Creation of the Germ of Life in Man—The Pedigree of Man—Hine-nui-te-Pō, goddess of Hades—Whakaru-au-moko, god of voloanic phenomena—Whiro, god of evil—Some Functions of the other Gods.
NOW, when all these things had been finished by Tāne-matua and his elder brethren, they asked one another, "By what means shall we raise up descendants [to ourselves] in the 'world-of-light'?" Their elder brother, Uru-te-ngangana (1) said, "Let us seek a female that may take on our likeness, and raise up offspring [for us] in the 'world-of-light.'" Some suggested they should fetch some of the females [Apas, messengers] of the twelve heavens, that is:—
| 1. | Apa-ruao | 7. | Apa-mata-rua |
| 2. | Apa-mata-ruai | 8. | Apa-kopu-wai |
| 3. | Apa-tahu-rangi | 9. | Apa-kahu-rangi |
| 4. | Apa-rau-angiangi | 10. | Apa-tohi-kura |
| 5. | Apa-kauhanga-nui | 11. | Apa-turehu |
| 6. | Apa-ruhiruhi | 12. | (The Apas of the highest heaven were too sacred) |
The above are the female Apas of the eleven heavens. Uru-te-ngangana replied to this, "If we fetch our females from there, all our descendants will be gods like ourselves. Rather let us take of the Earth, that it may be said they are the descendants of Earth." Hereupon it was agreed to search for such female.
The family of gods now dispersed by two and two to search for the female. All parts of the land and the ocean, the inland waters, and the dense vegetation were searched. Every place was sought out, but not one single thing was found suitable to take on the functions of a female similar to the female Apas of the conjoint heavens. All assembled again—none had found anything. Hence, is this episode known as: 'Tē kitea' (the not-seen), 'Tē rawea' (the not-acquired), 'Tē whiwhia' (the not-possessed).
It was then decided by the gods to ascertain whether or no [the female] was to be found in any of the [living] beings that had been appointed to dwell in the world [i.e., the animals, insects, etc.]. For all females of [living] things conceive; and an examination of their offspring was to be made. Some were found [partly] appropriate, some not. The reptiles have their particular issue in the form of eggs; they were not suitable on examination, and so were discarded. . . . . . .
The gods then went off to seek that earth at Kura-waka.
Then said the elder brethren, "Act in the water-way of Hine! for there is the awa-karihi [the vagina] from whence comes forth the living-spirit, from the fountain of Hine, to the world-of-light." Now followed the takutaku [incantation] of Tupai (69) to excite the membrim virile [emblematical name, Tiki-ahua] of Tāne; thus:
| Here am I, a man, a divine one, O Hine, e, i! Here is a divine man, for thee, O Hine, e, i! Here am I, a husband of thine, O Hine, e, i! Here am I, a lover, a lover embracing, of thine, O Hine, e, i! Let thy body closely adhere to this male, Concentrate thy thoughts on this thy lordly husband, O Hine, e, i! Firmly affixed to the very roots of thy thought. Adhere to the decreed purpose of woman— To this husband of thine, O Hine-one e, i! My and thy purpose of being was decreed of old, O Hine, e, i! Come close; as this man adheres to this Hine-one, e, i! The object of our union was decided of old; It is firmly adhered to by this son, O Hine, e, i! Adhere, in closest embrace, the woman to this man, O Hine, e, i! Forget all thoughts of others, think not of nor incline To the pursusaion of other sons to thee, O Hine-one, e, i! From the fruitless searching, from the 'Kore-te-whiwhia' [the unacquired] From the 'Kore-te-rawea' [the unpossessed] have the thoughts of those sons Been on thee, O Hine-one, e, i! Nor rest on, nor turn thy looks; Not a glance of the eye, or a secret thought, In thy hidden innermost thoughts, be this son's alone, O Hine-one, e, i! For we are the waters, the clothing; we are spouses, Bound like a sister and a brother, O Hine e! We are spouses bound to one another in gladness, We belong to one another, O Hine-one, e, i! Who will first annul it, thou! who will be estranged, thou! Who will lack affection, thou! who will show fear, thou! Whose will be the evil thoughts and words, thine! Whose were the searchings, the unacquired, the unpossessed? 'Twas Hine-one, towards those other sons, O Hine-one, e, i! Be bound by thy eyes, be bound by the mouth, Bound by thy body, to this man of thine— A man desired, a man most suitable, A man embracing—of thine, is this man, This Tāne-nui-a-rangi— This Tāne-matua of thine, O Hine, e, i! |
The above karakia of Tupai's is to cause the two to adhere to one another, to effect a junction in thought and body, so that there might be only one husband [for the woman], none other beyond the one—Tāne, or Tāne-nui-a-rangi, or Tāne-matua. His name in youth was Tāne, then [he acquired the second] at his 'naming' above on p. 142 Maunga-nui by Rehua and Rua-tau. And the third when he was appointed a parent of all things [mankind] by Io at the Uppermost Heaven. This was the end; his becoming permanently joined to Hine as his wife.
After the above, the karakia was taken up by Hae-puru (4) to secure offspring to Hine-hau-one and Tāne-matua; this is it:—
[This karakia cannot be translated because it enters into details of the female anatomy and reproductive powers, the various names of which are given, but cannot now be identified. The Maoris were intimately acquainted with the anatomy of the human body, which arose through experience gained in disecting it for cannibalistic purposes.]
Again, Ro-iho (2) and Ro-ake (2) took up the karakia to strengthen Tāne in implanting the 'spark of life' in Hine-hau-one [which likewise cannot be translated for the reason given above].
. . . . . . . These two karakias are both very tapu, and have remained to the present time in use; the first is used in marriage to cause the man and woman to be faithful to one another. The last one is used to cause barren women to conceive and bear offspring—hence are they tapu.
After the above two karakias, Hine was taken to the ahu-rewa, or altar, within the sacred house of Whare-kura and there purified—and after that to the Wai-o-Tahu-rangi [the sacred waters from Heaven] and there bathed.
And then Hine-hau-one became the permanent wife of Tāne-matua. She became pregnant, and gave birth to a daughter, who was named Hine-titama; she was followed by Hine-manuhiri [and others].
These were the places of Whakaru-au-moko in which were permanently placed the fire given by Tupai (69) to him in the houama, and then this fire received the name of 'The Ancient Fire' (Te Ahi-tawhio.)
[Te Matorohenga continued:] When Whiro-te-tipua (6) was defeated in the series of battles known as Te Paerangi (see ante), he departed [from the presence of the other gods] and descended by way of Taheke-roa
Hence is the origin of the eruptions, the earthquakes, of Hine-tuoi [emblematical for hot-springs], which agitate both land and sea—even from those times of ancient strife down to the present. And, now was given the third name to the 'Ahi-komau' (first), the 'Ahi-tawhito' (second), the 'Ahi-tipua' (third) of Whakaru-au-moko, which cause the landslips, and the fall of rocks and trees, of man, of all things, which Tāne and his brethren had made.
And thus it is that the illtreatment at Rangi-tau-ngawha [the name for the separation of Heaven and Earth] when Rangi was separated from Papa, is constantly avenged. Whiro and his companion gods ever continue the strife of Tahua-roa [emblematical for the continual warfare of Whiro towards mankind and all things], and there he appointed 'Maiki-nui' and 'Maiki-roa' [misfortunes, catastrophies] to utterly destroy all things—the water, the blood, the flesh, and the breath.
From within the temple of Hawaiki-nui,
[To continue Nepia Pohuhu's teaching; after repeating a great many geneological tables and other matter not pertaining to the 'Celestial Plane,' he returns to the doings of the gods, as follow:—]
Let our story now return to certain other origins, and work them out, which will allow me time to think of some other genealogies relating to these 'slaves.' Whiro-te-tipua made the mistake of thinking that Iriiri-pua was an entire stranger to him. It was not so—she was his own daughter, but he did not know her. Now, here, in consequence of this deadly sin of Whiro, Uru-te-ngangana finally separated himself from Whiro; and peace was proclaimed between the former and Tāne and his elder and younger brethren. It was subsequent to this that the wars of the gods at Te Paerangi [see ante Chapter III.] took place, and Whiro and his
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faction fell; and his god-like power became vested in Tāne and the others. His powers over all things in this world ceased, [There are eleven principal causes of trouble between Whiro and his brethren, of which seven have been mentioned in Chapter III., pp. 124, 125. The Sage now numerates the others. He says:] After all the foregoing events the hatred of Whiro towards his brethren became permanent; these were the causes of it [for one to seven see pp. 124, 125]:— These were the causes that induced Whiro-te-tipua (6) to fight against Tāne (68) and his friends; and Te Pae-rangi was the general name of that series of battles. In these battles, there were two—Whiro (6) and Tu-mata-uenga (11)—who were eminently brave, and showed great ability in generalship. But Tu-mata-uenga was the superior of the two; and hence is the proverb, "A warrior, descendant of Tu-mata-uenga." Another proverb is, "Thy weapons are those of Tu-mata-uenga." [Applied to anyone who distinguishes himself in war.] Tu-mata-kaka was also a great warrior, and it was he who assisted Tu-mata-uenga in directing the fighting. Tupai (69) Tu-mata-huki (67), and Tu-kapua (40), were the principal tohungas, or priests on the side of Tāne-nui-a-rangi (68) [during the war], and they had charge of the sacred fire, and recited the karakias [or spells], which caused the fall of Whiro and his faction. When Whiro reached Hades he there continued his war against his brethren [and mankind] by afflicting them with diseases, such as fevers by which man is destroyed; whilst Whakaru-au-moko continued his work by causing earthquakes and volcanic eruptions by aid of the ahi-komau [volcanic fires]. At the time of the fall of Whiro at Te Paerangi [see p. 134], when he descended to Hades, he left his house named Tu-te-aniwaniwa [where-stands-the-rainbow]; and from it Tupai (69), Tangaroa (8), and Tu-mata-uenga (11) carried off the two axes named 'Te Awhio-rangi' and' Te Whiro-nui' and the two whatu-kuras [sacred stones brought down from Heaven by Tāne] which had there been deposited [see ante p. 130], and suspended them in Whare-kura [the first earthly temple]. Whiro returned from Hades to fetch these things, but found them gone. Ro-iho (2), Ro-ake (3) and Hae-puru (4), are the gods who made peace with Tāne-nui-a-rangi (68) and his faction; and hence were they appointed [as god-guardians] to the plane most suited to them, at Tara-puhi of Matangi-nui, of Matangi-naonao, of Matangi-puhi—hence are they to be found at Tiritiri-o-Mahurangi. Te Mamaru (37) and Mawake-nui (28) were separated off to the extreme confines of the Heavens, with Iho-rangi (10) also who has been mentioned before. Their duties were to rule the clouds of the Heavens, and place them between Heaven and Earth to shield and shade their Mother-Earth. They call on Hine-moana [Lady-Ocean] Hine-wai [Lady of the Watersl to send Hine-makohu-rangi [Lady of the Mists of Heaven] to act as clothing for their father the Sky, and to shade Mother-Earth [from the rays of the Sun]. These are the clouds that stand above; they are due to the warmth of Hine-moana, Hine-wai, and Papa-tua-nuku [the Earth]; hence the fogs and mists, the clonds and the rain. Now, Tama-te-uira (44), Tu-mata-kaka (63), and several other gods are the guardians of the following family:— There are also others. [The duty of the gods above named] is to moderate the action [of the lightning] lest damage is done to the Earth; that is why they have to be guarded; for they are a dangerous, mischievous family, ever striving with their elder and younger brethren. Puna-weko (19), Tāne-te-hokahoka (45), and Huru-manu (21) are the source of all birds, whether of the sky or the land—they are the guardians of the birds. But there is no reason why I should enumerate all the birds, suffice it to say, the birds of every species [come under their charge]. We will now return to Tawhiri-matea (7) and his family that all went to escort Tāne-nui-a-rangi [to the upper Heavens, see p. 128]. These are that family, i.e., their pedigree:— [Their offspring are the twenty-three individual names shown on page 49 of the original Maori, which are the different kinds of winds, whirlwinds, squalls, tempests, etc.] They are the family who conveyed Tāne-nui-a-rangi (68) by way of the Ara-tiatia, that is, the direct way, to Te Toi-o-nga-rangi [the highest heaven]. There are other grandchildren of Iho-rangi (10) [says Pohuhu] as follows:— 1. Pāra 2. Koiro (or Ngoiro) 3. Tuna These descended down below from the Rangi-tuhaha [conjoint Heavens]; they are not descended from nor were created from Papa-tua-nuku [the Earth-mother]. The following are the hapus [sub-tribes] of Tuna [the eel-fawily, they are seven in number, and the names will be seen in the original at page 47.] Pohuhu continues:— At the period that the Sun and its younger brethren [the Moon and Stars] were assigned to the sky above us, to there move [in their courses], the waters in Rangi-tamaku [the Heaven above the visible one] became heated by the Sun; they passed off in watery mists, and then became retoretotia [i.e., overgrown with the oval-leafed water-plant called retoreto]. It was then the following [heavenly] fish descended to Earth:—Tuna, the eel; Pāra, the barracuta; Ngoiro, the sea-eel; Tuere; [No doubt the above will appear as a mere fable—as indeed it is. But there is something behind it which connects the fable with old-world stories. The rivers in the Heaven above that which we see, is no doubt the river in the constellation of Erydanus of the Greek and other mythologies—called by the Maoris Waihau. Tuna, the eel, is probably 'Indra, the eel-god parent of the sons of the river'—or it may be that Iho-rangi (10) represents Indra of Hindu mythology. But we shall learn more on this subject when we come to the story of Tawhaki.] The Moko-kakariki, the green lizard; the Kumukumu [the fish
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Trigla-kumu Peketua = Mihamiha and they had the family mentioned above. Rangi-tamaku I cannot gather all this family in my thoughts, for there are very many of them. They are distributed in the inter-celestial spaces of the conjoint Heavens, in free companionship. None of their descendants came down to Earth. Rangi-parauri [One of the high priests dwelling in the Uppermost Heavens was Oho-mai-rangi. He was a god also. His immediate ancestors are as shown below by Pohuhu:—] These were the gods who purified Tāne-nui-a-rangi at Te Awa-o-Rongo [the River-of-Rongo] within Tikitiki-o-rangi [the Highest Heaven] when he went there to secure the wānanga [knowledge] from the house named Rangi-atea, within the pa of Io-matua [Io-the-all-father] at Rauroha. It was they and some of the Whatu-kuras and Marei-kuras who were there. Some of the descendants of Oho-mai rangi descended to this Earth, and were gods and arikis [high-chiefs] in this world. [It is said Huiarei, the wife of the celebrated Toi-te-huatahi, who flourished thirty-one generations ago, and was the first migrant from eastern Polynesia to New Zealand, had a child by the god Oho-mai-rangi, and whose descendants now live in New Zealand.] Tu-te-ahunga [? Tu-te-ahuru above] married Hine-peke and had the following offspring [see p. 42 of original Maori. There are twenty-two of them altogether]. This family are extremely numerous and cannot be gathered together here. They are the origin of all insects that can be seen. Aho-rangi married Mata-kupenga and had ten children [see the names, p. 43 of original]. These are all kinds of spiders; there are many more than named here. Takoto-wai Now, these works were undertaken before the time when their Sky-father and Earth-mother were separated; but some were finished afterwards, and others subsequent to the war at Te Pae-rangi—that of Whiro (6) and Tu-mata-uenga (11); and when each work had been completed, then the Pou-tiri-ao [guardian spirits] were appointed each to its own division [of nature], and to the Kauhangas [Planes] of both Rangi [Sky-father] and Papa-tu-a-nuku [Earth-mother]. Now, enough, O people! You know all that everything about the Whare-wānanga is extremely tapu—its teachings, its priests, everything about it. In these days of the white-man, everything has become void of tapu; and, hence it is that the learning of old is gradually becoming lost. We never wished that these [sacred] things should fall into the white-man's hands, lest our ancestors become a source of pecuniary benefit. All that the white-man thinks of is money; and for these reasons this ancient knowledge of ours was never communicated to the Mininsters and Bishops.
1. These expressions are frequently to be found in their karakias (prayer spells, etc.) 2. The sentence omitted is so obscure it cannot be translated. 3. The Scribe says, this means the 'form' of man; and embodies the idea of his descent partly from the gods, or Heaven, and partly from woman, or the Earth. Iho = umbilical cord, tangata = man. 4. It is said that this earth was red in colour. Adam was supposed to have been formed of red earth. Te Matorohanga says Kura-waka was in that part of the Earth between the legs—for, as already pointed out, the Earth was supposed to be shaped like a woman. 5. This is said to a child when it sneezes—we do somewhat the same on like occasions. The words are usually abreviated into Tihe mauri ora, Sneeze-living-heart. 6. This statement is one of the few from which we may gather that the Maori idea of their gods, took the exact human form. 7. These sacred waters, in this case, were, according to tradition specially prayed for, when they descended from Heaven, and were thus quite pure—earthly water was not considered pure enough for the purpose of the purification of Hine-ahu-one. 8. Hine-hau-one (or Hine-ahu-one) means, 'woman-created-from-earth.' 9. Tangaroa-a-mua (number eight in list of gods, Chapter III.) was his original name as a god dwelling with his brethren after the separation of Heaven and Earth. But when he was appointed guardian of the ocean, with Kiwa, his name was changed to Tangaro-a-tai, or Tangaroa-whakamau-tai. Te Matorohanga taught that he was one of the greatest of the gods, only exceeded in power and position by Tāne. After these two came Tu, and after him Tama-kaka—all offspring of the Sky-father and Earth-mother. In Samoa, Tahiti, Rarotonga and some other islands Tangaroa was the principal god of all. 10. Hine-titama, the daughter of the god Tāne and the Earth-formed woman, Hine-ahu-one, was looked upon as the first human being, born of woman. Her mother was completed as a woman through the work of the gods—all but the spirit and life, which was given her by the Supreme God Io, acting through Tāne. The Ti-Tama seems to express to the old Maori the idea that she was the first of mankind (though her father was a god). We shall see later on in this chapter the end of Hine-titama. 11. A name which is emblematical for wandering aimlessly about in a confused state of mind. It was in after generations applied to an island which is probably one of the Fiji group, and is well-known in Rarotongan and Maori traditions. 12. Including all her descendants down to this day—she refers to the spirits returned to earth, as in the case of trances or fainting. 13. See the explanation infra. 14. This Māui is the famous hero whose miraculous deeds have furnished after generations with abundant stories, a summary of which, or at least some of them, have been gathered into a volume—"Māui, the demi-god"—by W. D, Westervelt, of Honolulu. We have to be careful to distinguish between this Māui—the Sun hero, the hero who attempted to secure everlasting life to mankind, from the historical family of that name who flourished about fifty generations ago, when the Polynesians were dwelling in Indonesia. Māui is not a god. 15. This is not at all clear, but no doubt means that it was impossible for Māui to alter the decrees of the gods; for he was not a god, but a hero, a semi-divine hero gifted with miraculous powers. One proof of this is—as the Scribe tells
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me—that the genealogies of beings prior to Māui, were never recited to the common people—they were too sacred, for they dwell with the gods and their more immediate descendants, the first of mankind. 16. This incident of Māui's attempt to end death, and thereby allow mankind to live for ever does not properly belong to this part, but is introduced merely to illustrate Hine-nui-te-po's character—we shall come across Māui later on. 17. This description is of the modern permanent fire (which is the meaning of the word), and used in ante-European days. But the original Ahi-komau is supposed to be the source of the volcanic fires. I am assured that such a fire will smoulder for at least three months. 18. These names beginning with Rua seem to mean the progressive stages of knowledge, thought, etc. 19. The 'long descent' leading to Hades. 20. The great temple with four doors at the meeting of spirits. See note 18, p. 89. 21. Only used in a facetious vain, referring to those on the many lines he had repeated. 22. Pare-a-rau is said to be Saturn, but it is most unlikely that such astute observers as were the Maoris, and with the knowledge they had of the stars and their motions, should confound a planet with a fixed star—probably, Pare-a-rau was in reality one of the fixed stars. 23. This requires explanation, for Whiro's powers of evil and dragging men down to death existed until Christianity was believed in. 24. Marae, the open place in a pa, where all matters of importance were discussed, many ceremonies held, speeches made, etc., etc. 25. These are names of places in the second Heaven from the summit, the home of the Heavenly winds. 26. Thie statement illustrates the knowledge, due to a close study of nature, of the old time Maori. 27. It is the treacherous people and murderers that go to Whiro, says the Scribe. 28. Physiologists may object to this theory; but it is that of the old-time Maori, who, in his experience of death seems to have been acquainted with the premonition conveyed to distant relatives, of which we have heard of so many instances. 29. The first Heaven above the visible Heavens. 30. Means great space, a name for the star Vega. 31. Mahu-tonga, emblematical for the south, wherein the cold winds eminate. 32. All these names are emblematical for rot, worm-eating and other affections of the forest trees. 33. Tuere is a mythical fish, of the eel species. 34. See the argument between him and Tua-tara. Journal Polynesian Society, Vol. XX., p. 40. 35. First heaven above the lowest. 36. Tenth heaven from the summit. 37. Eleventh heaven from the summit. 38. Brother of Tāne, see offspring of Rangi and Papa, Chapter III. 39. There is a god of that name, see above list, No. 59, but he was a brother not a son of Tāne. 40. Grandchild of Tāne, see above. 41. Para-whenua-mea, is emblematical for the traditional Deluge, and for the destruction of the face of nature caused thereby. She is also identical with the Hawaiian goddess Pele (which, through known letter changes, is the same as Para), goddess of volcanic fires. Kiwa is one of the gods of the ocean, after him the Pacific Ocean is named—Te Moana-nui-a-Kiwa—(the-great-ocean-of-Kiwa). 1. Kopu (Venus) 6. Whanui (? Vega) 2. Puanga (Rigel) 7. Pare-a-rau (? Saturn
8. The persistence of Tāne in ascending to the Uppermost Heaven to fetch the wānanga [see p. 126]. 9. The destruction of his (Whiro's) [familiar spirits] pets, and because some were made prisoners, as Tāne descended from highest Heaven [see p. 127]. 10. Because Tāne would not consent that the direction of matters in connection with the three 'baskets' [of knowledge] and the two stones should be given to Uru-te-ngangana (1) and him, after these things had been given by Io to Tāne within his pa of Rau-roha, when taken from the treasure house Rangiatea—the house of the Whatukuras and Marei-kuras [who guarded them]. 11. The overturning of their Mother-Earth so that she faced Raro-henga (Hades), together with their youngest brother, Whakaru-au-moko (70); he was the one at that time feeding at the breast of their mother.
1. Hine-whaitiri-papa 6. Te Hiko-pau-tiri-ao 2. Hine-muru-ahi 7. Te Hiko-ahoaho 3. Te Hiko-tara-pae 8. Te Hiko-puaho 4. Te Hiko-puawhe 9. Te Hiko-waineha 5. Te Hiko-tara-wanawana 10. Te Hiko-tarewa [These are all the various kinds of lightning.]
Rangi-parauri married Hine-kohurau ┌───── ───┘ Rangi-tamaku Huru-te-ārangi = Tonga-nui-ka-ea (second husband) ┌───── ─┘ Parawera-nui = Tawhiri-matea (7) 1. Tawhai-tara 6. Makaeaea 2. Rangi-nui 7. Te Hangahanga 3. Moko-tuarangi 8. Tapuhi-kura the second 4. Rau-mahora 9. Whirourou 5. Ruhina-i-te-wawana 10. Puhi-rua 1. Rangi tamaku
Te Rito-o-te-rangi = Puhi-rua ┌──── ─── ───────────── ───┼─── ─────── ──┐ 1. Manono = Warea 2. Awarua 3. Pua-uri ┌──── ─┘ Pu-hao-rangi = Pu-wai-ngana ┌──── ─┘ Oho-mai-rangi
Tāne-nui-a-rangi (68) = Hine-tupari-maunga ┌── ─── ────────────────── ─┴─ ───────┬─────── ──┐ 1. Putoto = Taka-aho (24)
Footnotes