MAORI COSMOGONY AND MYTHOLOGY.
An quoquam genitos nisi Cœlo credere fas est
Esse homines.—_Manilius._
The _Maori_ had no tradition of the Creation. The great mysterious Cause
of all things existing in the Cosmos was, as he conceived it, the
generative Power. Commencing with a primitive state of Darkness, he
conceived Po (=Night) as a person capable of begetting a race of beings
resembling itself. After a succession of several generations of the race
of Po, Te Ata (=Morn) was given birth to. Then followed certain beings
existing when Cosmos was without form, and void. Afterwards came Rangi
(=Heaven), Papa (=Earth), the Winds, and other Sky-powers, as are
recorded in the genealogical traditions preserved to the present time.
We have reason to consider the mythological traditions of the _Maori_ as
dating from a very antient period. They are held to be very sacred, and
not to be repeated except in places set apart as sacred.
The Genealogies recorded hereafter are divisible into three distinct
epochs:—
1. That comprising the personified Powers of Nature preceding the
existence of man, which Powers are regarded by the _Maori_ as their own
primitive ancestors, and are invoked in their _karakia_ by all the
_Maori_ race; for we find the names of Rangi, Rongo, Tangaroa, &c.,
mentioned as _Atua_ or Gods of the _Maori_ of the Sandwich Islands and
other Islands of the Pacific inhabited by the same race. The common
worship of these primitive _Atua_ constituted the National religion of
the Maori.
2. In addition to this the _Maori_ had a religious worship peculiar to
each tribe and to each family, in forms of _karakia_ or invocation
addressed to the spirits of dead ancestors of their own proper line of
descent.
Ancestral spirits who had lived in the flesh before the migration to New
Zealand would be invoked by all the tribes in New Zealand, so far as
their names had been preserved, in their traditional records as mighty
spirits.
3. From the time of the migration to New Zealand each tribe and each
family would in addition address their invocations to their own proper
line of ancestors,—thus giving rise to a family religious worship in
addition to the national religion.
The cause of the preservation of their Genealogies becomes intelligible
when we consider that they often formed the ground-work of their
religious formulas, and that to make an error or even hesitation in
repeating a _karakia_ was deemed fatal to its efficacy.
In the forms of _karakia_ addressed to the spirits of ancestors, the
concluding words are generally a petition to the _Atua_ invoked to give
force or effect to the _karakia_ as being derived through the _Tipua_,
the _Pukenga_, and the _Wananga_, and so descending to the living
_Tauira_.
MAORI COSMOGONY.
Powers | Te Po (=The Night).
of | Te Po−toki (=hanging Night).
Night | Te Po−terea (=drifting Night).
and | Te Po−whawha (=moaning Night).
Darkness. | Hine−ruakimoe.
| Te Po.
Powers | Te Ata (=The Morn).
of | Te Ao−tu−roa (=The abiding Day).
Light. | Te Ao−marama (=bright Day).
| Whaitua (=space).
Powers | Te Kore (=The Void).
of | Te Kore−tuatahi.
Cosmos | Te Kore−tuarua.
without | Kore−nui.
form | Kore−roa.
and | Kore−para.
void. | Kore−whiwhia.
| Kore−rawea.
| Kore−te−tamaua (=Void fast bound).
| Te Mangu (=the black) sc. Erebus.
From the union of Te Mangu with Mahorahora-nui-a-Rangi (=The great
expanse of Rangi) came four children:—
1. Toko-mua (=elder prop).
2. Toko-roto (=middle prop).
3. Toko-pa (=last prop).
4. Rangi-potiki (=child Rangi).
GENEALOGICAL DESCENT FROM TOKO-MUA.
| Tu−awhio−nuku (=Tu of the whirlwind).
| Tu−awhio−rangi.
Powers | Paroro−tea (=white skud).
of | Hau−tuia (=piercing wind).
The Air, | Hau−ngangana (blustering wind).
Winds. | Ngana.
| Ngana−nui.
| Ngana−roa.
| Ngana−ruru.
| Ngana−mawaki.
| Tapa−huru−kiwi.
| Tapa−huru−manu.
|⁶ Tiki.
Human | Tiki−te−pou−mua (The 1st Man).
beings | Tiki−te−pou−roto.
begin | Tiki−haohao.
to | Tiki−ahu−papa.
exist. | Te Papa−tutira.
| Ngai.
| Ngai−nui.
| Ngai−roa.
| Ngai−peha.
| Te Atitutu.
| Te Ati−hapai.
|⁷ Toi−te−huatahi.
| Rauru.
| Rutana.
| Whatonga.
| Apa−apa.
| Taha−titi.
| Ruatapu.
| Rakeora.
| Tama−ki−te−ra.
| Rongo−maru−a−whatu.
| Rere.
| Tăta =
| |______________
| |
| Wakaotirangi. Rongokako.
| Hotumatapu. Tamatea.
| Motai.⁸ Kahu−hunu.
| Ue.
| Raka.
| Kakati.
| Tawhao.
| Turongo.
| Raukawa.
| Wakatere.
| Taki−hiku.
| Tama−te−hura.
| Tui−tao.
| Hae.
| Nga−tokowaru.
| Huia.
| Korouaputa = Rakumia (f.).
______________|____________________
| |
Pare−wahawaha = Te Rangipumamao Parekohatu =
(f.) | |
________| ________|
| |
Tihao = _Te Rauparaha_.
___|____________________
| |
Te Whata−nui = Kotia (f.) =
_____| |
| _Te Ngarara_.
Tutaki =
___|
|
_Hinematioro_.
⁶ Whose wife was Hine-titamauri de quâ infra.
⁷ Whose wife was Puhaorangi de quâ infra.
⁸ Tamatea was settled at Muriwhenua, and his son Kahuhunu was born
there. The latter went on a journey to Nukutauraua near the Mahia,
and there married Rongomai-wahine, having got rid of her husband
Tamatakutai by craft. Tamatea went to bring him home, but on their
return their canoe was upset in a rapid, near where the river
Waikato flows out of the lake Taupo, and Tamatea was drowned.
GENEALOGICAL DESCENT FROM TOKO-ROTO.
| Rangi−nui.
| Rangi−roa.
| Rangi−pouri.
| Rangi−potango.
Powers | Rangi−whetu−ma.
of the | Rangi−whekere.
Heavens. | Ao−nui.
| Ao−roa.
| Ao−tara.
| Urupa.
| Hoehoe.
| Puhaorangi (f.).
After the birth of Rauru, the son of Toi-te-huatahi and Kuraemonoa,
while Toi was absent from home fishing, Puhaorangi came down from
Heaven, and carried off Kuraemonoa to be his own wife. She bore four
children from this union:—
1. Ohomairangi.
2. Tawhirioho.
3. Ohotaretare.
4. Oho-mata-kamokamo.
From Ohomairangi descended:—
| Muturangi.
| Taunga.
| Tuamatua.
Time of | Houmaitahiti.
Migration | Tama−te−kapua.
from | Kahu.
Hawaiki. | Tawaki.
| Uenuku.
| Rangitihi.
| Ratorua.
| Wakairikawa.
| Waitapu.
| Hine−rehua.
| Te Kahu−reremoa.
| Waitapu.
| Parekawa.
| Te Kohera.
| Pakaki =
______________|_____________________
| |
Te Rangi−pumamao = Parewahaika = Te Whata
_____________| _________|____
| | |
Tihao. Tokoahu. Tuiri.
Kotia. Hihitaua. Waho (f.).
_Te Ngarara_. Te Tumuhuia _Te Hira_.
or
_Taraia_.
GENEALOGICAL DESCENT FROM TOKO-PA.
Kohu (=Mist) was the child of Tokopa.
Kohu married Te Ika-roa (=The Milky-way), and gave birth to Nga Whetu
(=The Stars).
GENEALOGICAL DESCENT FROM RANGI-POTIKI.
Rangi-potiki had three wives, the first of which was Hine-ahu-papa; from
her descended:—
| Tu−nuku.
Sky | Tu−rangi.
Powers. | Tama−i−koropao.
| Haronga.
Haronga took to wife Tongo-tongo. Their children were a son and
daughter, Te Ra (=The Sun) and Marama (=The Moon). Haronga perceiving
that there was no light for his daughter Marama, gave Te Kohu in
marriage to Te Ikaroa, and the Stars were born to give light for the
sister of Te Ra, for the child of Tongo-tongo. “_Nga tokorua a
Tongo-tongo_” (=the two children of Tongotongo) is a proverbial term for
the Sun and Moon at the present day.
Rangi-potiki’s second wife was Papatuanuku. She gave birth to the
following children:—
Rehua (a star).
Rongo.
Tangaroa.
Tahu.
Punga and Here, twins.
Hua and Ari, do.
Nukumera } twins.
Rango−maraeroa }
Marere−o−tonga } do.
Takataka−putea }
Tu−matauenga } do.
Tu−potiki }
_Rongo_ was _atua_ of the _kumara_.
_Tangaroa_ was ancestor of Fish and the _Pounamu_, which is classed with
fish by the _Maori_. Tangaroa took to wife Te Anu-matao (=the chilly
cold): from which union descended.
All | Te Whata−uira−a−tangaroa.
of the | Te Whatukura.
Fish | Poutini.
Class. | Te Pounamu.
_Tahu_ was _atua_ presiding over peace and feasts.
_Punga_ was ancestor of the lizard, shark, and ill-favoured creatures:
hence the proverb “_aitanga-a-Punga_” (=child of Punga) to denote an
ugly fellow.
_Tu-matauenga_ was the _Maori_ war God.
Rangi-potiki’s third wife was Papa (=Earth). Tangaroa was accused of
having committed adultery with Papa, and Rangipotiki, armed with his
spear, went to obtain satisfaction. He found Tangaroa seated by the door
of his house, who, when he saw Rangi thus coming towards him, began the
following _karakia_, at the same time striking his right shoulder with
his left hand:—
Tangaroa, Tangaroa,
Tangaroa, unravel;
Unravel the tangle,
Unravel, untwist.
Though Rangi is distant,
He is to be reached.
Some darkness for above,
Some light for below
Freely give
For bright Day⁹
⁹ This _karakia_ is the most antient example of the kind. It is now
applied as suggestive of a peaceable settlement of a quarrel.
This invocation of Tangaroa was scarce ended when Rangi made a thrust at
him. Tangaroa warded it off, and it missed him. Then Tangaroa made a
thrust at Rangi, and pierced him quite through the thigh, and he fell.
While Rangi lay wounded he begat his child Kueo (=Moist). The cause of
this name was Rangi’s wetting his couch while he lay ill of his wound.
After Kueo, he begat Mimi-ahi, so-called from his making water by the
fireside. Next he begat Tane-tuturi (=straight-leg-Tane), so-called
because Rangi could now stretch his legs. Afterwards he begat
Tane-pepeki (=bent-leg-Tane), so-called because Rangi could sit with his
knees bent. The next child was Tane-ua-tika (=straight-neck-Tane), for
Rangi’s neck was now straight, and he could hold up his head. The next
child born was called Tane-ua-ha¹⁰ (=strong-neck-Tane), for Rangi’s neck
was strong. Then was born Tane-te-waiora (=lively Tane), so called
because Rangi was quite recovered. Then was born Tane-nui-a-Rangi (=Tane
great son of Rangi). And last of all was born Paea, a daughter. She was
the last of Rangi’s children. With Paea they came to an end, so she was
named Paea, which signifies ‘closed.’
¹⁰ Ha=kaha.
Some time after the birth of these children the thought came to
Tane-nui-a-Rangi to separate their father from them. Tane had seen the
light of the Sun shining under the armpit of Rangi; so he consulted with
his elder brothers what they should do. They all said, “Let us kill our
father, because he has shut us up in darkness, and let us leave our
mother for our parent.” But Tane advised, “Do not let us kill our
father, but rather let us raise him up above, so that there may be
light.” To this they consented; so they prepared ropes, and when Rangi
was sound asleep they rolled him over on the ropes, and Paea took him on
her back. Two props were also placed under Rangi. The names of the props
were Tokohurunuku, and Tokohururangi. Then lifting him with the aid of
these two props, they shoved him upwards. Then Papa thus uttered her
farewell to Rangi.
“_Haera ra, e Rangi, ē! ko te wehenga taua i a Rangi._”
“Go, O Rangi, alas! for my separation from Rangi.”
And Rangi answered from above:
“_Heikona ra, e Papa, ē! ko te wehenga taua i a Papa._”
“Remain there, O Papa. Alas! for my separation from Papa.”
So Rangi dwelt above, and Tane and his brothers dwelt below with their
mother, Papa.
Some time after this Tane desired to have his mother Papa for his wife.
But Papa said, “Do not turn your inclination towards me, for evil will
come to you. Go to your ancestor Mumuhango.” So Tane took Mumuhango to
wife, who brought forth the _totara_ tree. Tane returned to his mother
dissatisfied, and his mother said, “Go to your ancestor Hine-tu-a-maunga
(=the mountain maid).” So Tane took Hine-tu-a-maunga to wife, who
conceived, but did not bring forth a child. Her offspring was the rusty
water of mountains, and the monster reptiles common to mountains. Tane
was displeased, and returned to his mother. Papa said to him “Go to your
ancestor Rangahore.” So Tane went, and took that female for a wife, who
brought forth stone. This greatly displeased Tane, who again went back
to Papa. Then Papa said “Go to your ancestor Ngaore (=the tender one).”
Tane took Ngaore to wife. And Ngaore gave birth to the _toetoe_ (a
species of rush-like grass). Tane returned to his mother in displeasure.
She next advised him, “Go to your ancestor Pakoti.” Tane did as he was
bid, but Pakoti only brought forth _harakeke_ (=phormium tenax). Tane
had a great many other wives at his mother’s bidding, but none of them
pleased him, and his heart was greatly troubled, because no child was
born to give birth to Man; so he thus addressed his mother—“Old lady,
there will never be any progeny for me.” Thereupon Papa said, “Go to
your ancestor, Ocean, who is grumbling there in the distance. When you
reach the beach at Kura-waka, gather up the earth in the form of man.”
So Tane went and scraped up the earth at Kura-waka. He gathered up the
earth, the body was formed, and then the head, and the arms; then he
joined on the legs, and patted down the surface of the belly, so as to
give the form of man; and when he had done this, he returned to his
mother and said, “The whole body of the man is finished.” Thereupon his
mother said, “Go to your ancestor Mauhi, she will give the _raho_.¹¹ Go
to your ancestor Whete, she will give the _timutimu_.¹¹ Go to your
ancestor Taua-ki-te-marangai, she will give the _paraheka_.¹¹ Go to your
ancestor Pungaheko, she has the _huruhuru_.” So Tane went to these
female ancestors, who gave him the things asked for. He then went to
Kura-waka. Katahi ka whakanoho ia i nga raho ki roto i nga kuwha o te
wahine i hanga ki te one: Ka mau era. Muri atu ka whakanoho ia ko te
timutimu na Whete i homai ki waenga i nga raho; muri atu ko te paraheka
na Taua-ki-te-marangai i homai ka whakanoho ki te take o te timutimu:
muri iho ko te huruhuru na Pungaheko i homai ka whakanoho ki runga i te
puke. Ka oti, katahi ka tapa ko Hineahuone. Then he named this female
form Hine-ahu-one (=The earth formed maid).
¹¹ Quaedam partes corporis genitales.
Tane took Hine-ahu-one to wife. She first gave birth to Tiki-tohua—the
egg of a bird from which have sprung all the birds of the air. After
that, Tiki-kapakapa was born—a female. Then first was born for Tane a
human child. Tane took great care of Tiki-kapakapa, and when she grew up
he gave her a new name, Hine-a-tauira (=the pattern maid). Then he took
her to wife, and she bore a female child who was named Hine-titamauri.
One day Hine-a-tauira said to Tane, “Who is my father?” Tane laughed. A
second time Hine-a-tauira asked the same question. Then Tane made a
sign:¹² and the woman understood, and her heart was dark, and she gave
herself up to mourning, and fled away to Rikiriki, and to Naonao, to
Rekoreko, to Waewae-te-Po, and to Po.¹³ The woman fled away, hanging
down her head.¹⁴ Then she took the name of Hine-nui-te-Po (=great woman
of Night). Her farewell words to Tane were—“Remain, O Tane, to pull up
our offspring to Day; while I go below to drag down our offspring to
Night.”¹⁵
¹² _Katahi ka tohungia e Tane ki tona ure._
¹³ These were all ancestors of the race of Powers of Night.
¹⁴ _He oti, ka rere te wahine: ka anga ko te pane ki raro, tuwhera
tonu nga kuwha, hamama tonu te puapua._
¹⁵ “_Heikona, e Tane, hei kukume ake i a taua hua ki te Ao; kia haere
au ki raro hei kukume iho i a taua hua ki te Po._”
Tane sorrowed for his daughter-wife, and cherished his daughter
Hinetitamauri; and when she grew up he gave her to Tiki to be his wife,
and their first-born child was Tiki-te-pou-mua.¹⁶
¹⁶ Vid. Genealogical Table.
The following narrative is a continuation of the history of Hinenuitepo
from another source:—
After Hinenuitepo fled away to her ancestors in the realms of Night, she
gave birth to Te Po-uriuri (=The Dark one), and to Te Po-tangotango
(=The very dark), and afterwards to Pare-koritawa, who married Tawaki,
one of the race of Rangi. Hence the proverb when the sky is seen covered
with small clouds “_Parekoritawa is tilling her garden._” When Tawaki
climbed to Heaven with Parekoritawa, he repeated this _karakia_:—
Ascend, O Tawaki, by the narrow path,
By which the path of Rangi was followed;
The path of Tu-kai-te-uru.
The narrow path is climbed,
The broad path is climbed,
The path by which was followed
Your ancestors, Te Aonui,
Te Ao-roa,
Te Ao-whititera.
Now you mount up
To your _Ihi_,
To your _Mana_,
To the Thousands above,
To your _Ariki_,
To your _Tapairu_,
To your _Pukenga_,
To your _Wananga_,
To your _Tauira_.
When Tawaki and Parekoritawa mounted to the Sky, they left behind them a
token—a black moth—a token of the mortal body.
Pare gave birth to Uenuku (=Rainbow). Afterwards she brought forth
Whatitiri (=Thunder). Hence the rainbow in the sky, and the
thunder-clap.