dark son1 ,night1 a dark daughter1 and lastly1 ,day4 ,from ,gaia alone sprung ,ouranos 7,heaven71 ,hills1 ,groves1 and ,thalassa 7,sea74 ,from ,heaven and ,earth sprung ,okeanos 7,ocean71 ,japetus1 ,kronos 7,saturn71 ,titans4 ,hesiod also relates how ,heaven confined his children in the dark caverns of ,earth1 and how ,kronos avenged himself4 ,in the 8,works and ,days0 ,hesiod gives an account of the formation of the first human female out of ,earth1 from the union of whom1 with ,epimetheus1 son of the ,titan ,japetus1 sprung the human race4 ,so far ,hesiod's account may be derived from ,aryan myths4 ,the latter and greater part1 however1 of ,hesiod's ,theogony cannot be accepted as a purely ,aryan tradition2 for colonists from ,egypt and ,phnicia had settled in ,greece1 at an early period1 and had brought with them alien mythical fables which were adopted in a modified form1 in addition to the antient family religion of worship of ancestors4 ,herodotus asserts that ,homer and ,hesiod made the ,theogony of the ,greeks2 and to a certain extent this may be true1 for the bard was then invested with a kind of sacredness1 and what he sung was held to be the effect of an inspiration4 ,when he invoked the ,muses his invocation was not a mere formal set of words introduced for the sake of ornament1 but an act of homage due to the ,divinities addressed1 whose aid he solicited4 ,hom4 ,il41 #b-dhd4 ,invocat4 to ,muses3-- ,tell me now1 ,o ,muses1 ye who dwell in ,olympus2 ,for ye are goddesses1 and are present1 and know all things1 ,but we hear only rumour1 and know not anything4 ,the traditions prevalent in ,botia would naturally be strongly imbued with fables of foreign origin2 and ,hesiod1 who was a ,botian by birth1 by collecting these local traditions and presenting them to the public in an attractive form1 no doubt contributed1 as well as ,homer1 to establish a national form of religion1 made up of old ,aryan tradition and what had been imported by ,phnician and ,egyptian colonists4 ,thus ,zeus and the other ,olympian deities formed the centre of a national religious system2 but at the same time the old ,aryan religion of worship of ancestors maintained a paramount influence1 and every tribe and every family had its separate form of worship of its own ancestors4 ,the prayer of the son of ,achilles1 when in the act of sacrificing ,polyxena to the manes of his father1 is a striking instance of the prevalent belief that the deified spirits of ancestors had power to influence the destinies of the living4 8,o son of ,peleus1 my father1 receive from me this libation1 appeasing1 alluring1 the dead4 ,come now1 that you may drink the black pure blood of a virgin1 which we give to thee--both ,i and the army4 ,and be kindly disposed to us1 and grant us to loose the sterns of our ships1 and the cables fastening to the shore1 and all to reach home favoured with a prosperous return from ,ilium40 ,hecuba1 l4 #ecc-i4 ,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 audience4 ,comparing the ,greek mythological traditions1 such as they have come down to us1 with those of the ,maori1 some striking resemblance is to be observed4 ,first1 there is the fact that both treat the elements of nature1 and abstract notions as persons capable of propagating from each other by generation4 ,in both ,light springs out of ,darkness4 ,the sons of ,heaven and ,earth in both accounts conspire against their father for the same reason--that their father had confined them in darkness4 ,and lastly the first human female1 in both1 is said to have been formed out of earth4 ,the first woman1 in the ,maori ,mythology1 drags down her offspring to ,po 7,night71 meaning to death4 ,and the first woman of the ,greek ,mythology1 ,pandora1 introduces all kinds of afflictions as an heritage for hers4 ,it is also to be noticed that just as ,zeus and the ,olympian ,gods were national deities for ,greeks1 so their old mythical deities--,po1 ,rangi1 ,papa1 ,tiki1 c41 were invoked alike by the whole ,maori race1 especially in the ceremonies required to free a person from the sacred restrictions comprised under the term tapu4 ,they were the ,maori national ,gods1 for they were their common ancestors4 ,but at the same time every ,maori tribe and family invoked independently each its own tribal and family ancestors1 just as was the practice of the ,greeks and ,latins4 ,,chapter ,,ii4 ,,maori ,,cosmogony ,,and ,,mythology4 ,an quoquam genitos nisi ,clo credere fas est ,esse homines4--,manilius4 ,the ,maori had no tradition of the ,creation4 ,the great mysterious ,cause of all things existing in the ,cosmos was1 as he conceived it1 the generative ,power4 ,commencing with a primitive state of ,darkness1 he conceived ,po 7,night7 as a person capable of begetting a race of beings resembling itself4 ,after a succession of several generations of the race of ,po1 ,te ,ata 7,morn7 was given birth to4 ,then followed certain beings existing when ,cosmos was without form1 and void4 ,afterwards came ,rangi 7,heaven71 ,papa 7,earth71 the ,winds1 and other ,sky-powers1 as are recorded in the genealogical traditions preserved to the present time4 ,we have reason to consider the mythological traditions of the ,maori as dating from a very antient period4 ,they are held to be very sacred1 and not to be repeated except in places set apart as sacred4 ,the ,genealogies recorded hereafter are divisible into three distinct epochs3-- #a4 ,that comprising the personified ,powers of ,nature preceding the existence of man1 which ,powers are regarded by the ,maori as their own primitive ancestors1 and are invoked in their karakia by all the ,maori race2 for we find the names of ,rangi1 ,rongo1 ,tangaroa1 c41 mentioned as ,atua or ,gods of the ,maori of the ,sandwich ,islands and other ,islands of the ,pacific inhabited by the same race4 ,the common worship of these primitive ,atua constituted the ,national religion of the ,maori4 #b4 ,in addition to this the ,maori had a religious worship peculiar to each tribe and to each family1 in forms of karakia or invocation addressed to the spirits of dead ancestors of their own proper line of descent4 ,ancestral spirits who had lived in the flesh before the migration to ,new ,zealand would be invoked by all the tribes in ,new ,zealand1 so far as their names had been preserved1 in their traditional records as mighty spirits4 #c4 ,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 ancestors1--thus giving rise to a family religious worship in addition to the national religion4 ,the cause of the preservation of their ,genealogies becomes intelligible when we consider that they often formed the ground-work of their religious formulas1 and that to make an error or even hesitation in repeating a karakia was deemed fatal to its efficacy4 ,in the forms of karakia addressed to the spirits of ancestors1 the concluding words are generally a petition to the ,atua invoked to give force or effect to the karakia as being derived through the ,tipua1 the ,pukenga1 and the ,wananga1 and so descending to the living ,tauira4 ,,maori ,,cosmogony4 ,powers ,te ,po 7,the ,night74 of ,te ,potoki 7hanging ,night74 ,night ,te ,poterea 7drifting ,night74 and ,te ,powhawha 7moaning ,night74 ,darkness4 ,hineruakimoe4 ,te ,po4 ,powers ,te ,ata 7,the ,morn74 of ,te ,aoturoa 7,the abiding ,day74 ,light4 ,te ,aomarama 7bright ,day74 ,whaitua 7space74 ,powers ,te ,kore 7,the ,void74 of ,te ,koretuatahi4 ,cosmos ,te ,koretuarua4 without ,korenui4 form ,koreroa4 and ,korepara4 void4 ,korewhiwhia4 ,korerawea4 ,koretetamaua 7,void fast bound74 ,te ,mangu 7the black7 sc4 ,erebus4 ,from the union of ,te ,mangu with ,mahorahora-nui-a-,rangi 7,the great expanse of ,rangi7 came four children3-- #a4 ,toko-mua 7elder prop74 #b4 ,toko-roto 7middle prop74 #c4 ,toko-pa 7last prop74 #d4 ,rangi-potiki 7child ,rangi74 ,,genealogical ,,descent ,,from ,,toko-,,mua4 ,tuawhionuku 7,tu of the whirlwind74 ,tuawhiorangi4 ,powers ,parorotea 7white skud74 of ,hautuia 7piercing wind74 ,the ,air1 ,haungangana 7blustering wind74 ,winds4 ,ngana4 ,ngananui4 ,nganaroa4 ,nganaruru4 ,nganamawaki4 ,tapahurukiwi4 ,tapahurumanu4 ,tiki4 ,human ,tikitepoumua 7,the #ast ,man74 beings ,tikitepouroto4 begin ,tikihaohao4 to ,tikiahupapa4 exist4 ,te ,papatutira4 ,ngai4 ,ngainui4 ,ngairoa4 ,ngaipeha4 ,te ,atitutu4 ,te ,atihapai4 ,toitehuatahi4 ,rauru4 ,rutana4 ,whatonga4 ,apaapa4 ,tahatiti4 ,ruatapu4 ,rakeora4 ,tamakitera4 ,rongomaruawhatu4 ,rere4 ,tta ,wakaotirangi4 ,rongokako4 ,hotumatapu4 ,tamatea4 ,motai4 ,kahuhunu4 ,ue4 ,raka4 ,kakati4 ,tawhao4 ,turongo4 ,raukawa4 ,wakatere4 ,takihiku4 ,tamatehura4 ,tuitao4 ,hae4 ,ngatokowaru4 ,huia4 ,korouaputa ,rakumia 7f474 ,parewahawaha ,te ,rangipumamao ,parekohatu 7f47 ,tihao ,te ,rauparaha4 ,te ,whatanui ,kotia 7f47 ,te ,ngarara4 ,tutaki ,hinematioro4 ,whose wife was ,hine-titamauri de qu infra4 ,whose wife was ,puhaorangi de qu infra4 ,tamatea was settled at ,muriwhenua1 and his son ,kahuhunu was born there4 ,the latter went on a journey to ,nukutauraua near the ,mahia1 and there married ,rongomai-wahine1 having got rid of her husband ,tamatakutai by craft4 ,tamatea went to bring him home1 but on their return their canoe was upset in a rapid1 near where the river ,waikato flows out of the lake ,taupo1 and ,tamatea was drowned4 ,,genealogical ,,descent ,,from ,,toko-,,roto4 ,ranginui4 ,rangiroa4 ,rangipouri4 ,rangipotango4 ,powers ,rangiwhetuma4 of the ,rangiwhekere4 ,heavens4 ,aonui4 ,aoroa4 ,aotara4 ,urupa4 ,hoehoe4 ,puhaorangi 7f474 ,after the birth of ,rauru1 the son of ,toi-te-huatahi and ,kuraemonoa1 while ,toi was absent from home fishing1 ,puhaorangi came down from ,heaven1 and carried off ,kuraemonoa to be his own wife4 ,she bore four children from this union3-- #a4 ,ohomairangi4 #b4 ,tawhirioho4 #c4 ,ohotaretare4 #d4 ,oho-mata-kamokamo4 ,from ,ohomairangi descended3-- ,muturangi4 ,taunga4 ,tuamatua4 ,time of ,houmaitahiti4 ,migration ,tamatekapua4 from ,kahu4 ,hawaiki4 ,tawaki4 ,uenuku4 ,rangitihi4 ,ratorua4 ,wakairikawa4 ,waitapu4 ,hinerehua4 ,te ,kahureremoa4 ,waitapu4 ,parekawa4 ,te ,kohera4 ,pakaki ,te ,rangipumamao ,parewahaika ,te ,whata ,tihao4 ,tokoahu4 ,tuiri4 ,kotia4 ,hihitaua4 ,waho 7f474 ,te ,ngarara4 ,te ,tumuhuia ,te ,hira4 or ,taraia4 ,,genealogical ,,descent ,,from ,,toko-,,pa4 ,kohu 7,mist7 was the child of ,tokopa4 ,kohu married ,te ,ika-roa 7,the ,milky-way71 and gave birth to ,nga ,whetu 7,the ,stars74 ,,genealogical ,,descent ,,from ,,rangi-,,potiki4 ,rangi-potiki had three wives1 the first of which was ,hine-ahu-papa2 from her descended3-- ,tunuku4 ,sky ,turangi4 ,powers4 ,tamaikoropao4 ,haronga4 ,haronga took to wife ,tongo-tongo4 ,their children were a son and daughter1 ,te ,ra 7,the ,sun7 and ,marama 7,the ,moon74 ,haronga perceiving that there was no light for his daughter ,marama1 gave ,te ,kohu in marriage to ,te ,ikaroa1 and the ,stars were born to give light for the sister of ,te ,ra1 for the child of ,tongo-tongo4 8,nga tokorua a ,tongo-tongo0 7the two children of ,tongotongo7 is a proverbial term for the ,sun and ,moon at the present day4 ,rangi-potiki's second wife was ,papatuanuku4 ,she gave birth to the following children3-- ,rehua 7a star74 ,rongo4 ,tangaroa4 ,tahu4 ,punga and ,here1 twins4 ,hua and ,ari1 do4 ,nukumera twins4 ,rangomaraeroa ,marereotonga do4 ,takatakaputea ,tumatauenga do4 ,tupotiki ,rongo was atua of the kumara4 ,tangaroa was ancestor of ,fish and the ,pounamu1 which is classed with fish by the ,maori4 ,tangaroa took to wife ,te ,anu-matao 7the chilly cold73 from which union descended4 ,all ,te ,whatauiraatangaroa4 of the ,te ,whatukura4 ,fish ,poutini4 ,class4 ,te ,pounamu4 ,tahu was atua presiding over peace and feasts4 ,punga was ancestor of the lizard1 shark1 and ill-favoured creatures3 hence the proverb 8aitanga-a-,punga0 7child of ,punga7 to denote an ugly fellow4 ,tu-matauenga was the ,maori war ,god4 ,rangi-potiki's third wife was ,papa 7,earth74 ,tangaroa was accused of having committed adultery with ,papa1 and ,rangipotiki1 armed with his spear1 went to obtain satisfaction4 ,he found ,tangaroa seated by the door of his house1 who1 when he saw ,rangi thus coming towards him1 began the following karakia1 at the same time striking his right shoulder with his left hand3-- ,tangaroa1 ,tangaroa1 ,tangaroa1 unravel2 ,unravel the tangle1 ,unravel1 untwist4 ,though ,rangi is distant1 ,he is to be reached4 ,some darkness for above1 ,some light for below ,freely give ,for bright ,day ,this karakia is the most antient example of the kind4 ,it is now applied as suggestive of a peaceable settlement of a quarrel4 ,this invocation of ,tangaroa was scarce ended when ,rangi made a thrust at him4 ,tangaroa warded it off1 and it missed him4 ,then ,tangaroa made a thrust at ,rangi1 and pierced him quite through the thigh1 and he fell4 ,while ,rangi lay wounded he begat his child ,kueo 7,moist74 ,the cause of this name was ,rangi's wetting his couch while he lay ill of his wound4 ,after ,kueo1 he begat ,mimi-ahi1 so-called from his making water by the fireside4 ,next he begat ,tane-tuturi 7straight-leg-,tane71 so-called because ,rangi could now stretch his legs4 ,afterwards he begat ,tane-pepeki 7bent-leg-,tane71 so-called because ,rangi could sit with his knees bent4 ,the next child was ,tane-ua-tika 7straight-neck-,tane71 for ,rangi's neck was now straight1 and he could hold up his head4 ,the next child born was called ,tane-ua-ha 7strong-neck-,tane71 for ,rangi's neck was strong4 ,then was born ,tane-te-waiora 7lively ,tane71 so called because ,rangi was quite recovered4 ,then was born ,tane-nui-a-,rangi 7,tane great son of ,rangi74 ,and last of all was born ,paea1 a daughter4 ,she was the last of ,rangi's children4 ,with ,paea they came to an end1 so she was named ,paea1 which signifies #8closed4' ,hakaha4 ,some time after the birth of these children the thought came to ,tane-nui-a-,rangi to separate their father from them4 ,tane had seen the light of the ,sun shining under the armpit of ,rangi2 so he consulted with his elder brothers what they should do4 ,they all said1 8,let us kill our father1 because he has shut us up in darkness1 and let us leave our mother for our parent40 ,but ,tane advised1 8,do not let us kill our father1 but rather let us raise him up above1 so that there may be light40 ,to this they consented2 so they prepared ropes1 and when ,rangi was sound asleep they rolled him over on the ropes1 and ,paea took him on her back4 ,two props were also placed under ,rangi4 ,the names of the props were ,tokohurunuku1 and ,tokohururangi4 ,then lifting him with the aid of these two props1 they shoved him upwards4 ,then ,papa thus uttered her farewell to ,rangi4 8,haera ra1 e ,rangi1 6 ko te wehenga taua i a ,rangi40 8,go1 ,o ,rangi1 alas6 for my separation from ,rangi40 ,and ,rangi answered from above3 8,heikona ra1 e ,papa1 6 ko te wehenga taua i a ,papa40 8,remain there1 ,o ,papa4 ,alas6 for my separation from ,papa40 ,so ,rangi dwelt above1 and ,tane and his brothers dwelt below with their mother1 ,papa4 ,some time after this ,tane desired to have his mother ,papa for his wife4 ,but ,papa said1 8,do not turn your inclination towards me1 for evil will come to you4 ,go to your ancestor ,mumuhango40 ,so ,tane took ,mumuhango to wife1 who brought forth the totara tree4 ,tane returned to his mother dissatisfied1 and his mother said1 8,go to your ancestor ,hine-tu-a-maunga 7the mountain maid740 ,so ,tane took ,hine-tu-a-maunga to wife1 who conceived1 but did not bring forth a child4 ,her offspring was the rusty water of mountains1 and the monster reptiles common to mountains4 ,tane was displeased1 and returned to his mother4 ,papa said to him 8,go to your ancestor ,rangahore40 ,so ,tane went1 and took that female for a wife1 who brought forth stone4 ,this greatly displeased ,tane1 who again went back to ,papa4 ,then ,papa said 8,go to your ancestor ,ngaore 7the tender one740 ,tane took ,ngaore to wife4 ,and ,ngaore gave birth to the toetoe 7a species of rush-like grass74 ,tane returned to his mother in displeasure4 ,she next advised him1 8,go to your ancestor ,pakoti40 ,tane did as he was bid1 but ,pakoti only brought forth harakeke 7phormium tenax74 ,tane had a great many other wives at his mother's bidding1 but none of them pleased him1 and his heart was greatly troubled1 because no child was born to give birth to ,man2 so he thus addressed his mother--8,old lady1 there will never be any progeny for me40 ,thereupon ,papa said1 8,go to your ancestor1 ,ocean1 who is grumbling there in the distance4 ,when you reach the beach at ,kura-waka1 gather up the earth in the form of man40 ,so ,tane went and scraped up the earth at ,kura-waka4 ,he gathered up the earth1 the body was formed1 and then the head1 and the arms2 then he joined on the legs1 and patted down the surface of the belly1 so as to give the form of man2 and when he had done this1 he returned to his mother and said1 8,the whole body of the man is finished40 ,thereupon his mother said1 8,go to your ancestor ,mauhi1 she will give the raho4 ,go to your ancestor ,whete1 she will give the timutimu4 ,go to your ancestor ,taua-ki-te-marangai1 she will give the paraheka4 ,go to your ancestor ,pungaheko1 she has the huruhuru40 ,so ,tane went to these female ancestors1 who gave him the things asked for4 ,he then went to ,kura-waka4 ,katahi ka whakanoho ia i nga raho ki roto i nga kuwha o te wahine i hanga ki te one3 ,ka mau era4 ,muri atu ka whakanoho ia ko te timutimu na ,whete i homai ki waenga i nga raho2 muri atu ko te paraheka na ,taua-ki-te-marangai i homai ka whakanoho ki te take o te timutimu3 muri iho ko te huruhuru na ,pungaheko i homai ka whakanoho ki runga i te puke4 ,ka oti1 katahi ka tapa ko ,hineahuone4 ,then he named this female form ,hine-ahu-one 7,the earth formed maid74 ,quaedam partes corporis genitales4 ,tane took ,hine-ahu-one to wife4 ,she first gave birth to ,tiki-tohua--the egg of a bird from which have sprung all the birds of the air4 ,after that1 ,tiki-kapakapa was born--a female4 ,then first was born for ,tane a human child4 ,tane took great care of ,tiki-kapakapa1 and when she grew up he gave her a new name1 ,hine-a-tauira 7the pattern maid74 ,then he took her to wife1 and she bore a female child who was named ,hine-titamauri4 ,one day ,hine-a-tauira said to ,tane1 8,who is my father80 ,tane laughed4 ,a second time ,hine-a-tauira asked the same question4 ,then ,tane made a sign3 and the woman understood1 and her heart was dark1 and she gave herself up to mourning1 and fled away to ,rikiriki1 and to ,naonao1 to ,rekoreko1 to ,waewae-te-,po1 and to ,po4 ,the woman fled away1 hanging down her head4 ,then she took the name of ,hine-nui-te-,po 7great woman of ,night74 ,her farewell words to ,tane were--8,remain1 ,o ,tane1 to pull up our offspring to ,day2 while ,i go below to drag down our offspring to ,night40 ,katahi ka tohungia e ,tane ki tona ure4 ,these were all ancestors of the race of ,powers of ,night4 ,he oti1 ka rere te wahine3 ka anga ko te pane ki raro1 tuwhera tonu nga kuwha1 hamama tonu te puapua4 8,heikona1 e ,tane1 hei kukume ake i a taua hua ki te ,ao2 kia haere au ki raro hei kukume iho i a taua hua ki te ,po40 ,tane sorrowed for his daughter-wife1 and cherished his daughter ,hinetitamauri2 and when she grew up he gave her to ,tiki to be his wife1 and their first-born child was ,tiki-te-pou-mua4 ,vid4 ,genealogical ,table4 ,the following narrative is a continuation of the history of ,hinenuitepo from another source3-- ,after ,hinenuitepo fled away to her ancestors in the realms of ,night1 she gave birth to ,te ,po-uriuri 7,the ,dark one71 and to ,te ,po-tangotango 7,the very dark71 and afterwards to ,pare-koritawa1 who married ,tawaki1 one of the race of ,rangi4 ,hence the proverb when the sky is seen covered with small clouds 8,parekoritawa is tilling her garden40 ,when ,tawaki climbed to ,heaven with ,parekoritawa1 he repeated this karakia3-- ,ascend1 ,o ,tawaki1 by the narrow path1 ,by which the path of ,rangi was followed2 ,the path of ,tu-kai-te-uru4 ,the narrow path is climbed1 ,the broad path is climbed1 ,the path by which was followed ,your ancestors1 ,te ,aonui1 ,te ,ao-roa1 ,te ,ao-whititera4 ,now you mount up ,to your ,ihi1 ,to your ,mana1 ,to the ,thousands above1 ,to your ,ariki1 ,to your ,tapairu1 ,to your ,pukenga1 ,to your ,wananga1 ,to your ,tauira4 ,when ,tawaki and ,parekoritawa mounted to the ,sky1 they left behind them a token--a black moth--a token of the mortal body4 ,pare gave birth to ,uenuku 7,rainbow74 ,afterwards she brought forth ,whatitiri 7,thunder74 ,hence the rainbow in the sky1 and the thunder-clap4 ,,chapter ,,iii4 ,,religious ,,rites ,,of ,,the ,,maori4 4--,hom4 ,il4 #a-fb4 ,the religious rites and ceremonies of the ,maori were strange and complex1 and must have been a severe burden1 as will be understood from the translations of ,maori narratives relating to such matters contained in these pages4 ,to make these translations more intelligible to the reader1 a brief review of the subject is now given in explanation4 ,the religious rites under consideration are immediately connected with certain laws relating to things tapu1 or things sacred and prohibited1 the breach of which laws by anyone is a crime displeasing to the ,atua of his family4 ,anything tapu must not be allowed to come in contact with any vessel or place where food is kept4 ,this law is absolute4 ,should such contact take place1 the food1 the vessel1 or place1 become tapu1 and only a few very sacred persons1 themselves tapu1 dare to touch these things4 ,the idea in which this law originated appears to have been that a portion of the sacred essence of an ,atua1 or of a sacred person1 was directly communicable to objects which they touched1 and also that the sacredness so communicated to any object could afterwards be more or less retransmitted to anything else brought into contact with it4 ,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 eaten2 for the act of eating food which had touched anything tapu1 involved the necessity of eating the sacredness of the ,atua1 from whom it derived its sacredness4 ,it seems that the practice of cannibalism must have had a close connexion with such a system of belief4 ,to eat an enemy was the greatest degradation to which he could be subjected1 and so it must have been regarded as akin to blasphemy to eat anything containing a particle of divine essence4 ,everything not included under the class tapu was called noa1 meaning free or common4 ,things and persons tapu could1 however1 be made noa by means of certain ceremonies1 the object of which was to extract the tapu essence1 and restore it to the source whence it originally came4 ,it has been already stated that every tribe and every family has its own especial ,atua4 ,the ,ariki1 or head of a family1 in both male and female lines1 are regarded by their own family with a veneration almost equal to that of their ,atua4 ,they form1 as it were1 the connecting links between the living and the spirits of the dead2 and the ceremonies required for releasing anything from the tapu state cannot be perfected without their intervention4 ,it is observable that ,homer attributes special honor to a few of his heroes1 who appear to have been the male representatives of their race1--as to ,agamemnon of the race of ,pelops1 and to ,aeneas of the race of ,assaracus4 ,with respect to each of them1 it is mentioned that he was honored as a ,god by his people4 8 ' 40 ,among the ,maori these chiefs would have been distinguished by the title of ,ariki4 ,homer gives them the title 8 10 the old meaning of which words has been a matter of much inquiry4 ,mr ,gladstone 7,homer and ,homeric ,age1 vol4 ,i4 p4 #def7 says1 8,it seems to me that this restraint in the use of the name #8 ' was not unconnected with a sense of reverence towards it20 and he suggests the word chieftain as its fit representative4 ,might not its original meaning have been similar to that of ,ariki8 ,on arriving one evening at a ,maori settlement1 ,i found that a ceremony1 in which everyone appeared to take deep interest1 was to take place in the morning4 ,the inhabitants were mostly professing ,christians1 and the old sacred place of the settlement was1 from the increase of their numbers1 inconveniently near their houses2 a part of it was1 therefore1 required to be added to the ,pa4 ,i was curious to see in what way the land required would be made noa4 ,in the morning when ,i went to the place ,i found a numerous assembly1 while in the centre of the space was a large native oven1 from which women were removing the earth and mat-coverings4 ,when opened it was seen to contain only kumara1 or sweet potato4 ,one of these was offered to each person present1 which was held in the hand while the usual morning service was read1 concluding with a short prayer that ,god's blessing might rest on the place4 ,after this each person ate his kumara1 and the place was declared to be noa4 ,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 little faith4 ,in this case1 every one present1 by eating food cooked on the tapu ground1 equally incurred the risk of offending the ,atua of the family1 which risk was believed to be removed by the ,christian karakia4 ,by neglecting the laws of tapu1 ,ariki1 chiefs1 and other sacred persons are especially liable to the displeasure of their ,atua1 and are therefore afraid to do a great many ordinary acts necessary in private life4 ,for this reason a person of the sacred class was obliged to eat his meals in the open air1 at a little distance from his sacred dwelling1 and from the place which he and his friends usually occupied2 and if he could not eat all that had been placed before him he kept the remainder for his own sole use1 in a sacred place appropriated for that purpose3 for no one dared to eat what so sacred a person had touched4 ,the term karakia is applicable to all forms of prayer to the ,atua3 but there are a variety of names or titles to denote karakia having special objects4 ,the translations of those now presented to the reader will1 it is believed1 speak for themselves as to the nature of ,maori worship1 and carry with them a more clear and full conviction as to what it really was than any mere statements however faithful4 ,it will be seen that a karakia is in some cases very like a prayer1--in other cases for the most part an invocation of spirits of ancestors in genealogical order1--in other cases a combination of prayer and invocation4 ,the ,karakia of ,hineteiwaiwa4 ,said to have been used at the birth of her son ,tuhuruhuru4 ,it is of great antiquity1 dating from a time long anterior to the migration to ,new ,zealand4 ,weave1 weave the mat1 ,couch for my unborn child1 ,qui lectus aqu inundabitur3 ,rupe1 et ,manumea inundabuntur3 ,lectus meus1 et mei fets inundabitur3 ,inundabor aqu1 inundabor2 ,maritus meus inundabitur4 ,now ,i step upon 7the mat74 ,the ,matitikura to ,rupe above1 99 99 99 ,toroa 99 99 99 99 ,takapu 99 99 99 99 to cause to be born1 ,my child now one with myself4 ,stand firm turuturu of ,hine-rauwharangi1 99 99 99 99 ,hine-teiwaiwa1 ,stand by your tia1 ,ihuwareware1 ,stand by your kona1 ,ihuatamai1 ,chide me not in my trouble1 ,me ,hine-teiwaiwa1 ,o ,rupe4 ,release from above your hair1 ,your head1 your shoulders1 ,your breast1 your liver1 ,your knees1 your feet1 ,let them come forth4 ,the old lady with night-dark visage1 ,she will make you stretch1 ,she will make you rise up4 ,let go ewe1 let go take1 ,let go parapara4 ,come forth499 ,hc ad effusionem aquarum sub tempus parts spectant4 ,the name of a powerful karakia4 ,turuturu1 a sharp pointed prop1 two of which are fixed in the floor to serve as a frame for weaving mats--also used by women in child-birth to hold by4 ,names of lower parts of abdomen4 ,rupe or ,maui-mua1 brother-in-law of ,hine-teiwaiwa4 ,addressed to the unborn child4 ,the old lady referred to was ,hine-nui-te-po1 the mother of the female ancestress of mankind4 ,names of different parts of the decidua4 99 ,for tradition as to ,tuhuruhuru and other names here mentioned vid4 ,sir ,geo4 ,grey's 8,mythology and ,traditions of ,new ,zealand10 p4 #ci et seq4 ,this karakia is still in use with the ,arawa tribe in cases of difficult parturition4 ,when such cases occur1 it is concluded that the woman has committed some fault--some breach of the tapu1 which is to be discovered by the matakite 7seer74 ,the father of the child then plunges in the river1 while the karakia is being repeated1 and the child will generally be born ere ever he returns4 ,the following form of karakia is also used by members of the same tribe in similar cases3-- ,o6 ,hine-teiwaiwa1 release ,tuhuruhuru1 ,o6 ,rupe1 release your nephew4 ,the ancestors of the father of the child are then invoked by name4 ,first the elder male line of ancestors1 commencing with an ancestor who lived in ,hawaiki and terminating with the living representative of that line4 ,then follows a repetition of the ancestral line next in succession1 and the third in succession1 if the child be not born4 ,after which the tohunga addressing the unborn child says1 8,come forth4 ,the fault rests with me4 ,come forth40 ,the tohunga continues thus-- ,in the ,maori ,,ms41 of which the above is a translation1 the names of the ancestors of the chief of the tribe referred to are given in genealogical order1 but are omitted here4 ,unravel the tangle1 unravel the crime1 ,untie manuka1 let it be loosed4 ,distant though ,rangi1 ,he is reached4 ,if the child be not now born1 ,tiki is invoked thus-- ,tiki of the heap of earth1 ,tiki scraped together1 ,when hands and feet were formed1 ,first produced at ,hawaiki4 ,if the child be a male1 it will be born--if a female1 the mother's line of ancestors must be invoked4 ,intimately connected with the superstition respecting things tapu is the belief as to the cause of disease1 namely1 that a spirit has taken possession of the body of the sufferer4 ,the belief is that any neglect of the law of tapu1 either wilful1 or accidental1 or even brought about by the act of another person1 causes the anger of the ,atua of the family who punishes the offender by sending some infant spirit to feed on a part of his body--infant spirits being generally selected for this office on account of their love of mischief1 and because not having lived long enough on earth to form attachments to their living relatives1 they are less likely to show them mercy4 ,when1 therefore1 a person falls sick1 and cannot remember that he has himself broken any law of the tapu1 he has to consult a matakite 7seer7 and a tohunga to discover the crime1 and use the proper ceremonies to appease the ,atua2 for there is in practice a method of making a person offend against the laws of tapu without his being aware of it4 ,this method is a secret one called makutu4 ,it is sufficient for a person who knows this art1 if he can obtain a portion of the spittle of his enemy1 or some leavings from his food1 in order that he may treat it in a manner sure to bring down the resentment of his family ,atua4 ,for this reason a person would not dare to spit when in the presence of anyone he feared might be disposed to injure him1 if he had a reputation for skill in this evil art4 ,with such a belief as to the cause of all disease it will not be wondered at that the treatment of it was confined to the karakia of a tohunga or wise man4 ,one or two examples of such cases will be sufficient to explain this as well as to show the in-rooted superstition of the ,maori4 ,when anyone becomes porangi or insane1 as not unfrequently happens1 he is taken to a tohunga1 who first makes an examination as to the cause of the disease4 ,he and the sick man then go to the water-side1 and the tohunga1 stripping off his own clothes1 takes in his hand an obsidian flint4 ,first he cuts a lock of hair from the left side of the sick man's head1 and afterwards a lock of hair from the top of his head4 ,the obsidian flint is then placed on the ground1 and upon it the lock of hair which had been cut from the left side of the head4 ,the lock of hair cut from the top of the head is held aloft in the left hand of the tohunga1 while in his right hand he holds a common stone1 which is also raised aloft1 while the following karakia is being repeated by him4 ,tu1 divide1 ,tu1 split1 ,this is the waiapu flint1 ,now about to cry aloud ,to the ,moon of ill-omen4 ,then the tohunga breathes on the flint1 and smashes it with the stone held in his right hand4 ,after this he selects a shoot of the plant toetoe1 and pulls it up1 and then fastens to it both the locks of hair4 ,then diving in the river1 he lets go the toetoe and locks of hair1 and when they float on the surface of the water1 he commences his great karakia thus-- ,this is the ,tiri of ,tu-i-rawea1 ,this is the ,tiri of ,uenuku4 ,where lies your fault8 ,was eating a kutu your fault8 ,was sitting on tapu ground your fault8 ,unravel the tangle1 ,unravel1 untie4 ,take away the fault from the head ,of the ,atua who afflicts this man4 ,take away the disease1 ,and the mana of the curser4 ,turn your mana against your tohunga1 ,and your whaiwhaia4 ,give me the curse ,to make as cooked food4 ,your ,atua desecrated1 ,your tapu1 your curse1 ,your sacred-place-dwelling ,atua1 ,your house-dwelling ,atua1 ,give me to cook for food4 ,your tapu is desecrated by me4 ,the rays of the sun1 ,the brave of the world1 ,the mana1 give me4 ,let your ,atua1 and your tapu ,be food for me to eat4 ,let the head of the curser ,be baked in the oven1 ,served up for food for me ,dead1 and gone to ,night4 ,a karakia so called4 ,the latter part of this karakia is a curse directed against some tohunga supposed to have caused the disease by his art of makutu4 ,makutu was the weapon of the weak1 who had no other mode of obtaining redress4 ,there is no doubt but that it exercised a restraining influence1 in a society where no law but that of force generally prevailed1 as a check to theft and unjust dealing generally2 for there is among the ,maori a firm belief in and dread of its power4 ,this is very evident from the following account given by one of themselves of the mode employed to detect and punish a petty theft4 ,a woman is much vexed when any of the flax scraped by her is stolen1 and she consults a tohunga1 in order to discover the thief4 ,whether the flax has been stolen from her house or from the water1 the woman's house must be tapu4 ,no one must be allowed to enter it4 ,this is necessary1 that the makutu may take effect1 and the person who stole the flax be discovered4 ,so when the woman comes to the tohunga he first asks her 8,has any one entered your house80 ,she replies 8,no40 ,then the tohunga bids her return home1 saying 8,i will come to you at night40 ,the woman returns home1 and at night the tohunga comes to her4 ,he bids her point out her house1 and then goes with her to the water side4 ,having taken off his clothes1 he strikes the water with a stick or wand1 brought with him for that purpose1 and immediately the form of the thief stands before them4 ,the tohunga thus curses it-- ,may your eyes look at the moon-- ,eyes of flax be yours1 ,hands of flax be yours1 ,feet of flax be yours4 ,let your hands snatch ,at the rays of the ,sun4 ,let your hands snatch at ,whiro1 ,whiro in vast heaven1 ,whiro born of ,papa4 ,snatch1 snatch at your own head1 ,perishing in the ,night of ,darkness1 ,in the ,night of ,death--,death4 ,whakahokitu ,is the name given to forms of makutu employed to counteract the curse of some other tohunga1 or wise-man2 for whoever practises makutu1 even though he be skilled in the art1 may have to yield to the mana of some other wise-man who can command the assistance of a more powerful ,atua4 ,the following is a specimen of this kind of makutu-- ,great curse1 long curse1 ,great curse1 binding curse1 ,binding your sacredness ,to the tide of destruction4 ,come hither1 sacred spell1 ,to be looked on by me4 ,cause the curser to lie low ,in gloomy ,night1 in dark ,night1 ,in the ,night of ill-omen4 ,great wind1 lasting wind1 ,changing wind of ,rangi above4 ,he falls4 ,he perishes4 ,cause to waste away the curser tohunga4 ,let him bite the oven-stones4 ,be food for me1 ,the tapu and the mana1 ,of your ,atua1 ,of your karakia1 ,of your tohunga4 ,among the ,atua much held in awe by the ,maori were the ,atua noho-whare1 or house-dwelling gods--spirits of the germs of unborn infants4 ,they are also known by the name kahukahu1 the meaning of which word was explained in a former publication4 ,the ,maori has also a firm belief in omens derived from dreams1 and from any sudden movements of the body or limbs during sleep1 all which signs are believed to be warnings from the ,atua4 ,there is a class of dreams called moe-papa1 which are very unlucky3 and if any one has one of these dreams1 he will avoid going on a projected journey2 for it is firmly believed that should he persist in going he will fall into an enemy's ambush1 or meet with some other misfortune4 ,hence the proverbial remark1 if a person has neglected such a warning1 and has fallen in with a war-party1 8,he was warned by a moe-papa1 and yet went40 ,the kind of sleep denoted by this word is described to be the climbing a precipice1 the wandering astray in a forest1 entering a house1 climbing a tree4 ,such dreams are death warnings4 ,they appear to be such as we term night-mare4 ,the startings of the limbs or body during sleep are called takiri1 some of which are lucky1 and some unlucky1 each kind being distinguished by a special name4 ,the lucky takiri are-- ,the hokai1 or starting of the leg or foot in a forward direction4 ,it denotes the repulse of the enemy4 ,the tauaro1 or starting of the arm towards the body4 ,the whakaara1 when in sleep the head starts upwards4 ,it signifies that ere long the ,ariki or his father will arrive4 ,the kapo1 a very lucky sign4 ,while a man sleeps with his right arm for a pillow1 if the arm starts so as to strike his head1 on awaking he will not mention it to his companions2 for he knows by this omen that in the next battle which takes place it will be his good fortune to kill the first man of the enemy4 ,the unlucky takiri are-- ,the kohera1 a starting of the arm and leg of one side of the body in an outward direction4 ,the peke1 a starting of the arm outwards from the body4 ,the whawhati1 a sleep in which the legs1 the neck1 and the head are bent doubled up towards the belly4 ,this is very unlucky4 ,the evil will not come to another person1 but attends the man himself4 ,the former takiri do not necessarily denote evil to the individual sleeper1 but to any of his companions4 ,,chapter ,,iv4 ,,religious ,,rites ,,of ,,the ,,maori4 ,tantum ,relligio potuit suadere4--,lucretius4 ,you ask me about the customs of ,maori men1 and their origin1 how men came to learn them4 ,this is the source whence men learnt them4 ,their knowledge is not from modern times4 ,papa1 ,rangi1 ,tiki were the first to give rules to men for work of all kinds1 for killing1 for man-eating1 for karakia4 ,in former days the knowledge of the ,maori was great1 in all matters1 from this teaching1 and so men learnt how to set rules for this thing and for that thing4 ,hence came the ceremony of ,pure for the dead1 the karakia for the new-born infant1 for grown men1 for battle1 for storming a ,pa1 for eels1 for birds1 for makutu1 and a multitude of other karakia4 ,tiki was the source from which they came down to the tupua1 the pukenga1 the wananga1 and the tauira4 ,the men of antient days are a source of invocation for the tauira4 ,hence the karakia had its power1 and came down from one generation to another ever having power4 ,formerly their karakia gave men power4 ,from the time when the ,rongo-pai 7,gospel7 arrived here1 and men were no longer tapu1 disease commenced4 ,the man of former days was not afflicted by disease4 ,he died only when bent by age4 ,he died when he came to the natural end of life4 ,my writing to you begins with the karakia for a mother when her breasts give no milk4 ,after a child is born1 if the mother's breasts have no milk1 her husband goes for the tohunga4 ,when the tohunga arrives the mother and child are carried to the water-side1 and the tohunga dipping a handful of weed in the water1 sprinkles it on the mother4 ,the child is taken away from the mother by the tohunga1 who then repeats this karakia3-- ,water-springs from above give me1 ,to pour on the breast of this woman4 ,dew of ,heaven give me1 ,to cause to trickle the breast of this woman2 ,at the points of the breast of this woman2 ,breasts flowing with milk1 ,flowing to the points of the breast of this woman1 ,milk in plenty yielding4 ,for now the infant cries and moans1 ,in the great night1 in the long night4 ,tu the benefactor1 ,tu the giver1 ,tu the bountiful1 ,come to me1 to this tauira4 ,after this the child is dipped in the water1 and the mother and child are kept apart4 ,one whole night they are kept apart1 in order that the karakia may take effect4 ,the mother remains alone in her house1 while the tohunga seated outside it repeats his karakia4 ,the tohunga also instructs the woman thus--8,if the points of your breasts begin to itch1 lay open your clothes1 and lie naked40 ,some time after her breasts begin to itch1 and the woman knows that the karakia is taking effect4 ,afterwards her breasts become painful1 and she calls out to the tohunga 8my breasts itch and are painful1 they are full of milk40 ,then the child is brought to the mother4 ,see what power the karakia of the ,maori possessed4 ,this is a word1 a thought of mine4 ,there has not been any remarkable sign of late years1 from the time of the arrival of the ,rongo-pai 7,gospel71 like the signs seen in this island when men were tapu1 when karakia had power4 ,one sign seen in this island was the ,ra-kutia 7the closed sun74 ,at mid-day there was darkness1 and the stars were seen4 ,after two hours perhaps of darkness1 daylight returned4 ,our fathers saw this sign3 but there are now no signs like those of former days4 ,,ceremony ,,of ,,tua4 ,when a male child is born to a ,chief1 all his tribe rejoice4 ,the mother is separated from the inhabitants of the settlement1 to prevent her coming in contact with persons engaged in cultivating the kumara1 lest anything belonging to the mother should be accidentally touched by them1 lest the kumara should be affected by her state of tapu2 for the sacredness of any rehu-wahine is greatly feared4 ,when the child is about a month old1 and strives with its hands to reach its mother's breast1 the ceremony of ,ta takes place4 ,two fires are kindled2 one fire for the ,ariki1 one fire for the ,atua4 ,the food to be cooked on the fire is fern-root4 ,then the tohunga takes the child in his arms1 and repeats this karakia3-- ,breathe quick thy lung1 ,a healthy lung4 ,breathe strong thy lung1 ,a firm lung1 ,a brave lung4 ,severing for your bravery1 99 99 tilling food1 ,severing for wielding the weapon1 99 99 warding off1 99 99 seizing the first man1 99 99 storming the ,pa4 c4 c4 c4 c4 ,the boy infant is stept over1 99 99 99 99 climbed over1 99 99 99 99 lifted in the arms1 ,the boy infant is free from tapu1 ,he runs freely where food is cooked4 ,cause this karakia to flow gently1 ,to the ,pukenga1 ,to the ,wananga1 ,to the ,tauira4 ,the severing of umbilical cord is here referred to4 ,the female ,ariki at these words steps over the child1 and then takes it in her arms4 ,when this karakia ends the ceremony of ,poipoi 7waving7 follows4 ,the tohunga takes up the fern-root cooked for the ,atua1 and waving it over the child repeats these words3--8,this is for the ,tipua1 for the ,pukenga1 for the ,wananga4 ,eat it4 ,it is the food cooked for you to eat40 ,the cooked fern-root is then deposited on the sacred place4 ,afterwards the child is taken in the arms of the female ,ariki1 who waves over it the fern-root cooked on her fire1 and touches with it different parts of the child's body4 ,the ,ariki is said then to eat this fern-root1 but does not do so in fact4 ,she only spits on it1 and throws it on the sacred place4 ,if there are several female ,ariki of the same family of whom one is absent1 a figure is made with weeds to represent her4 ,then part of the fern-root is offered to the figure and is stuck in it4 ,all these ceremonies take place on sacred ground4 ,the part of the ceremony--that of touching the body of the child with the food to be eat by the ,ariki--is named kai-katoa4 ,after this the child is free from tapu1 so that persons of the family may take it in their arms4 ,no further ceremony takes place till the child arrives at youth1 when his hair is cut1 and the young person is released from tapu4 ,the hair must be cut in the morning in order to insure a strict observance of tapu2 for it is not only the tohunga who must be tapu on this occasion1 but also the whole tribe4 ,this tapu commences in the morning1 and no one must eat food while it lasts4 ,should any one eat during that time it will be discovered2 for if the skin of the child's head be cut while cutting the hair1 it is known at once that some one has eat food4 ,this is a sure sign4 ,after the hair is cut the ceremony of ,poipoi is again observed1 and the tohunga then raising up his hands repeats this karakia1 and the young person is free-- ,these hands of mine are raised up1 ,and this sacredness here4 ,tu-i-whiwhia1 ,tu-i-rawea1 ,your freedom from tapu ,make sure the obtaining4 ,make sure the freedom4 ,make it sure to ,papa4 ,give me my tu3 ,lift up the sacredness3 ,lift it up3 it prevails4 ,my hands here are raised up1 ,to ,tiki there these hands of mine1 ,to ,hine-nui-te-po these hands of mine1 ,these now free from tapu4 ,freedom4 ,they are free4 ,as to the custom of raising aloft the hands while praying to the ,gods1 compare ,hom3 ,il4 ,lib4 #c #bgc1 and other numerous examples4 ,,ceremonies ,,for ,,the ,,dead4 ,when a man dies his body is placed in a sitting posture1 and is bound to a stake to keep it in a good position4 ,it is seated with its face towards the sun as it rises from its cave4 ,then every one comes near to lament4 ,the women in front1 the men behind them4 ,their clothes are girded about their loins4 ,in their hands they hold green leaves and boughs1 then the song called keka commences thus3-- ,tohunga chants ,it is not a man1 ,all ,it is ,rangi now consigned to earth1 ,alas6 my friend4 ,tohunga ,my evil omen1 ,all ,the lightning glancing on the mountain peak ,te ,waharoa doomed to death4 ,after the keka1 the uhunga or lament commences4 ,the clothes in which the corpse should be dressed are the kahuwaero1 the huru1 the topuni1 and the tatata4 ,the lament ended1 presents are spread to view1 greenstone ornaments1 and other offerings for the dead chief4 ,a carved chest1 ornamented with feathers1 is also made1 and a carved canoe1 a small one resembling a large canoe1 which is painted with kokowai 7red-ochre72 also a stick bent at the top is set up by the way-side1 in order that persons passing by may see it1 and know that a chief has died4 ,this is called a hara4 ,the carved chest is called a whare-rangi4 ,the corpse only is buried1 the clothes are placed in the carved chest which is preserved by the family and descendants as a sacred relic4 ,on the morning following the burial1 some men go to kill a small bird of the swamps called kokata1 and to pluck up some reeds of wiwi4 ,they return and come near the grave4 ,the tohunga then asks 8,whence come you80 ,the men reply1 8,from the seeking1 from the searching40 ,the tohunga again asks 8,ah6 what have you got8 ah6 what have you gained80 ,thereon the men throw on the ground the kotata and the wiwi4 ,then the tohunga selects a stalk of toetoe or rarauhe1 and places it near the grave in a direction pointing towards ,hawaiki to be a pathway for the spirit1 that it may go in the straight path to those who died before him4 ,this is named a ,tiri1 and is also placed near where he died1 in order that his spirit may return as an ,atua for his living relations4 ,the person to whom this ,atua appears is called the kaupapa or waka-atua4 ,whenever the spirit appears to the kaupapa the men of the family assemble to hear its words4 ,hear the karakia of the kaupapa to prevail on the spirit to climb the path of the ,tiri4 ,this is your path1 the path of ,tawaki2 ,by it he climbed up to ,rangi1 ,by it he mounted to your many1 ,to your ,thousands2 ,by it you approached1 ,by it you clung1 ,by it your spirit arrived safely ,to your ancestors4 ,i now am here sighing1 ,lamenting for your departed spirit4 ,come1 come to me in form of a moth1 ,come to me your kaupapa1 ,whom you loved1 ,for whom you lamented4 ,here is the ,tiri for you1 ,the ,tiri of your ancestors1 ,the ,tiri of your ,pukenga1 ,of your ,wananga1 ,of me this ,tauira4 ,,the ,,reinga ,,or ,,hades4 ,when the spirit leaves the body it goes on its way northward1 till it arrives at two hills4 ,the first of these hills is a place on which to lament with wailings and cuttings4 ,there also the spirit strips off its clothes4 ,the name of this hill is ,wai-hokimai4 ,the name of the other hill is ,wai-otioti3 there the spirit turns its back on the land of life1 and goes on to the ,rerenga-wairua 7,spirit's-leap74 ,there are two long straight roots1 the lower extremities of which are concealed in the sea1 while the upper ends cling to a pohutukawa tree4 ,the spirit stands by the upper end of these roots1 awaiting an opening in the sea weed floating on the water4 ,the moment an opening is seen1 it flies down to the ,reinga4 ,reaching the ,reinga1 there is a river and a sandy beach4 ,the spirit crosses the river4 ,the name of the new comer is shouted out4 ,he is welcomed1 and food is set before him4 ,if he eats the food he can never return to life4 ,spirits on their way to the ,n4 ,cape are said to be clothed in the leaves of the wharangi1 makuku1 and oropito4 ,vid4 similar account4 8,traditions and ,superstitions of the ,new ,zealanders10 p4 #aej1 et seq4 ,,tale ,,of ,,te ,,atarahi4 ,there was a man named ,te ,atarahi1 who remained five nights and five days in the ,reinga1 and then returned to life4 ,on the fifth day after this man died1 two women went out to cut flax leaves4 ,while so employed they observed the flower stalks of the flax springing up every now and then1 at a little distance from them4 ,then one of the women remarked to her companion--8,there is some one sucking the juice of the korari flowers40 ,by degrees this person came nearer1 and was seen by the woman1 who said 8the man is like ,te ,atarahi1 why1 it surely is ,te ,atarahi40 ,her companion replied--8,it cannot be ,te ,atarahi1 he is dead40 ,then they both looked carefully1 and saw that the skin of the man was wrinkled and hanging loose about his back and shoulders1 and that the hair of his head was all gone4 ,so the women returned to the ,pa1 and told how they had seen ,te ,atarahi4 8,are you quite sure it was ,te ,atarahi80 said the men of the ,pa4 ,and the women answered1 8,his appearance was like ,te ,atarahi1 but the hair of his head was all gone1 and his skin hung loose in folds about his back40 ,then one was sent to look at the grave where ,te ,atarahi had been buried4 ,he found the grave undisturbed1 so he returned and said 8,sirs1 the body is well buried1 it has not been disturbed40 ,then the men went1 and examined the place carefully on every side1 and found an opening on one side1 a little way off4 ,then they went to the place where ,te ,atarahi had been seen by the women1 and there found the man seated on a ti tree4 ,they at once knew him to be ,te ,atarahi2 so they sent for the tohunga4 ,the tohunga1 came and repeated a karakia1 after which1 the man was removed to the sacred place1 and the tohunga remained with him constantly repeating karakia1 while the people of the ,pa stood without looking on4 ,there the man remained many days1 food being brought for him4 ,time passed1 and he began to have again the appearance of a ,maori man4 ,at length he recovered and got quite well4 ,then he told how he had been in the ,reigna1 how his relations came about him1 and bid him not to touch the food1 and sent him back to the land of ,light4 ,he spoke also of the excellence of the state in which the people of the ,reigna dwelt1 of their food1 of their choice delicacy the ngaro1 of the numbers of their ,pa1 and the multitude of the dwellers there1 all which agreed with what the ,atua have said1 when they visit men on earth4 ,,nga ,,patupaiarehe ,,or ,,fairies4 ,one day while ,ruarangi was absent from his house a ,patupaiarehe or ,fairy came to it1 and finding only the wife of ,ruarangi within1 carried her off to the hills4 ,when the husband returned home his wife could not be found4 ,he1 however1 traced footsteps to the hills where the ,fairies dwelt1 but saw nothing of his wife4 ,then he felt sure she had been carried off by the ,fairies1 and returned sorrowing and thinking of some plan to recover her4 ,at length1 having thought of a plan1 he summoned the tohunga of the tribe--those skilled in bringing back love--those skilled in makutu--in short all the tohunga4 ,when these all assembled before him1 he said to them 8,the cause of my calling you is this4 ,my wife has disappeared40 ,the tohunga replied 8,when it is night1 all of you leave your houses40 ,so when night came every one came forth from his house as the tohunga had ordered4 ,then the tohunga skilled in restoring love stood up1 and after some while discovered that the lost woman was with the ,fairies4 ,so he commenced a karakia to make her love for her ,maori husband return4 ,what wind is this blowing softly to your skin3 ,will you not incline towards your companion1 ,to whom you clung when sleeping together1 ,whom you clasped in your arms1 ,who shared your griefs4 ,when the wind bears to you this my love1 ,incline hither thy love1 ,sighing for the couch where both slept4 ,let your love burst forth1 ,as the water-spring from its source4 ,when the tohunga had ended this karakia he said to the husband 8,go1 fetch your wife4 ,when she meets you1 be quick to rub her all over with kokowai 7red-ochre740 ,so the man went1 and when night came he lay down to sleep by the way side4 ,while he slept he saw his wife coming to meet him4 ,with this he awoke knowing well that the tohunga had spoken truly4 ,at day-light he went on his way1 and after some time came in sight of the ,pa of the ,fairies4 ,no one was within the ,pa4 ,all had gone forth to look at the ,maori woman4 ,now a great desire towards her ,maori husband had come to the woman borne to her by the karakia of the tohunga1 so the woman said to her ,fairy husband 8,let me go and visit my new brothers-in-law40 ,this she said deceitfully2 for when her ,fairy husband consented1 she went straight away to meet her ,maori husband1 who1 as soon as she came near1 rubbed her all over with kokowai1 and hastened home with her4 ,meanwhile the ,fairy husband awaited her return4 ,he waited a long while1 and at last went to look for her3 at length he discovered footsteps of a man and woman1 then he knew she had gone off with her husband4 ,so the war-party of the ,fairies assembled1 and went to attack the ,maori ,pa4 ,but they found the posts of the ,pa daubed over with kokowai1 and the leaves used in the ovens for cooking1 thrown on the roofs of the houses3 the ,pa too was full of the steam of cooked food4 ,as for the woman1 she was placed for concealment in an oven4 ,so the ,fairies feared to come near2 for how could they enter the ,pa in their dread of the kokowai1 and the steam of the ovens which filled the court-yard4 ,so great is their dread of cooked food4 ,then the tohunga ,maori all standing up sung a karakia to put to sleep the ,fairies4 ,thrust aside1 thrust afar1 ,thrust aside your sacredness1 ,thrust aside your tohunga3 ,let me1 let me mark you1 ,let me mark your brow1 ,give me thereupon your sacredness1 ,you mana1 your tohunga1 ,your karakia give me1 ,to place beside the oven-stones1 ,to place beside the cinders1 ,to place beside the kokowai4 ,now these rest on your head1 ,on your sacred places1 ,on your female ,ariki4 ,your sacredness is undone4 ,with kokowai1 or red-ochre4 ,by the time this karakia came to an end1 all the ,fairies were seated on the ground4 ,their chief then stood up1 and sung thus3-- ,alas6 for this day ,which now oppresses me4 ,i stretched out my hand ,to the mate of ,tirini4 ,followed were my footsteps1 ,and charmed was returning love1 ,at ,pirongia there4 ,this the dreaded tribe is undone1 ,tiki and ,nukupouri ,and ,whanawhana ,and ,i ,rangi-pouri3 ,i carried off the woman1 ,i the first aggressor3 ,i went to enter the house of ,ruarangi1 ,to stretch out my hand1 ,to touch the ,maori skin4 ,the boundary is oven-marked1 ,to prevent its being moved aside1 ,to guard the wife in safety4 ,names of the ,fairy chiefs4 ,he thought the power of his karakia would appear2 but it could not conquer the devices of the ,maori tohunga2 for how could it prevail against the cooked food1 and the oven-stoves1 and the kokowai1 and the many other devices of the tohunga4 ,hence it was seen that the power of karakia was not possessed by the ,fairies4 ,the only power given to them was to smother men4 ,,chapter ,v4 ,,the ,,maori ,,chief ,,of ,,olden ,,time4 ' 4--,homer4 ,the ,chiefs who came from ,hawaiki to ,aotea-roa in the canoe ,arawa were the following3--,tia1 ,maka1 ,oro1 ,ngatoroirangi1 ,maru-punganui1 ,ika1 ,whaoa1 ,hei1 and ,tama-te-kapua4 ,after their canoe was hauled ashore at ,maketu1 these chiefs set out to explore the country1 in order to take possession of land each for himself and his family4 ,tia and ,maka went to ,titiraupenga1 at ,taupo1 and there remained4 ,oro went to ,taupo1 and thence to ,wanganui4 ,ngatoroirangi went to ,taupo1 and died at ,ruapehu4 ,marupunga went to ,rotorua1 and died there4 ,ika went to ,wanganui1 and died there4 ,whaoa went to ,paeroa4 ,hei went to ,whitianga 7,mercury ,bay74 ,he was buried at ,o-a-,hei1 on the extremity of the promontory4 ,tama-te-kapua went to ,moehau 7,cape ,colville74 ,waitaha1 son of ,hei1 and ,tapuika1 son of ,tia1 and ,tangihia1 son of ,ngatoro-i-rangi1 remained at ,maketu4 ,tuhoro1 and his younger brother1 ,kahumata-momoe1 sons of ,tama-te-kapua1 also remained at ,maketu4 ,their ,pa was named ,te ,koari1 and is still a sacred place4 ,their house was named ,whitingakongako4 ,kahu had a cultivation named ,parawai1 which his mother gave him4 ,while he was at work one day in his garden1 ,tuhoro struck him1 and they strove together4 ,the elder brother fell1 and being beneath his younger brother was held down by him on the ground4 ,then their children and the whole tribe cried out1 8,let your elder brother rise up40 ,so he let him go2 but their quarrel continued with angry words4 8,some day ,i will be the death of you10 said ,kahu1 8and no one shall save you40 ,tuhoro1 enraged1 again struck ,kahu2 but he was thrown to the ground a second time by ,kahu4 ,then ,tuhoro seized hold of ,kahu's ear1 and tore from it a green-stone2 the name of this stone was kaukaumatua4 ,tuhoro kept it1 and some time afterwards buried it in the ground1 at the foot of the post by the window of their father's house4 ,after this ,tuhoro resolved to follow his father1 ,tama-te-kapua4 ,so he went1 he and all his children4 ,he left none behind4 ,he went to ,moehau1 and there he and his father both died4 ,when ,tama-te-kapua was on the point of dying1 he said to his son1 ,tuhoro1 8,you must remain sacred for three years1 and dwell apart from the tribe4 ,let there be three gardens by the sides of your house1 set apart as sacred1 in which you are to cultivate food for the ,atua4 ,on the fourth year awaken me from sleep2 for my hands will be ever gathering up the earth1 and my mouth will be ever eating worms1 and grubs1 and excrement1 the only food below in the ,reinga 7abode of spirits74 ,when my tuuta drops down1 and my head falls down on my body1 and my hands drop down1 and the fourth year arrives1 turn my face to the light of day1 and disinter my papa-toiake4 ,when ,i arise you will be noa 7free from tapu47 ,point of junction of the spine and skull4 ,lower extremity of the spine4 ,if clubs threaten to strike1 ,you will see to it--,yes1 yes4 ,if a war party is abroad1 ,you shall strike--,yes1 yes40 ,having thus said1 ,tama-te-kapua died1 and was buried by his son on the summit of ,moehau4 ,the three years enjoined by ,tama were not ended1 when ,tuhoro commenced cultivating food as formerly2 so the sacred remains of his father turned against him1 and he died4 ,a short time before his death1 his sons1 ,taramainuku1 ,warenga1 and ,huarere1 assembled in his presence4 ,whereupon ,tuhoro said1 8,your younger brother must bury me40 ,so the younger son was called4 ,ihenga came and sat beside his father in his sacred house1 who thus instructed him3 8,when ,i am dead1 carry me out of the house1 and lay me out naked to be your ,ika-hurihuri 7twisting fish74 ,first bite with your teeth my forehead1 next bite with your teeth my tahito 7perineum74 ,then carry me to the grave of your grandfather4 ,when ,i am buried1 go to ,maketu40 8,why must ,i go to ,maketu80 8,that your uncle may perform the ceremonies to remove your sacredness40 ,omens were gathered from the movement of the dead body4 ,the word fish or canoe is often used symbolically for a man4 ,the perineum and head are considered the most sacred parts of the human body4 8,but how shall ,i know him80 ,then the father said1 8,he will not be unknown to you40 8,ho6 some one will kill me on the way40 8,not so4 ,you will go in safety along the sea-shore40 8,but ,i shall never find him40 8,you cannot mistake him4 ,look at his right ear for a part hanging down4 ,he is a big1 short man1 with a sleepy eye4 ,when you approach your uncle1 in order that he may know you1 go at once and seat yourself on his pillow4 ,when you are both freed from sacredness1 search for the ear-drop of your uncle under the window-post40 8,but how shall ,i find it80 8,you will find it4 ,dig for it4 ,it is buried there wrapt in a piece of cloth with manuka bark outside it40 ,so1 when the father died1 his naked body was brought out of the house1 and laid on the ground4 ,the younger son bit with his teeth the forehead1 and then bit with his teeth the tahito of his father1 saying at the same time1 8,teach me when ,i sleep40 ,the reason why he bit the forehead and the tahito was that the mana1 or sacred power of his father1 might inspire him1 so that he might become his tauira1 i4e41 the living representative of his mana and karakia4 ,then the young man thus addressed the corpse3 8,if an enemy attack us hereafter1 show me whether death or safety will be ours4 ,if this land be abandoned1 you and your father will be abandoned1 and your offspring will perish40 ,then the corpse moved1 and inclined towards the right side4 ,afterwards it inclined towards the left side4 ,a second time it inclined to the right1 and afterwards to the left side4 ,after that the moving of the body ceased4 ,therefore it was seen that it was an ill-omen1 and that the land would be deserted4 ,after this laying out of the corpse1 its legs were bent1 so that the knees touched the neck1 and then it was bound in this position with a plaited girdle4 ,afterwards two cloaks1 made of kahakaha1 were wrapt around the corpse1 over which were placed two cloaks such as old men wear1 and then a dog-skin cloak4 ,feathers of the albatross1 the huia1 and the kotuku 7white crane71 were stuck in the hair of the head1 and the down breasts of the albatross were fastened to the ears4 ,then commenced the tangi 7dirge1 or lament74 ,then the last farewell words were spoken1 and the chiefs made speeches4 ,the lament of ,rikiriki1 and the lament of ,raukatauri for ,tuhuruhuru was chanted2 and the corpse was buried on the ridge of ,moehau4 ,now1 when the young man slept1 the spirit of his father said to him1 8,when you are hungry1 do not allow your mouth to ask for food2 but strike with a stick the food-basket4 ,if you are thirsty1 strike the gourd40 ,every night the spirit of the father taught the young man his karakia1 till he had learnt them all2 after which he said to his son1 8,now we two will go1 and also some one to carry food40 ,so they went both of them1 the father's spirit leading the way4 ,starting from ,moehau they passed by ,heretaonga1 ,whangapoua1 ,tairua1 ,whangamata1 ,katikati1 and ,matakana4 ,there they rested4 ,after that they went on to ,rangiwaea1 where ,ihenga embarked in a small sacred canoe1 while his travelling companion went on board a large canoe4 ,then they crossed over to ,waikoriri4 ,here ,waitara wished to detain him1 but he would not stay4 ,he went straight onwards to ,wairakei1 and the ,houhou4 ,he met a man1 and enquired where ,kahu dwelt4 ,the man said1 8,at the great house you see yonder40 ,so ,ihenga went on1 and having reached the place where the ,arawa was hauled ashore1 he looked about him1 and then went on to the sacred place1 the ,koari1 and there left his father's ueta4 ,he then ascended the cliff to the ,teko1 and climbing over ,kahu's doorway1 went straight on to the sacred part of the courtyard1 and seated himself on ,kahu's pillow4 ,the ueta is a whisp of weeds or grass used to wipe the anus of the corpse4 ,it is afterwards bound to a stick1 and is carried as a talisman4 ,meanwhile ,kahu was on the beach1 where guests were usually entertained1 busied about sending off a canoe with food for the ,atua at ,hawaiki1 and for ,houmaitahiti1 food both cooked and uncooked4 ,this canoe was made of raupo 7a species of bulrush74 ,there was no one in the canoe1 only stones to represent men4 ,there ,kahu was busied sending off his canoe1 when his wife1 ,kuiwai1 shouted to him1 8,kahu1 ,kahu1 there is a man on your resting place40 ,then ,kahu cried out1 8,take him2 shove him down here40 ,the woman replied1 8,who will dare to approach your pillow2 the man is tapu40 ,then ,kahu shouted1 8,is he seated on my pillow80 8,yes40 8,i am mad with anger10 said ,kahu2 8his head shall pay for it40 ,ihenga was dressed in two dog-skin cloaks1 under which were two kahakaha cloaks4 ,as ,kahu went up towards the ,pa he asked1 8,which way did the man come40 ,the woman replied1 8,he climbed over your gate40 ,by this time ,kahu had reached the fence1 and caught sight of the young man4 ,he no sooner saw him than he recognised his likeness to his brother1 ,tuhoro1 and straightway welcomed him--8,oh6 ,it is my nephew4 ,welcome1 my child1 welcome40 ,he then began lamenting1 and murmuring words of affection over him2 so the tribe knew that it was the young son of ,tuhoro4 ,after the lament1 ,kahu made inquiry for his brother1 and the young man said1 8,my father is dead4 ,i buried him4 ,i have come to you to perform the ceremonies of the pure and the horohoro1 to remove my sacredness40 ,immediately ,kahu shouted to the tribe1 8,the marae 7courtyard7 is tapu10 and led the young man to the sacred house of the priests4 ,he then ordered food to be prepared--a dog of the breed of ,irawaru--and while it was being cooked1 went with the young man to dip themselves in the river4 ,his companion1 a son of his brother1 ,warenga1 remained with the rest of the tribe4 ,when they had dipped in the river1 ,kahu commenced cutting the young man's hair1 which is a part of the ceremony of ,pure4 ,in the evening1 the hair being cut1 the mauri1 or sacredness of the hair1 was fastened to a stone4 ,the hair of the head1 in this ceremony1 was made fast to a stone1 and the sacredness of the hair was supposed to be transferred to this stone1 which represented some ancestor4 ,the stone and hair were then carried to the sacred place belonging to the ,pa4 ,then ,kahu went with ,ihenga to the ,koari1 where the ueta of the corpse had been left1 and there chanted a karakia4 ,they then rested for the night4 ,the next morning the ceremony of the ,pure was finished1 and the following karakia was chanted by ,kahu3-- ,complete the rite of ,pure1 ,by which you will be free from ,the evil influence of ,po1 ,the bewitching power of ,po4 ,free the canoe from sacredness1 ,o ,rangi2 ,the canoe of stumbling unawares1 ,o ,rangi2 ,the canoe of death unawares1 ,o ,rangi4 ,darkness for the ,tipua1 darkness4 ,darkness for the ,antient-one1 darkness4 ,some light above1 ,some light below4 ,light for the ,tipua1 light4 ,light for the ,antient-one1 light4 ,the uwha is held aloft4 ,a squeeze1 a squeeze4 ,protection from ,tu4 ,uwha1 the bivalve shell used for cutting the hair4 ,after this they went to partake of food2 and the oven of the kohukohu was opened4 ,while the oven was being uncovered by ,hine-te-kakara 7the fragrant damsel71 she took care to turn aside her face1 lest the savour of the kumara and the steam of the sacred oven should come near her mouth1 lest evil should come to her4 ,she did not even swallow her spittle1 but constantly kept spitting it forth4 ,kohukohu1 the plant chick-weed1 in the leaves of which the sacred kumara was wrapped4 ,when the food was set before ,kahu and ,ihenga1 ,ihenga took up some of the kohukohu in which were wrapt two kumara1 and held it in his hand1 while ,kahu chanted the following karakia3-- ,rangi1 great ,rangi1 ,long ,rangi1 dark ,rangi1 ,darkling ,rangi1 white-star ,rangi1 ,rangi shrouded in night4 ,tane the first1 ,tane the second1 ,tane the third1 c4 7,repeated to ,tane the tenth74 ,tiki1 ,tiki of the mound of earth1 ,tiki gathered in the hands1 ,to form hands and legs1 ,and the fashion of a man1 ,whence came living men4 ,toi1 ,rauru1 ,whetima1 ,whetango1 ,te ,atua-hae1 ,toi-te-huatahi1 ,tuamatua1 ,houmaitahiti1 ,ngatoroirangi1 ,and your first born male ,now living in the light of day4 ,while ,kahu chanted thus1 the kohukohu was held in the hand of ,ihenga4 ,kahu then proceeded with the direct male line-- ,tangihia1 ,tangimoana1 ,tumakoka1 ,tukahukura1 ,tuhoto1 ,tarawhai4 ,there ended the recitation of ,kahu1 and he went on to his own proper line-- ,houmaitahiti1 ,tama1 ,tuhoro1 ,and to your offspring born to life1 ,and to the light of day4 ,this is your kohukohu of the horohoronga1 ,to make light the weight of tapu4 ,he is free1 he is released from tapu4 ,he goes safely where food is cooked1 ,to the evil mighty spirits of ,night1 ,to the kind mighty spirits of ,night1 ,to the evil mighty spirits of ,light1 ,to the kind mighty spirits of ,light4 ,then the kohukohu was offered as food to the stone images1 and was divided for ,houmaitahiti1 for ,ngatoroirangi1 for ,tama-te-kapua1 and for ,tuhoro1 and was pressed into their mouths4 ,this being done ,ihenga took up another kohukohu1 and held it in his hand raising it aloft1 while ,kahu chanted the following karakia3-- ,hence the term horohoronga 7swallowing7 given to the ceremony4 ,it is to be remarked that the distinguishing name given to various ceremonies was taken from some striking circumstances connected with it1--thus1 a sacred oven is named kohukohu from the leaves of the plant in which the kumara was wrapt3 c4 ,for ,hine-nui-te-po1 ,for ,whati-uri-mata-kaka1 ,for the evil old women of ,night1 ,for the kind old women of ,night1 ,for the evil old women of ,day1 ,for the kind old women of ,day1 ,for ,kearoa1 ,whose offspring is born to life1 ,and to the bright light of day1 ,this kohukohu is offered for you1 ,the kohukoku of the ,ruahine4 ,he is free1 he is no longer tapu4 ,the female ,atua were then fed with the kohukohu as in the former case4 ,then part of the kohukohu was offered for the mother1 ,whaka-oti-rangi4 ,kearoa and ,whaka-oti-rangi being both sacred female ancestors--wives of ,ngatoro and ,tama1 represented the ,ruahine1 the swallowing of this food by whom was requisite in removing the tapu4 ,the tapu1 or sacredness of ,kahu1 was supposed to be transferred to the kohukohu1 and when this was eat by the ancestral spirits1 the tapu was deposited with them4 ,turn away ,night1 ,come ,day4 ,this is the kohukohu of freedom1 ,and deliverance from tapu4 ,this done1 ,ihenga took up another kohukohu1 and held it aloft in his hand1 while ,kahu chanted thus3-- ,close up ,night1 close up ,day1 ,close up ,night as the soft south wind4 ,the tapu of the food ,and the mana of the food1 ,the food with which you are fed1 ,the food of ,kutikuti1 ,the food of ,pekapeka1 ,the food of ,haua-te-rangi4 ,i eat1 ,uenuku eats4 ,i eat1 ,kahukura eats4 ,i eat1 ,rongomai eats4 ,i eat1 ,ihungaro eats4 ,i eat1 ,itupaoa eats4 ,i eat1 ,hangaroa eats4 ,i eat1 ,ngatoro-irangi eats4 ,i eat1 ,tama eats4 ,this ended1 ,kahu proceeded thus3 ,if ,i fall from the precipice1 ,let me not be harmed4 ,if ,i fall on the taramoa1 ,let me not be scratched4 ,if ,i eat of the maihi of tohunga's house1 ,let me not be harmed4 ,be thou undermost1 ,while ,i am uppermost4 ,give me your mana to strike down4 ,close tight your spirit-devouring teeth4 ,close tight your man-devouring teeth4 ,maihi are the two boards placed at an angle at front gable of a house4 ,if the wood of a sacred house were to be accidentally used as firewood for cooking purposes1 anyone who ate the food thus cooked would be guilty of a crime1 to be punished by the ,atua with disease or death4 ,then ,kahu spat on the kohukohu1 breathed on it1 and offered it to ,tama1 that is to say1 to the image of ,tama-te-kapua4 ,kahu and ,ihenga then ate the food cooked for them in the sacred oven4 ,ihenga ate with a fork1 while at the same time he fed ,kahu with his left hand4 ,the same ceremonies were observed at the evening meal4 ,eight days after the ceremony of ,pure1 the heart of ,ihenga conceived a desire4 ,he was taken with the fair face of ,hinetekakara2 so he asked ,kahu1 8,when shall we two be free from tapu80 ,kahu replied 8,we two will not soon be free40 8,oh6 be quick10 said ,ihenga1 8that ,i may return to my elder brothers1 to my mother1 and to my sisters40 ,kahu said1 8,you will not be dismissed soon--not until the tapu is completely removed from you40 8,how many nights1 then1 after this80 ,kahu answered1 8,twenty nights40 8,ho6 what a very long time10 said ,ihenga1 8for our tapu40 ,the remonstrance of the young man here ended2 but not long afterwards he persisted in the same manner4 ,thereupon ,kahu began to consider--8,ha6 what is it my nephew persists about80 ,so he asked1 8,why are you in so great a hurry to be free from tapu80 ,then the young man spoke out1 8,whose daughter is the maiden who cooks our food80 8,mine10 replied ,kahu4 8,my fear10 said ,ihenga1 8lest some one may have her40 8,i thought there must be something40 8,do not let some other man have her40 8,your cousin shall be your wife10 said ,kahu1 calling the damsel3 8,come here1 girl1 near the door40 ,the girl came laughing1 for she knew she was to be given to ,ihenga4 ,then said ,kahu3 8,your cousin has a longing for you40 8,it is well10 replied the damsel4 8,oh6 my children10 murmured ,kahu4 ,he then cautioned his daughter not to enter the house where young people resort for amusement4 8,i never go to the play-house10 replied ,hinetekakara1 8,i always sleep with my mother in our own house40 8,you do well10 said ,kahu2 8in twenty days we shall both be free from our tapu40 ,so they both continued to dwell in their sacred house by themselves1 and the damsel always cooked food for them2 and when the day fixed by ,kahu came he sent ,ihenga in a canoe to catch fish to complete the ceremony of removing the tapu4 ,the fish were caught1 and two ovens were prepared to cook them--a sacred oven for the tohunga1 or seers skilled in sacred lore--and a free oven for the tauira1 or those being instructed in sacred lore4 ,and when the food was cooked they assembled to eat it3 the tohunga on the right hand fed each other by hand1 and the tauira on the left ate freely their unsacred food4 ,this was done to lighten the weight of the tapu1 in order that they might be free4 ,when all this was done1 and they were no longer tapu1 ,hinetekakara became the wife of ,ihenga4 ,the following morning ,ihenga searched for the greenstone kaukaumatua1 and found it in the place where ,tuhoro had buried it4 ,he then fastened it to the ear of ,hinetekakara1 bidding her go and show the treasure to her father4 ,when ,kahu beheld his lost treasure hanging from his daughter's ear he gave utterance to his feelings with tears and words of affection for his dead brother1 and when the tangi or lament was ended1 bid her keep the treasure for herself1 and for her cousin4 ,some time afterwards ,hinetekakara conceived1 and ,ihenga went to catch kiwi for her turakanga4 ,he took with him his dog ,potakatahiti1 one of the same breed as the dog of the same name which was devoured by ,toi and ,uenuku4 ,crossing the swamp ,kawa1 he went to ,papanui1 and arriving at the cross-road at ,waipumuka ascended the hill ,paretawa4 ,thence he went on to ,hakomiti1 and ,pukerangiora1 and began to hunt kiwi4 ,the dog feeling the heat1 and becoming thirsty1 went off in search of water1 at the same time hunting kiwi4 ,when he caught a kiwi he left it on the ground4 ,at last a kiwi ran a long way1 and tried to escape by running into a lake where the dog caught it4 ,the dog then began to catch in its mouth the small fish called inanga2 and having filled its belly returned by the way it had come1 always picking up the kiwi1 which it had left on the ground1 and carrying them in his mouth1 till he reached his master1 laid them on the ground before him4 ,seeing the dog dripping with water1 ,ihenga said to his companions1 8,ho6 the dog has found water4 ,there is a lake below1 perhaps40 ,however they did not then go to look for it1 for they were busied about cooking food4 ,meanwhile the dog began to roll on the ground in front of ,ihenga1 belly upwards4 ,it then lay down1 but not long after began to vomit1 and the inanga were seen lying on the ground4 ,then they went to look for the water1 and the dog ran before them barking every now and then to let his master know which way he was going4 ,in this way they soon came to the lake4 ,shoals of inanga were leaping on the water2 so they made a net with branches of fern1 and having caught a great many1 cooked some for food2 after which they returned to ,maketu1 carrying with them basketsful of inanga to show to ,kahu1 that he might know how the lake abounded with food4 ,ihenga named the lake ,te ,roto-iti-kite-a-,ihenga 7the small lake discovered by ,ihenga71 thus claiming it as a possession for his children4 ,turakanga 7throwing down7 was a ceremony in which a stick set up to represent the path of death was thrown down4 ,a form of karakia was1 at the same time1 used4 ,vid4 ,sir ,g4 ,grey's 8,mythology and ,traditions10 p4 #fc4 ,when they reached ,maketu ,ihenga told ,kahu about the lake he had discovered4 8,where is it80 inquired ,kahu4 8,beyond the hills40 8,is it a long way off80 8,yes10 said ,ihenga4 8,beyond the first range of hills80 inquired ,kahu4 8,at the sixth range of hills10 said ,ihenga4 8,oh6 it is near10 said ,kahu4 ,then ,ihenga bid his companions show ,kahu the food they had brought4 ,but ,kahu said1 8,no2 leave it alone till to-morrow40 ,the next morning the oven was made ready for the ceremony of ,turakanga4 ,hinetekakara dipped in the river1 and two mounds of earth were made--one for a male child1 and one for a female child4 ,the path of death was thrown down1 and the path of life set up4 ,then the woman trampled on the mound for the male child with one foot1 and with the other foot she trampled on the mound for the female child4 ,then she ran and plunged in the river1 and when she rose to the surface she swam ashore1 put on her tawaru1 and returned to her house4 ,when the food was cooked all the men assembled to eat it--the men of the race of ,houmaitahiti4 ,there were six hundred kiwi1 and two baskets of inanga4 ,and as he was eating ,kahu murmured1 8,ho6 ho6 what prime food for my grandchild40 ,after some time a child was born and was named ,tama-ihu-toroa1 and when it grew strong in limb1 so that it could turn about from one side to the other1 ,kahu said to ,ihenga1 8,go1 seek lands for your child40 ,,chapter ,,vi4 ,,claiming ,,and ,,naming ,,land4 ,no place in the world ever received a name which could not be accounted for1 though there are hundreds of such names of which we can now give no explanation4--,farrar on ,language1 p4 #bb4 ,ihenga set out with four companions4 ,he went in a different direction to that of his former journey4 ,he now went by way of ,mataparu1 ,te ,hiapo1 ,te ,whare-pakau-awe4 ,when on the summit of the ridge he looked back towards ,maketu1 and greeted his home there4 ,then turning round he saw the steam of the hot springs at ,ruahine4 ,believing it to be smoke from a fire1 he said to his companions1 8,ha6 that land has been taken possession of by some one4 ,let us go on40 ,they entered the forest1 and having passed through it1 came to a waterfall4 ,afterwards they came to a lake in which was a large island4 ,proceeding along the shore of the lake ,ihenga gave names to various places4 ,on arriving at a point of land jutting out into the lake1 which he named ,tuara-hiwi-roa1 they halted2 for they saw a flock of shags perched on the stumps of some trees in the lake4 ,they made snares and fastened them to a pole to catch the shags1 and placed the pole on the stumps of the trees4 ,presently the shags perched on the pole1 and were caught in the snares1 some by the legs and some by the neck4 ,but the shags flew off with the snares1 pole and all4 ,the young men thought they would alight in the lake1 but ,ihenga said1 8,no1 they are flying on2 they will alight on ,te ,motu-tapu-a-,tinirau40 ,ihenga had given this name to the island1 which was afterwards named ,mokoia by ,uenuku-kopako4 ,then ,ihenga went alone in pursuit of his birds along the borders of the lake4 ,he passed by ,ohinemutu1 where he found the hot springs1 and the steam which he had supposed to be the smoke of a fire4 ,when he reached the hill at ,kawaha1 looking down he saw the smoke of a fire burning below at ,waiohiro2 so he thought with himself1 8,shall ,i go on1 or no80 ,he decided on the no2 for he saw a net hanging near a stage1 on which there was food1 so he went to look for the tuahu or sacred place for the net4 ,when he had found it he forthwith set to work to carry off the earth1 and the posts1 and the old decaying inanga1 in order to make a tuahu for himself by the face of the cliff at ,kawaha4 ,then he brought fresh earth and new posts to the tuahu of the man of the place1 and carried away some posts partly burnt by fire4 ,he also stript off the bark from branches of koromuka and angiangi1 and fastened them together with flax1 and set them up in the inclosure of the tuahu belonging to the man of the place4 ,when ,ihenga had done all this secretly1 he named his own tuahu ,te ,pera-o-tangaroa1 and went on to the place where the fire was burning4 ,as soon as he was seen1 the people of the place waved their cloaks1 and shouted cries of welcome4 ,and when the ceremony of uhunga was ended1 the chief1 whose name was ,tu-o-rotorua1 inquired when ,ihenga had come to the lake4 8,ho6 this is my own land10 said ,ihenga4 8,where is your land80 asked ,tu4 8,why1 this very land10 replied ,ihenga4 8,i ought rather to ask you how long you have been here80 8,why1 ,i have been here this long time40 8,no1 no6 ,i was here first40 8,no10 said ,tu1 8,i and your uncle were first here40 ,ihenga1 however1 persisted4 8,ho6 surely you came last4 ,the land belongs to me40 8,what sign have you10 said ,tu1 8to shew that the land is yours80 8,what is your sign80 replied ,ihenga4 8,a tuahu10 said ,tu4 8,come on10 said ,ihenga1 8let me see your tuahu4 ,if your tuahu is older than mine1 you truly came first1 and the land is yours40 ,tu consented1 and led the way to his tuahu4 ,when they arrived there1 it had the appearance of having been newly made4 ,then said ,ihenga1 8,now come and look at my tuahu1 and my ngakoa40 ,so they went together to the ,pera-o-tangaroa1 where they found a heap of decaying and dried old inanga which ,ihenga had brought there from the tuahu of ,tu-o-rotorua4 ,so when ,tu beheld them1 and the old burnt posts which ,ihenga had stolen1 he was so puzzled that he was almost persuaded that ,ihenga must have been the first to occupy the land4 ,however1 he said1 8let me see your net40 ,ngakoa were offerings to the ,atua of fish and other kinds of food4 8,come up higher10 said ,ihenga1 8and ,i will shew you my net40 ,and he then pointed to a mark on a distant cliff1 caused by a landslip4 8,why1 that is a landslip10 said ,tu4 8,no10 said ,ihenga1 8it is a net quite new4 ,look at that other net which is hanging up1 and looks black2 that is the old net40 ,tu thought it must be as ,ihenga said1 so he agreed to leave the land1 asking at the same time who lived on the island4 8,the name of the island10 said ,ihenga1 8is ,motu-tapu-a-,tinirau4 ,i named it40 ,then said ,tu1 8,will you not consent to my living there80 8,yes10 said ,ihenga1 8you may go to the island40 ,thus the main land came to the possession of ,ihenga4 ,then ,ihenga borrowed a small canoe belonging to ,tu1 and went on in search of his flock of shags4 ,he found them hanging in a kahikatea tree near ,waikuta4 ,he called the stream by that name because of the plant kuta1 which grew abundantly there4 ,he named the land ,ra-roa1 because of the length of the day occupied in his canoe4 ,he climbed the tree and threw down the birds1 and placed them in the canoe4 ,then he went on and came to a river which he afterwards named ,ngongotaha4 ,there was a hill hard by to which he gave the same name4 ,the hill belonged to the ,patupaiarehe or ,fairies4 ,they had a ,pa on the hill named ,tuahu-o-te-atua4 ,he heard them playing on the putorino1 the koauau1 and the putara2 so he thought men must be living there4 ,he climbed the hill1 and when he got near1 he heard the sounds of the haka and waiata3-- ,different kinds of wind instruments resembling the flute1 only varying in their length4 ,a canoe1 a canoe1 ,a canoe of flax1 a canoe4 ,grow kawa1 ,blaze kawa4 ,tie up carefully ,with leaf of flax1 ,blazing kawa4 ,whakatauihi made this haka4 ,his was also the proverb1 8ko te ure tonu2 ko te raho tonu40 ,he it was who avenged the death of ,tuhuruhuru4 ,vide 8,traditions and ,superstitions10 p4 #fh4 ,when ,ihenga got nearer he perceived that they were not men1 but ,atua4 ,there was a fire burning on a tree4 ,so he stopt suddenly to look at them1 while they looked at him4 8,a nanakia10 shouted one of them1 running forward to catch him4 ,but ,ihenga fled1 and1 as he was running1 set fire to the dry fern with a lighted brand he had in his hand4 ,the whole fern was ablaze1 and the tribe of ,fairies fled to the forest and the hills4 ,then ,ihenga went back to look at their ,pa which had been burnt by the fire4 ,there he found the kauae or jaw-bone of a moa1 so he named the place ,kauae4 ,he then returned to the shore of the lake1 and went on in his canoe4 ,he named the hill ,ngongotaha1 because of the flight of the ,fairies4 ,ihenga paddled along the shores of the lake giving names to many places as he went--,weriweri1 ,kopu1 ,te ,awahou1 ,puhirua--which last he so named because the bunch of feathers fastened to his paiaka fell off4 ,at another place the inanga leaped out of the water1 and some fell into his canoe1 so he named it ,tane-whiti4 ,another place he named from a boastful thought in his mind1 ,tu-pakaria-a-,ihenga 7,ihenga's boasting74 ,he passed by the river ,ohau4 ,he had named this river before1 when he first came to the lake1 from the name of his dog4 ,as the dog was swimming across it was drawn in by a whirlpool1 and so was drowned4 ,next he came to the land-slip on the mountain which he had made ,tu believe to be a net4 ,he named it ,te ,tawa1 because he left there a pole used for pushing the canoe1 which was made of the wood tawa4 ,the pole stuck so fast in the ground that he could not pull it out1 so he left it there4 ,after passing the point ,tuara-hiwi-roa he came in sight of his companions4 ,the shout resounds1 8,oh6 it is ,ihenga4 ,come here1 come here1 sir--paddle hither40 ,his wife ran down to the water side as the canoe touched the beach4 8,see what food you have lying there10 said ,ihenga4 ,hine-te-kakara caught up a bundle of rats1 and when she saw their teeth she exclaimed 81 1 he niho kiore0 7eh6 eh6 a rat's tooth74 ,so the place was named ,te ,niho-o-te-kiore4 ,again she made an exclamation of admiration at the heap of birds1 8,in truth1 in truth1 a wonderful heap4 ,come1 sirs1 come and look at it40 ,so that place was also named 8,kahui-kawau10 or ,flock of ,shags4 ,then the birds were cooked1 and the next day they all departed to return to ,maketu4 ,they went to fetch ,kahu4 ,the food1 the shags1 the bundle of rats1 the gourd of inanga1 and the gourd of porohi--a tempting bait to make ,kahu come4 ,porohi1 a small fish of the lake4 ,they reached the ,hiapo1 and rested there the night4 ,kuiwai and ,haungaroa gave that name1 because they left their brother ,hiapo there1 and he died there4 ,hiapo saw the koko hopping about the trees1 and remained behind while his sisters went on to ,maketu to carry messages from ,hawaiki to ,ngatoroirangi4 ,the next day they went on1 and when they reached ,totara-keria they were seen from the ,pa by ,tawaki4 ,then came shouts from the ,pa1 8,come1 heaven-sent guest1 brought hither by my child from beyond the sky4 ,come1 come40 ,they arrive--the tangi commences--then speeches are made4 ,meanwhile food is being prepared4 ,when they had done eating the food1 ,tawaki said to ,ihenga1 8,tell us about your travels4 ,whence come you1 lost one80 8,i have seen a sea10 said ,ihenga1 8,i found a man there40 8,who is the man80 asked ,tawaki4 8,marupunga-nui1 and his son40 ,they all knew that the son was ,tu-o-rotorua4 ,so ,kahu inquired 8,where is your uncle and his father80 8,they remain there10 said ,ihenga1 8,i have made them go to the island40 8,well done1 son-in-law10 said ,kahu4 ,then the food brought by the men was laid in a pile before ,tawaki in the courtyard of ,whitingakongako4 ,and ,tawaki said to his sister 8,give some for me and your father40 ,so she gave the bundle of rats1 and the shags1 and the gourd of inanga1 and the other fish4 ,and ,tawaki and his father sent them to their own dwelling-place4 ,as he was eating the food ,kahu exclaimed 8,ha6 ha6 food sent from the sky1 food of ,aotea-roa4 ,why that land of yours is ,hawaiki4 ,food falling into your mouth40 8,yes1 yes10 said ,ihenga1 8first kindle the oven4 ,when it is heated you fetch the food from that sea in baskets full40 ,then said ,kahu 8,ah6 that land is a land for you1 and for your wife1 and for your offspring40 8,let us all go there10 said ,ihenga4 ,to which ,kahu consented4 ,then ,ihenga said1 8,let the mana of that land go to you4 ,you are the ,ariki of that land--you and your offspring40 8,yes10 replied ,kahu4 8,since you1 my ,ariki1 are so great a gentleman as to bid the younger brother's son dwell on that land of yours4 ,yes--,i consent that we all go40 ,then the food brought by ,hinetekakara was portioned among the whole tribe4 ,ten days afterwards they left ,maketu1 twenty in number1 ten of the rank of chiefs1 and ten men to carry food4 ,when they reached the small lake1 discovered by ,ihenga1 he said to ,kahu 8,you are the ,ariki of this lake40 ,hence the song of ,taipari-- ,by ,hakomiti was your path hither ,to ,pariparitetai1 and to that ,rotoiti of yours1 ,sea discovered by ,ihenga1 ,thereof ,kahu was ,ariki4 ,thence they went on to ,ohou-kaka1 so named by ,kahu from a parrot-feather hou-kaka1 which he took from the hair of his head1 and stuck in the ground to become a taniwha or spirit monster for that place4 ,when they reached the place where their canoes had been left they launched two1 a small sacred canoe for ,kahu1 and a large canoe for the others4 ,then they embarked1 and as they paddled along coming near a certain beach1 ,kahu threw off his clothes1 and leaped ashore1 naked4 ,his two grandsons1 ,tama-ihu-toroa and ,uenuku1 laughed and shouted 8,ho6 ho6 see1 there go ,kahu's legs40 ,so the place was named ,kuwha-rua-o-,kahu4 ,in this way they proceeded1 giving names to places not before named1 till they reached ,lake ,rotorua4 ,they landed at ,tuara-hiwi-roa1 and remained there several nights1 and built a whata1 or food-store raised on posts2 so that place was named ,te ,whata4 ,then going on by way of the ,hot ,springs1 they arrived at ,te ,pera-o-tangaroa1 and ,wai-o-hiro1 the stream where ,tu-o-rotorua formerly dwelt4 ,next they came to ,ngongotaha1 which ,kahu named ,parawai1 after his garden at ,maketu4 ,after they had dwelt two whole years at ,parawai ,kahu determined to visit his nephew ,taramainuku4 ,taramainuku and ,warenga1 the elder brothers of ,ihenga1 had abandoned the land at ,moehau4 ,the former had gone to the ,wairoa at ,kaipara1 and the latter to the ,kawakawa at the ,bay of ,islands1 and had settled there4 ,so ,kahu set out with his son-in-law ,ihenga1 and his son ,tawaki1 and some travelling companions4 ,he left behind at ,parawai his daughter ,hine-te-kakara1 and her son ,tama-ihu-toroa4 ,he also left ,uenuku1 the son of ,tawaki1 and his wife1 ,waka-oti-rangi1 to keep possession of ,parawai as a permanent abode for them4 ,arriving at the hills they rested1 and ,kahu sought a shelter under a rata tree1 which he named ,te ,whaka-marumaru-o-,kahu 7,kahu's shelter74 ,thereupon ,ihenga perceiving that ,kahu was giving his own name to the land1 pointed to a matai tree2 for he saw a root jutting out from the trunk of the tree resembling a man's thigh2 he therefore named it ,te ,ure-o-,tuhoro4 ,he named it after his father's ure to weigh down the name of ,kahu1 his father-in-law1 so that the place might go to his own descendants4 ,and it went to his descendants1 and is now in possession of ,ngatitama4 ,as they went on ,kahu's dog caught a kakapo1 so he named the place ,te ,kakapo4 ,a little further on they came to a part of the hill where a stone projected from the face of the cliff4 ,then ,kahu chanted a karakia called ,uru-uru-whenua3-- ,i come to ,matanuku1 ,i come to ,matarangi1 ,i come to your land1 ,a stranger4 ,feed thou on the heart of the stranger4 ,put to sleep mighty spirits1 ,put to sleep ancient spirits1 ,feed thou on the heart of the stranger4 ,so he named the place ,matanuku1 which name remains to this day4 ,arriving on the banks of the river ,waikato he crossed over and rested while food was being cooked4 ,the young men were very dilatory1 and ,kahu was angry at their laziness2 so he named the place ,mangare4 ,afterwards they came to the river ,waipa1 crossing which they passed over ,pirongia to ,waingaroa1 and thence along the sea beach to the mouth of the river ,waikato4 ,here they fell in with ,ohomairangi4 ,he came in ,tainui4 ,he was the brother of ,tuikakapa1 a wife of ,houmaitahiti1 and mother of ,tama-te-kapua and ,whakaturia4 ,from ,waikato they proceeded along the sea beach to ,manuka1 so named by ,kahu who set up a manuka post there as a rahui or sacred mark4 ,here ,kahu's companions embarked in a canoe1 while he prevailed on a taniwha or sea monster of that place1 named ,paikea1 to carry him on his back4 ,at length they drew near to ,kaipara1 and falling in with some of the men of ,taramainuku were conveyed by them in their canoes to ,pouto1 where ,tara was residing on the banks of the river ,wairoa4 ,the tangi resounded1 and speeches of welcome followed--8,come here1 come here1 my father4 ,come to visit us1 and to look on us4 ,i have deserted your elder brother and your father0 7meaning their bodies left buried at ,moehau74 ,then ,kahu spoke--8,welcome us1 welcome us1 my ,ariki4 ,behold us here4 ,i the suffering one come to you4 ,i thought that you1 my ,ariki1 would seek me4 ,but it is well1 for ,i now behold you face to face1 and you also behold me4 ,i and your younger brother will return to our own place1 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 you4 ,i was deserted by my elder brother on account of our strife about the garden4 ,but that land is not for the younger brother only--no1 it is for all of you alike4 ,but ,i will not part with your younger brother1 and for this reason ,i gave him your cousin for wife40 ,tama-te-kapua4 8,it is well10 said ,taramainuku2 8has not your son1 ,tawaki1 a child80 8,yes1 ,uenuku40 8,then carry home with you his cousin to be his wife40 ,to this ,kahu consented4 ,so ,taramainuku's daughter1 ,hine-tu-te-rauniao1 was given to ,kahu to return with him to ,rotorua4 ,the son of ,uenuku and ,hine was ,rangitiki4 ,then ,taramainuku's wife placed food before the guests1 toheroa1 eels1 hinau1 kumara1 hue1 and a basket of para4 ,toheroa1 a species of bivalve4 ,hinau1 berry of ,elocarpus dentatus4 ,hue1 a small gourd4 ,para1 a species of fern having a tuberous root4 ,when ,kahu saw the para1 he asked1 8,what food is this80 8,it is para10 replied his nephew4 8,and where does it grow80 asked ,kahu4 8,it grows in the woods40 8,ho60 said ,kahu1 8this is the food your ancestor ate4 ,it is the raho of your ancestor1 ,tangaroa4 ,this is the first time ,i have tasted para4 ,you must call this place ,kaipara40 ,kahu returned homewards from ,kaipara1 but ,ihenga stayed with his elder brother4 ,kahu returned by way of ,waitemata1 embarking in a canoe at ,takapunga4 ,he passed by ,motu-ihe1 and ,paritu on the north of ,waiheke1 and crossed over to ,moehau4 ,there he found ,huarere and his family4 ,the tangi being ended1 speeches were made4 ,meanwhile food was prepared2 and when they had finished eating the food1 ,huarere said1 8,your papa 7uncle7 has been here40 8,who80 inquired ,kahu4 8,ngatoro-i-rangi40 8,ho6 where is he80 8,he has gone away10 replied ,huarere4 8,he came in search of you4 ,he set up a stone for a token for you40 81 1 my papa1 1 10 murmured ,kahu4 ,huarere continued3 8,after the arrival of your papa he went directly to disinter the bones of ,tama and ,tuhoro40 8,that is well10 said ,kahu4 ,having remained three nights ,kahu and his companions1 with ,huarere1 climbed to the summit of the mountain where ,tama-te-kapua had been laid to sleep4 ,therefore the mountain was named ,moe-hau-o-,tama1 or ,sleeping ,sacredness of ,tama4 ,after three nights ,kahu went on to the forest1 and set up a ,ri1 or sacred mark1 as a warning to prevent anyone from passing further that way4 ,it remains there to this day4 ,then descending to the beach he turned his face towards the mountain1 and chanted a lament to the resting place of his elder brother2 so that place was named ,tangi-aro-o-,kahu4 ,he then went to see the stone which ,ngatoro had set up as a token for him4 ,that place is named ,te ,kohatu-whakairi-a-,ngatoro1 and the stone remains there to this day4 ,then he climbed another hill1 and placed a stone on its summit4 ,the stone was named ,tokatea4 ,thence they travelled along the ridge of the hills till they reached a lofty peak4 ,they ascended it1 and remained seated there1 while ,kahu looked about on every side4 8,ho6 ho60 said ,kahu1 8this is an island10 and turning to ,huarere1 8your land1 my child40 ,they went along the ridge of the hills that they might see the goodness of the land4 ,the goodness of the land was seen1 and ,kahu said to his nephew1 8,the goodness of the land is this2 there are two flood tides4 ,the east tide flows while the west tide is ebbing40 ,then they descended to the water side1 where they saw fish called aua1 so they named the water ,wai-aua4 ,aua1 a fish resembling the herring4 ,kahu and ,huarere then parted4 ,the descendants of ,huarere grew and multiplied there1 and all those lands became filled with them4 ,kahu went on his way to ,rotorua1 and after several days reached the place where the river ,waihou divides into two branches4 ,there he rested1 and when he felt the soft sea-breeze over the rippling tide1 words of affection came from his lips2 so the place was named ,muri-aroha-o-,kahu 7the regret of ,kahu74 ,on they went1 and climbing a lofty mountain ,kahu looked towards the sea1 and thus gave vent to his affection3 8,ah6 my love to ,moehau1 alas for the land of my father1 and of my elder brother1 far away over the sea40 ,so that mountain was named ,aroha-tai-o-,kahu4 ,then ,kahu turned his face landward1 and murmured words of affection toward the land at ,titiraupenga1 to ,tia and ,maka4 ,hence the name of the other mountain1 ,aroha-o-uta-o-,kahu4 ,they then travelled along the mountain ridge which he named ,tau-o-hanga4 ,this name belongs to the whole mountain ridge from ,moehau as far as the ,wairoa4 ,at length they entered the forest which extends towards ,rotorua4 ,rain fell1 and they were drenched with water dripping from the trees4 ,then ,kahu chanted an invocation to ,rangi1 and the rain ceased4 ,kahu named the place ,patere-o-,kahu1 from their having been drenched with the rain4 ,at the birth of the son of ,hopo1 the child was named ,patetere4 ,at length they passed through the forest1 and arrived at ,parawai4 ,their journey was ended1 for they had reached the dwelling place of his daughter1 and of his daughter-in-law1 and of the two children1 ,uenuku and ,tama-ihu-toroa4 ,the following day ,hinetekakara said to ,kahu1 8,sir1 ,marupunganui has crossed over to the main land40 8,where80 inquired ,kahu4 8,to the ,ngae40 ,then said ,kahu1 8,to-morrow we will go to ,motu-tapu40 ,so when daylight came they set out1 and found ,tu-o-rotorua dwelling on the island2 but his father was not there4 ,tu welcomed ,kahu in these words3 8,come my teina to your island to be its ,ariki40 8,yes10 replied ,kahu1 8this sacred island is mine2 but do you1 my ,ariki1 continue to dwell on it40 ,thus the island was given up to ,tu-o-rotorua4 ,but the mana of the land was ,kahu's4 ,hence the song of ,taipari before mentioned2 for ,taipari sprang from the race of ,tama-ihu-toroa4 ,tama's son was ,tuara1 and ,tuara was an ancestor of ,taipari4 ,p4 #ge4 ,as they paddled away from ,motu-tapu ,kahu bid farewell to ,tu-o-rotorua--8,abide there1 my child1 you and your father4 ,alas6 that ,i have not seen your father40 8,go1 sir1 go10 were the parting words of ,tu4 8,go to guard your ancestor2 go to the ,arawa40 ,leaving their canoes at the ,toanga they went on towards ,maketu4 ,on the way ,kahu's grandchild became thirsty1 and cried for water4 ,kahu had compassion for the child1 and chanted a karakia1 and when the karakia was ended he stamped on the ground1 and water came forth4 ,hence that place was named ,te ,wai-takahi-a-kahu 7the water of ,kahu's stamping74 ,kahu afterwards remained at ,maketu1 and died1 and was buried there4 ,when he died the mana of ,maketu went to his son ,tawaki-moe-tahanga4 ,when ,tawaki died1 the mana-rahi of ,maketu went to ,uenuku1 who also died at ,maketu when an old man4 ,then his son ,rangitihi abandoned ,maketu1 and went to ,rotorua1 and settled at ,matapara with all his family4 ,when ,kahu left ,ihenga at ,kaipara at the dwelling place of his elder brother ,taramainuku1 he thus bid him farewell--8,sir1 be quick to return to your child1 my grandchild1 ,tama-ihu-toroa4 ,do not delay40 ,so ,ihenga remained at ,kaipara for a short time4 ,then travelling northwards he came to ,ripiro4 ,the food of that place was toheroa4 ,kupe placed it there for food for his daughter1 ,tai-tu-auru-o-te-marowhara4 ,the great rolling waves on that coast have been named after her4 ,so says the proverb1 8,tai-hau-auru i whakaturia e ,kupe ki te ,maro-whara40 ,going on they arrived at a certain place where ,ihenga ate all their toheroa privately in the absence of his companions4 8,who has eat our food80 inquired his companions4 8,how should ,i know80 said ,ihenga4 8,why1 there was no one but you4 ,you alone remained here40 ,so they named the place ,kai-hu-a-,ihenga4 ,as they were travelling they came to a hill4 ,no water could be found1 and they were parched with thirst2 so ,ihenga repeated a karakia1 and then stamping on the ground a spring of water flowed4 ,down flew pigeons in flocks to drink the water4 ,so the place was named ,waikereru 7wood-pigeon water74 ,afterwards they came to a swamp and a small river4 ,a tree had fallen across the stream by means of which they crossed4 ,but the dog ,potakatahiti was killed by the tree rolling on it4 ,then ,ihenga repeated a karakia1 saying to the tree--8,o tree lying there1 raise your head1 raise your head40 ,and the tree raised its head4 ,afterwards when he reached the higher ground ,ihenga saw a tree standing by itself in the centre of the swamp4 ,it was a totara tree4 ,then by the power of his karakia he made a path for his dog that it might go within the tree1 and remain there for ever4 ,and he said to the spirit of the dog1 8,if ,i cry #8moi1 moi1' you must answer #8au4' ,if ,i cry1 #81 1' you must answer #81 4' ,if ,i say1 #8,come1 we two must go on1' you are to answer1 #8,go1 you1 ,i cannot come4' ,if a party of travellers come this way hereafter1 and rest on this hill1 when you hear them speaking1 you must speak to them4 ,if the travellers say1 #8,let us go1' you are to say #8,go4' 0 ,so the spirit of the dog was left to dwell within that tree2 and ever since it mocks living men of the generations after ,ihenga1 even to our time4 8,te rakau e takoto nei1 tungou1 tungou0 are the ,maori words4 ,tungou--a sign of dissent with the ,greeks1 but the common sign of assent with the ,maori4 ,at length ,ihenga reached ,mataewaka at the ,kawakawa1 where his elder brother ,warenga dwelt4 ,he remained there one month1 and when the new moon appeared he and his brother ,warenga went to the lake ,te ,tiringa to fish4 ,there inanga were caught1 some of which ,ihenga preserved in a gourd filled with water1 in order that he might carry them alive to ,rotorua4 ,he also caught some koura1 or small cray fish1 which he preserved alive in the same manner4 ,this done1 the brothers parted4 ,ihenga travelled by way of ,waiomio1 giving names to places as he went4 ,te ,ruapekapeka was named from the thousands of bats found there in the hollows of the trees4 ,also ,tapuae-haruru1 from the noise made by his footsteps4 ,the sons of his brother ,warenga were his companions4 ,they made known the names given by ,ihenga4 ,maiao was one of these sons4 ,the son of ,maiao was ,te ,kapotai1 who was an ancestor of ,tamati ,waka ,nene4 ,the hill ,motatau was so called from ,ihenga talking to himself4 ,going on they came to a river where ,ihenga saw his own image in the still water1 so the river was named ,te ,wai-whakaata-a-,ihenga 7,ihenga's looking-glass74 ,they came to another river1 and dug up some worms to throw into the water4 ,the fish would not come to the bait4 ,then ,ihenga threw into the water some of his inanga4 ,then he called the eels1 but they did not come4 ,he called the inanga1 and they came4 ,he called the worms1 and they came4 ,then he called on ,tangaroa1 and ,tangaroa sent the eels4 ,the mode of calling was a karakia4 ,going on he ascended a mountain4 ,there he called on ,thunder4 ,he commenced his karakia1 and as soon as it was finished thunder was sent1 and lightning struck the top of the mountain1 which is still named ,whatitiri1 or ,thunder4 ,when they arrived at ,whangarei they collected some muscles from a shoal1 and roasted them on the fire1 and that place is still called 8,te ,ahi-pupu-a-,ihenga0 7,ihenga's muscle fire74 ,the chief of that place was ,tahu-whakatiki1 the eldest son of ,hei4 ,when the ,arawa reached ,wangaparoa ,tahu and his younger brother ,waitaha quarrelled4 ,so ,tahu and his family remained behind1 while ,waitaha and his father went on in the ,arawa4 ,then ,ihenga embarked in a canoe belonging to ,te ,whanau-a-,tahu4 ,two of the sons of ,tahu--,te ,whara and his younger brother ,hikurangi--went with him in the canoe4 ,they touched at ,taranga1 and sailing by ,hauturu they reached ,moehau4 ,the islands ,hen and ,chickens4 ,the ,little ,barrier island4 ,during one month ,ihenga remained with his brother ,huarere1 and then went to ,maketu4 ,there he found his father-in-law1 and his wife ,hinetekakara1 and his son ,tama-ihu-toroa4 ,so he remained a short time at ,maketu1 and then returned with his wife and son to ,rotorua4 ,the inanga which he had brought with him from the ,kawakawa he placed in the stream ,waitepuia at ,maketu4 ,before going to ,rotorua he again caught them1 and carried them with him in a gourd of water1 and placed them in the lake2 but the koura he placed in the water at ,parawai4 ,,chapter ,,vii4 ,sunt autem privata nulla natur1 sed aut vetere occupatione1 ut qui quondam in vacua venerunt2 aut victori ut qui bello potiti sunt2 aut lege1 pactione1 conditione1 sorte4--,cicero de ,off41 ,lib4 ,i 1 ch4 vii4 ,if you were to make inquiry from a ,new ,zealander as to his land-title1 it would be difficult to obtain from him reliable information as to any general rules of proceeding2 for he would at once consider some particular case in which he was himself personally interested1 and would give an answer corresponding with his interest therein4 ,this may be due partly to the inaptitude of the ,maori to take an abstract view of anything1 which has been already noticed4 ,but it is doubtless from this cause that persons having competent knowledge of their language have expressed different opinions on this subject1 founded on information thus obtained4 ,p4 #e4 ,there are three reliable sources1 however1 from which such information can be obtained4 #a4 ,from ,maori narratives1 wherein matters relating to their land-titles are incidentally mentioned4 #b4 ,from ,proverbs relating to the disposition of land among themselves4 #c4 ,from investigations of titles to land offered for sale1 or when in dispute among themselves4 ,in the early days of the colony disputes about land were of frequent occurrence1 and the ,government was often appealed to by one or other of the disputants4 ,from the foregoing ,maori narrative we learn that1 after the canoe ,arawa reached this island1 the crew did not form a united and compact settlement at one place1 as might have been expected4 ,the names of nine chiefs are recorded who dispersed themselves north and south of the place where the canoe was dragged on shore1 each going off in search of lands for himself and his own family4 ,vid4 ch4 v4 ,of these chiefs three went to ,taupo1 two to ,wanganui1 one to ,rotorua1 one to ,mercury ,bay1 and one to ,cape ,colville2 at the same time leaving behind at ,maketu some members of their families4 ,in the third generation two divisions of the family who had been settled about ,cape ,colville migrated1 the one to the ,bay of ,islands1 and the other to ,kaipara4 ,from the narrative above referred to it also appears that the lands thus taken possession of were considered as rightfully belonging to the first occupier and his descendants1 and that names were forthwith given to a great many places within the boundaries claimed1 these names being frequently such as would make them sacred to the family1 from being derived from names of persons or things to which some family sacredness was attached4 ,,mana4 ,the chief of any family who discovered and took possession of any unoccupied land obtained what was called the mana of the land4 ,this word mana1 in its ordinary use1 signifies power1 but in its application to land corresponds somewhat with the power of a ,trustee4 ,thus mana gave a power to appropriate the land among his own tribe according to a well recognized rule which was considered tika or straight4 ,such appropriation1 however1 once made1 remained in force1 and gave a good title to the children and descendants of the person to whom it had been thus appropriated4 ,the mana of the acknowledged representative of the tribe had then only power over the lands remaining unappropriated1 which power was more especially termed the mana rahi or great mana--the mana over appropriated land being with the head of the family in rightful possession4 ,in course of time quarrels and wars arose between different tribes1 so that tribes nearly allied to each other united for mutual defence and protection2 and all the ,maori of ,new ,zealand came to be divided1 for this purpose1 into a few large tribes1 each representing generally the crew of one of the various canoes composing the migration from ,hawaiki4 ,these being frequently at war with each other1 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 stranger4 ,it has been affirmed 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 tribe4 ,such1 however1 is not the case1 for individuals do sometimes possess exclusive rights to land1 though more generally members of families1 more or less numerous1 have rights in common to the exclusion of the rest of the tribe over those portions of land which have been appropriated to their ancestors4 ,their proverbs touching those who wrongfully remove boundary-marks show this1 if other evidence were wanting4 ,the lands of a tribe1 in respect to the title by which they are held1 may be conveniently distinguished under two comprehensive divisions4 #a4 ,those portions which have been appropriated1 from time to time1 to individuals and families4 #b4 ,the tribal land remaining unappropriated4 ,whenever land is appropriated formally by native usage1 it descends in the family of its first owners according to well recognized rules1 and the mana of the representative of the tribe ceases to have any control over it4 ,their 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 common2 but an individual might and did frequently become a sole owner4 ,the tribal lands never specially appropriated belonged to all under the mana or trusteeship of the tribal representative4 ,latterly a practice has been adopted of handing over the mana of their land to ,matutaera1 the ,maori king1 or to some influential chief in whom they have trust1 the object being to protect it from clandestine sales1 which have become frequent through the action of speculators in land4 ,the agents who act for men of capital who enter into such speculations are always ready to offer an advance of money as a deposit on land1 and when a ,maori1 especially a careless young man1 visits our towns he is too often unable to resist the temptation of gold to be had for the mere signature of his name4 ,when1 however1 such a transaction becomes known to the tribe it gives rise to much heart burning and trouble2 but the thin end of the wedge being thus introduced ere long others follow the example1 till at length a sort of forced consent is obtained to pass the land1 to use the common phrase1 through the ,government ,land ,court4 ,it is therefore not to be wondered at that this ,court is not in good repute among them1 more especially since they have discovered that a large share of the purchase money is swallowed up by costs for survey1 costs of the ,court1 and lawyers' fees4 ,long before our colonists came to ,new ,zealand land was of great value in ,maori estimation1 and was given and received as a suitable equivalent or compensation in certain cases4 ,thus when a peace was concluded between two tribes land was sometimes given up as a sort of peace offering1 but in a remarkably equitable spirit1 it was always the tribe that had suffered least who1 in such cases1 gave some land to compensate the greater losses in war of the other party4 ,such a mode of making peace seems to have been adopted in case of civil war between divisions of the same tribe1 especially when waged with no prospect of either party completely mastering the other1 and with the consideration of preventing both suffering such serious loss as would render them unable to cope with a common foe4 ,also1 in cases of adultery a piece of land would be demanded by the injured person2 and his demand would be respected1 for such was the proper compensation for the injury--land for the woman4 ,but then a stratagem was sometimes employed1 for when the injured man went to take profession1 he might find his right opposed by some of the owners of the land who had purposely absented themselves from the conference whereat it was given up4 ,and this unfair practice has sometimes been seized on as a precedent in their dealings with the ,pakeha2 for they have too often shown a readiness to sell lands to which they had only a joint right with many others1 knowing well that those others would repudiate their act4 ,descent of ,land4 #a4 ,male children succeed to their father's land1 female children to their mother's land4 ,so says the proverb--8,nga tamariki tane ka whai ki te ure tu1 nga tamariki wahine ka whai ki te u-kai-po40 8,male children follow after the male1 female children follow after the breast fed on at night40 #b4 ,if a female marries a man of another tribe--he tangata ke--she forfeits all right to land in her mother's tribe4 ,so says the proverb--8,haere atu te wahine1 haere marokore40 8,the woman goes1 and goes without her smock40 #c4 ,the children of a female married to a man of a stranger tribe have no right of succession to land in their mother's tribe4 ,so says the proverb--8,he iramutu tu ke mai i tarawahi awa0--8,a nephew or niece standing apart on the other side of the river40 ,this proverb was also applied in case of a war as a sufficient reason for not sparing such relation4 ,but there is a provision which can be applied to modify this last rule4 ,if the brothers of the woman ask for one or more of the children--their iramutu--to be given up to their care1 and they are thus1 as it were1 adopted by their uncles1 they become reinstated in the tribal rights which their mother had forfeited4 ,a ,,new ,,zealander',s ,,will4 ,under this title in a former publication ,i gave a literal translation of a written communication which ,i received from the celebrated ,wi ,tamihana ,tarapipipi of ,matamata1 as follows3-- ,traditions and ,superstitions of the ,new ,zealanders4 ,edit4 #b1 p4 #bga4 8,a certain man had a male child born to him1 then another male child1 and then another male child4 ,he also had daughters4 ,at last the father of this family being at the point of death1 the sons and daughters and all the relations assembled to hear his last words1 and to see him die4 ,and the sons said to their father3 #8,let thy mouth speak1 ,o father1 that we may hear your will2 for you have not long to live4' ,then the old man turned towards his younger brothers1 and spoke thus3-- #8,hereafter1 ,o my brothers1 be kind to my children4 ,my cultivations are for my sons4 ,such and such a piece of land is for such and such a nephew4 ,my eel-weirs1 my potato gardens1 my potatoes1 my pigs1 my male slaves1 and my female slaves are for my sons only4 ,my wives are for my younger brother4' ,such is the disposition of a man's property2 it relates only to his male children40 ,from this it appears that the head of a family had a recognized right to dispose of his property among his male offspring and kinsmen1 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 document4 ,,rahi4 is the term applied to a tribe reduced to a dependant condition by a conquering tribe4 ,the same authority says1 8,hear the custom in regard to lands which are held by right of conquest1 that is lands fallen to the brave 7kua riro i te toa74 ,suppose some large tribe is defeated4 ,suppose that tribe is defeated a second and a third time1 till at last the tribe becomes small1 and is reduced to a mean condition4 ,it is then made to do the work of dependants--to cultivate the land for food1 to catch eels1 and to carry wood4 ,in short1 its men are treated as slaves4 ,in such a case their land passes into the possession of the tribe whose valour conquered them4 ,they will not think of striving against their masters2 because their power to fight has gone from them4 ,they were not brave enough to hold possession of their land1 and although they may grow numerous afterwards1 they will not seek for a payment for their former losses2 for they are fearful1 and say among themselves1 #8,don't let us strive with this tribe1 lest we perish altogether1 for it is a brave tribe4' 0 ,william ,thompson belonged to a victorious tribe2 his sentiments therefore have a natural bias in favour of the sole right to the lands of the conquered tribe being with their conquerors4 ,if1 however1 a member of the conquered tribe were to be consulted on this point1 we should learn that he had not abandoned all idea of a right in the lands he had been allowed to retain1 and was then occupying4 ,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 own2 and in all cases where the conquerors have sold the lands of their tributaries the latter have resisted the right of the sellers to dispose thereof irrespectively of their own interests therein4 ,,ngati-,,hanui4 ,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 tree1 which he had converted into a temporary abode4 ,then said ,hanui's companion1 8,i will make water on the old man's head1 to degrade him 7lit41 that his growth may be stunted740 ,hanui was displeased2 for the old man was his cousin1 being the son of the younger brother of his father ,maramatutahi1 that was the cause of his displeasure at the words of his companion4 ,but that fellow ,heketewananga persisted4 ,he would not listen to the anger of ,hanui1 but climbed the tree in order to make water on the head of the old man4 ,and when he had done so1 he jeered at the old man4 8,ho6 ho6 now then your growth is stunted because of my water2 for your head has been made water on40 ,with this ,hanui and his companion went on their way4 ,when they were gone ,korako also went to seek his son4 ,when he reached the bank of the river ,waikato he saw some boys on the other side of the river at play near their ,pa1 and called to them1 8,go and tell ,wainganui to bring a canoe for me40 8,we will bring a canoe10 said the boys4 ,but the old man said 8,no4 ,i don't wish you to bring the canoe4 ,go and call ,wainganui4 ,he himself must bring the canoe40 ,so the boys went and told ,wainganui1 8,your father is calling you to go to him with a canoe40 8,why did not you go80 said ,wainganui4 8,we offered to take the canoe to him10 said the boys1 8but he was not willing4 ,he said that you must take the canoe to him40 ,so ,wainganui went in a canoe1 and when he reached the other side of the river he called to his father to come down to him4 ,but his father said1 8,do you come up here to my side40 ,so ,wainganui left the canoe and went to his father2 for he knew that he had something important to say to him4 ,then seating himself by his father's side he said 8,what means this that you have done80 ,the father said1 8,my son1 ,i have been wronged by your uncle ,hanui and by ,heketewananga40 8,what sort of wrong80 inquired the son4 8,my wrong10 said the old man--8my wrong4 ,heketewananga climbed on top of my house1 and made water on my head--at the same time he jeered me1 #8,ho6 ho6 now then your growth is stunted4' 0 ,then the son said to his father1 8,ha6 you were all but murdered by those men4 ,their act shall be avenged4 ,their heads shall soon be struck by my weapon40 ,then turning in anger he went back to his canoe1 and returned to the ,pa4 ,without delay he called together the whole tribe1 and made known to them all that his father had told him4 ,after the tribe had heard the wrong done to their old chief1 they assembled at night to deliberate1 and determined to go the next morning to kill those men4 ,then they retired to rest4 ,at daybreak they arose and armed themselves1 in number three hundred and forty1 and set out for the ,pa at ,hanui4 ,the men within that ,pa were more than six hundred4 ,so when they saw the armed party coming to attack the ,pa1 the six hundred rushed out to fight1 and a battle took place outside4 ,the men of the ,pa were driven back1 and the conquerors entered it with them4 ,then while the men of the ,pa were being struck down ,wainganui shouted to ,hanui1 8,be quick1 ,hanui1 climb on top of your house1 you and your children and your wives40 ,so ,hanui and his children and his wives climbed on the roof of their house4 ,but most of the men of his tribe were killed1 some only being left to be a ,rahi1 in which condition they now remain4 ,,tapuika4 ,it may happen that a tribe is driven off its lands by a conquering tribe1 who may hold possession of the conquered lands for many years1 but be1 in their turn1 driven off by the assistance of tribes allied to the original possessors of the land4 ,it then becomes a question what right the allied tribes acquire in the recovered lands4 ,a case of this sort came under my notice thus3 ,i was instructed to purchase for the ,government a piece of land of moderate size at ,maketu to be occupied as a ,mission station4 ,as ,i had built a house on this land on a title of mere right of occupation1 or as expressed in ,maori1 8,noho noa iho10 and had resided there for some time1 ,i thought1 naturally1 that the persons1 at whose invitation my house had been placed there1 were the persons to whom the land belonged4 ,an arrangement was therefore made with them for the purchase of the land required1 and a price agreed on4 ,one night shortly after ,i was awoke from sleep by a knocking at the door of my house4 ,my visitors were a deputation from some of the tribe ,tapuika who had a small ,pa below my house by the river side1 at some distance from the large ,pa by the mouth of the river4 ,their business was to warn me not to complete the purchase of the land1 the persons with whom ,i had contracted being1 as they affirmed1 only occupiers and not owners thereof2 whereas their tribe ,tapuika were the owners1 and the mana of the land belonged to their chief ,te ,koata4 ,they came by night because they did not wish their interference to be known publicly1 as it would cause disputes4 ,and it did cause dispute when their nocturnal visit and its object was made public the next morning4 ,however a good result came of it1 for it was agreed that the question of title should be referred to the decision of the chiefs of the whole ,arawa tribes4 ,a general assembly of the tribes consequently met at ,rotorua1 when it was shown that the land ,i proposed to purchase came within the old boundaries of ,tapuika4 ,but several generations before the present the ,pa at ,maketu had been taken by the hostile tribe ,ngatiawa1 and the ,arawa tribes1 including ,tapuika1 had been driven from the sea-coast to ,rotorua and elsewhere4 ,when the flax trade with ,sydney was in vigour1 many of the ,arawa natives had been permitted to return to scrape flax for sale to a trader named ,tapsell who was stationed at ,maketu2 and at length the combined ,arawa tribes expelled ,ngatiawa1 and recovered the lands of their forefathers4 ,they then established themselves in force at ,maketu1 and some of them marked out by boundaries1 and took possession of land originally belonging to ,tapuika1 for their own use4 ,tapuika did not offer any objection to this1 but now said that the land so taken was merely given up for their occupation1 and that the mana of their chief ,te ,koata over the land had never been given up4 ,the decision of the chiefs of the ,arawa1 to which ,te ,koata1 who was present1 assented1 was that as ,tapuika could not have recovered their lands if unassisted by other ,arawa tribes1 the land of ,tapuika which had been taken possession of by the fighting men of the combined tribes now belonged to those men1 or expressed in their own words1 8kua riro i te toa10 had gone to the brave4 ,this decision was important1 as it established a precedent of value in dealing with any lands similarly circumstanced elsewhere in ,new ,zealand--a precedent being always a powerful argument with the ,maori4 ,,the ,,early ,,settlers4 ,when foreigners1 called by the natives ,pakeha1 first came to ,new ,zealand1 they were admitted readily by the ,maori to dwell among them4 ,they were allowed to acquire land by purchase1 and to form alliances with their families2 and the children of such connections were considered as belonging to the tribe of their mother4 ,they were never treated as belonging to a stranger tribe--as tangata ke4 ,tku pakeha1 toku matua1 my own pakeha1 my father1 were the common terms used to denote their sentiment of relationship4 ,it is not to be wondered at that every tribe in these islands was at first anxious to have ,pakeha settlers dwelling with them1 and was ready to admit them to the privileges of tribesmen1 for through them they could obtain what they most valued of the world's goods4 ,but when dissensions arose between the two races1 notably about land1 and issued in war1 the feelings of those who took up arms became modified1 and their old friends1 the ,pakeha1 were no longer looked on as matua or fathers1 but rather as tangata ke1 or strangers4 ,,the ,,waitara ,,dispute4 ,it is a recognised mode of action among the ,maori1 if a chief has been treated with indignity by others of his own tribe1 and no ready means of redress can be obtained1 for the former to do some act which will bring trouble on the whole tribe4 ,this mode of obtaining redress is termed 8whakahe10 and means putting the other in the wrong4 ,strange to say1 this very dangerous principle of action1 by whatever great evils it may be followed1 obtains the respect and not the censure of the whole tribe for the person who adopts it4 ,being in the neighbourhood of ,matamata some years ago1 not long before the war broke out in ,waikato1 ,i heard in conversation with a chief of ,ngatihaua1 who had taken part in the war at ,taranaki1 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 quarrel4 ,i never had an opportunity to verify the facts narrated1 but there was in them nothing improbable1 and according to ,maori usage they accounted for ,teira having acted as he did4 ,paora ,te ,ahuru4 8,hei whakahe mo ,wiremu ,kingi0 was the expression used4 ,the land thus offered for sale was estimated to contain about six hundred acres1 the whole of which had1 in former years1 been thickly inhabited1 and apportioned among a great many individuals and families4 ,it was therefore of the character comprised under our division ,no4 #a4 ,teira and those more nearly allied to him offered to sell the whole six hundred acres1 in opposition to the wish of ,wi ,kingi and others who claimed rights in the land4 ,that ,kingi and his party had substantial claims to portions of this land1 and that such was the original ground of his opposition to the sale appears from several letters written by natives at the time as a kind of protest1 particularly from one written by ,riwai ,te ,ahu in which he says3 8,the reason why ,wiremu ,kingi and his party made so much objection1 when ,teira proposed that the place should be sold to the ,governor1 was the fear lest their land and ours should be all taken as belonging to ,teira40 ,a chief of great influence well supported has no doubt frequently acted as if he could dispose of large tracts of land without consulting others who had rights included therein4 ,but he never thought of asserting a right to ignore in toto the rights of others not parties to the sale4 ,on the contrary1 the chief and they who had shared the purchase money would say to other claimants who had not received any part of the payment1 either that they should be satisfied out of a future payment 7for it was a general1 though an impolitic and bad custom1 to pay by instalments in such transactions71 or that they might themselves apply to the purchaser for payment of their interests1 or that they might hold fast to their own4 ,if before paying any part of the purchase money to ,teira1 he had been required to mark out the boundaries of those portions of the six hundred acres which he and his party claimed1 the onus probandi would have been placed on the right man4 ,it would then have been discovered that those portions were detached and of various shapes and sizes1 and in some cases only to be approached by narrow paths1 and that some of his boundaries were disputed4 ,for all which reasons what he could have rightfully sold would have been of little value for the occupation of our colonists4 ,but in addition to any claim of ,wi ,kingi and others whom he represented to the ownership of portions of the six hundred acres offered for sale by ,teira1 they had a further right not to be disturbed in their holdings1 which does not appear to have been considered at the time4 ,when the ,te ,ati-awa tribes determined to abandon ,cook's ,straits and return to the lands of their ancestors about ,taranaki1 they were still in dread of their old enemies the ,ngatimaniapoto4 ,it was therefore arranged among them1 for their better security1 that they should form one united settlement on the south bank of the ,waitara--thus placing the river between themselves and the common enemy4 ,supposing1 therefore1 that ,wi ,kingi and his division of the tribe had no land actually their own by ancient right at the place thus occupied1 they had acquired a right by virtue of the arrangement made1 a right recognised by old native custom1 on the faith of which they had expended their labour in building houses1 as well as in fencing and cultivating the land1 to disturb which1 in a summary manner1 could only be looked on as an offensive act4 ,we have seen also how in relation to the dispute between ,tapuika and the ,arawa tribes it was adjudged by general consent that the latter had acquired a permanent right to the lands which they had occupied under somewhat similar circumstances4 ,there appears little reason to doubt that ,teira's proposal to sell ,waitara was prompted by a vindictive feeling towards ,wi ,kingi2 for he knew well that by such mode of proceeding he would embroil those who would not consent with their ,european neighbours4 ,at the same time it is a rather mortifying reflection that the astute policy of a ,maori chief should have prevailed to drag the ,colony and ,her ,majesty's ,government into a long and expensive war to avenge his own private quarrel4 ,,appendix4 ,,maori ,,terms ,,of ,,relationship4 ,tupuna4 ,an ancestor--male or female4 ,matua4 ,a father1 or uncle either patruus or avunculus4 ,papa4 ,the same4 ,whaea4 ,a mother1 or aunt on either side4 ,tama4 ,eldest nephew4 ,tamahine4 ,eldest niece2 also used more generally4 ,tamaiti4 ,son1 or nephew4 ,tamaroa4 ,the same4 ,tuakana4 ,elder brother of males1 elder sister of females2 also elder brother's children in reference to younger brother's children1 elder sister's children in reference to younger sister's children4 ,teina4 ,the younger brother of males1 the younger sister of females2 also the younger brother's children in reference to elder brother's children1 the younger sister's children in reference to elder sister's children4 ,tungane4 ,a sister's brother4 ,tuahine4 ,a brother's sister4 ,iramutu4 ,a nephew1 or niece4 ,hungawai4 ,a father-in-law1 or mother-in-law4 ,hunaonga4 ,a son-in-law1 or daughter-in-law4 ,taokete4 ,a man's brother-in-law1 or sister's sister-in-law4 ,autane4 ,a woman's brother-in-law4 ,auwahine4 ,a man's sister-in-law4 ,potiki4 ,a brother's children1 or sister's children2 also the youngest child of a family4 ,mokopuna4 ,a grand-child1 or child of a nephew or niece4 ,huanga4 ,a relation in general4 ,whanaunga-tutu4 ,a blood relation4 ,ariki4 ,the first born male or female4 ,waewae4 ,a man's younger brother3 literally the foot4 ,hamua4 ,syn4 tuakana4 ,maronui4 ,a married man or woman4 ,takakau4 ,a single man or woman4 ,pouaru4 ,a widow4 ,puhi4 ,a betrothed female1 also a female of rank restricted from marriage4 ,he wahine taumaro4 ,a betrothed female4 ,n4,b4--,there is a distinction between a ,puhi and a wahine taumaro4 ,the betrothed female is a ,puhi in reference to her father's act of consent1 and a wahine taumaro in reference to her future father-in-law's act of consent to the arrangement4 ,,vocabulary ,,of ,,some ,,maori ,,words ,,requiring ,,explanation4 ,ihi has the sense of tapu when occurring in karakia1 or invocations of spirits4 ,kahukahu1 the spirit of the germ of a human being3 also called ,atua noho-whare1 or house-dwelling ,atua4 ,verbi kahukahu significatio simplex est panniculus2 et panniculus quo utitur femina menstrualis nomine kahukahu dicitur ' 4 ,apud populum ,nov ,zeland creditur sanguinem utero sub tempus menstruale effusum continere germina hominis2 et secundm prcepta veteris superstitionis panniculus sanguine menstruali imbutus habebatur sacer 7tapu71 haud aliter qum si formam humanam accepisset3 mulierum autem mos est hos panniculos intra juncos parietum abdere2 et hc de caus paries est doms pars adeo sacra ut nemo illi innixus sedere audeat4 ,karakia4 ,this word generally rendered by #8charm1' does not signify what the word charm would mean1 in its popular sense4 ,the word #8invocation' conveys more correctly its meaning2 for it is a prayer addressed to spirits of deceased ancestors1 in form somewhat like a litany4 ,kaupapa1 one whom the spirit of an ancestor visits1 and who is its medium of communication with the living4 ,pukenga1 a spirit1 the author or first teacher of any karakia4 ,tapairu1 any very sacred ancestral ,spirit3 also sometimes applied to the female ,ariki4 ,tauira1 a person who is being instructed by a tohunga1 or by the spirit of a parent or ancestor4 ,he had to submit to a strict fast of several days before he was taught any important karakia4 ,tipua1 or ,tupua1 the spirit of one who when living was noted for powerful karakia4 ,tiri1 a strip of flax leaf or toetoe so placed as to serve as an imaginary pathway for an ,atua4 ,in sickness a tiri is suspended above the head of the sick person to facilitate the departure of the ,atua who causes the disease4 ,a tiri is also suspended near the kaupapa1 when he desires his ,atua to visit him4 ,it is also applied to signify the karakia used on such occasions4 ,tohunga1 a person skilled in karakia1 also one skilled in any craft4 ,tuahu1 a sacred place where offerings of food--first fruits--for the ,atua were deposited4 ,wananga1 the ,spirit of anyone who when living had learned the karakia of his ancestors3 thus when a tauira died he became a wananga4 ,,te ,,karakia ,mo te pikinga o ,tawhaki ki te ,rangi4--vid4 p4 #bc4 ,piki ake ,tawhaki i te ara kuiti ,i whakatauria ai te ara o ,rangi1 ,te ara o ,tu-kaiteuru4 ,ka kakea te ara wha-iti1 ,ka kakea te ara wha-rahi1 ,ko te ara i whakatauria ai ,to tupuna a ,te ,ao-nunui1 ,a ,te ,ao-roroa1 ,a ,te ,ao-whititera4 ,tena ka eke ,kei to ,ihi1 ,kei to ,mana1 ,kei nga mano o runga1 ,kei o ,ariki1 ,kei o ,tapairu1 ,kei o ,pukenga1 ,kei o ,wananga1 ,kei o ,tauira4 ,,te ,,tuku ,o ,,hine-,,te-,,iwaiwa4--vid4 p4 #bh4 ,raranga1 raranga tku takapau1 ,ka pukea e te wai1 ,hei moenga mo aku rei4 ,ko ,rupe1 ko ,manumea1 ,ka pukea3 6 6 ,mo aku rei tokorua ka pukea4 ,ka pukea au e te wai1 ,ka pukea1 6 6 ,ko koro taku tane ka pukea4 ,piki ake hoki au ki runga nei3 ,te ,matitikura1 6 6 ,ki a ,toroa irunga1 ,te ,matitikura1 6 6 ,kia whakawhanaua aku tama ,ko au anake ra4 ,tu te turuturu no ,hine-rauwharangi2 ,tu te turuturu no ,hine-te-iwaiwa4 ,tu i tou tia me ko ,ihuwareware2 ,tu i tou kona me ko ,ihuatamai4 ,kaua rangia au e ,rupe4 ,kei tauatia1 ko au te inati1 ,ko ,hine-te-iwaiwa4 ,tuku iho irunga i ton huru1 ,i tou upoko1 ,i ou tara-pakihiwi1 ,i tou uma1 ,i to ate1 ,i ou turipona1 ,i ou waewae4 ,e tuku ra ki waho4 ,tuku ewe1 ,tuku take1 ,tuku parapara4 ,naumai ki waho4 ,,karakia ,mo te wahine i pkia nga u i te whanautanga o te tamaiti4--vid4 p4 #ci4 ,nga puna irunga te homai1 ,te ringia ki te matamata ,o nga u o tenei wahine2 ,te kopata i te rangi te homai ,hei whakato mo nga u ,o tenei wahine3 ,ki te matamata o nga u ,o tenei wahine3 ,nga u atarere reremai ,ki te matamata o nga u ,o tenei wahine3 ,nga u atarere tukua mai4 ,tenei hoki te tamaiti te tangi nei1 ,te aue nei i te po nui1 ,i te po roa4 ,ko ,tu-te-awhiawhi1 ,ko ,tu-te-pupuke1 ,naumai ki ahau1 ,ki tenei tauira4 ,,karakia ,mo te whakapikinga o te ara o te tupapaku ana ka mate1 kia tika ai te haere ki nga mea kua mate atu imua4--vid4 p4 #dd4 ,tena te ara1 ko te ara o ,tawhaki1 ,i piki ai ki te rangi1 ,i kake ai ki tou tini1 ,ki tou mano3 ,i whano ai koe1 ,i taemai ai to wairua ora ,ki tou kaupapa4 ,tenei hoki ahau ,te mihi atu nei1 ,te tangi atu nei ,ki to wairua mate4 ,puta purehurehu mai ,to putanga mai ki ahau1 ,ki to kaupapa1 ,i piri mai ai koe1 ,i tangi mai ai koe4 ,tena te tiri1 ,ko te tiri a o tupuna1 ,ko te tiri a nga ,pukenga1 ,a nga ,wananga1 ,aku1 a tenei tauira4 ,,he ,,whakamuri-,,aroha4--vid4 p4 #dg-h4 ,aha te hau e maene ki to kiri8 ,e kore pea koe e ingo mai ki to hoa1 ,i piri ai korua i to korua moenga1 ,i awhi ai korua1 ,i tangi ai korua4 ,tena taku aroha ,ma te hau e kawe ki a koe1 ,huri mai to aroha1 ,tangi mai ki to moenga1 ,i moe ai korua4 ,kia pupuke--a--wai to aroha4 ,,te ,,poroporo-,,aki ,a ,,tama-,,te-,,kapua4--vid4 p4 #ec4 ,e papa nga rakau i runga i a koe1 ,mau ake te ,whakro ake4 ,ae1 ,ae4 ,e haere nga taua i te ao nei1 ,mau e patu4 ,ae1 ,ae4 ,transcription note ,the following typographical errors 7or presumed such7 have been corrected3 - 99p4 #b1 l4 -#g399 ,by ,tiki1 by ,rangi1 by ,papa4 ---- ,by ,tiki1 by ,rangi1 by ,papa40 - 99p4 #ab1 l4 #f399 ,hine-ruakimoe ---- ,hine-ruakimoe4 - 99p4 #ai1 l4 #ag399 straight-neck ,tane ---- straight-neck-,tane - 99p4 #ba1 l4 #ac399 7the tender one74 ---- 7the tender one740 - 99p4 #bf1 l4 #a399 designed to be eat ---- designed to be eaten - 99p4 #bi1 l4 -#c-a399 the paragraph 8,for tradition as to ,tuhuruhuru4440 has been treated as an additional footnote4 - 99p4 #bi1 l4 -#b399 vid ,sir ,geo4 ,grey's ---- vid4 ,sir ,geo4 ,grey's - 99p4 #dj1 l4 -#f399 ,breathe strong thy long1 ---- ,breathe strong thy lung1 - 99p4 #de1 l4 -#b399 ,traditions and ,supersitions ---- ,traditions and ,superstitions - 99p4 #fa1 l4 #c399 ,the kohukoku ---- ,the kohukohu - 99p4 #fc1 l4 -#e399 in our own house1 ---- in our own house4 - 99p4 #fc1 l4 -#d399 said ,kahu02 ---- said ,kahu2 - 99p4 #fd1 l4 -#a399 ,vid3 ,sir ,g4 ,grey's ---- ,vid4 ,sir ,g4 ,grey's - 99p4 #fe1 l4 -#c399 named the lake 8,te ,roto-iti-kite-a-,ihenga ---- named the lake ,te ,roto-iti-kite-a-,ihenga - 99p4 #gj1 l4 #ai399 and my ngakoa4 ---- and my ngakoa40 - 99p4 #ga1 l4 #aj399 8,the name of the island1 said ,ihenga ---- 8,the name of the island10 said ,ihenga - 99p4 #hh1 footnote399 p4 #e ---- ,p4 #e4 - 99p4 #hi1 l4 -#a99 7note73 footnote marker missing - 99p4 #ic1 l4 #ba399 mother's tribe40 ---- mother's tribe4 - 99p4 #ig1 l4 -#ab-aa399 returned to the ,pa4 ---- returned to the ,pa4 ,the ,errata of the book has been transcribed faithfully1 and its corrections have been carried into the text4 ,however1 on p4 #ba1 the word to be corrected is apparently harekeke and not ,herekeke4 ,the entry is even misplaced in the list1 which is sorted in order of appearance4 ,diacritics of ,greek have been normalized3 - ---- - ---- - ---- ,in the second part of the ,karakia of ,hineteiwaiwa1 on page #bi1 all letters i are dotless 4 ,the same also for the second part of the ,karakia on page #cc1 and most of the i in the lines of text immediately below4 ,all those have been restored as normal i's4 ,in doubt1 all hyphenized and non-hyphenized versions of the names and compound words have been retained as printed4 ,thus e4g43 ,rangi-potiki as well as ,rangipotiki1 ,ngatoro-i-rangi _/ ,ngatoro-irangi _/ ,ngatoroirangi1 ,te ,ika-roa _/ ,te ,ikaroa1 ,rerenga-wairua1 ,te ,whare-pakau-awe1 water side _/ water-side4 ,antiquate spellings like antient1 muscle for mussel have also been preserved4 ,footnotes have been renumbered progressively throughout the book4