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The Ancient History of the Maori, His Mythology and Traditions: Horo-Uta or Taki-Tumu Migration. [Vol. I]

Chapter IV

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Chapter IV.

Stay, omens, stay. The One Supreme has come,
And signs now tell of his disciples near.
They come, and, peering forth, gaze
Into space of beauty and of good.
I, the scholar, hold the sacred stone of power (whatu) (d)
Soul of power, soul of earth and heaven,
Accept delight and ecstasy unlimited.
Hold all beauty; let it spread around.
The soul now climbs, and high ascends—
The soul of the Supreme and his disciples.
O Heaven! the soul is far above—
Above, in all creation's space,
In light supreme, in blaze of day.

Division of Heaven and Earth.

Raki, though speared by. Takaroa, still adhered to the top of Papa; and Raki said to Tane and his younger brothers,

“Come and kill me, that men may live.”

Tane said, “O old man! how shall we kill you?”

Raki said, “O young man! lift me up above, that I may stand separate; that your mother may lie apart from me, that light may grow on you all.”

Then Tane said to Raki, “O old man! Rehua shall carry you.”

Raki answered Tane and his younger brothers, “O young men! do not let me be carried by your elder brothers only, lest my eyes become dim. Rather all of you carry me above, that I may be elevated, that light may dawn on you.”

Tane said to him, “Yes, O old man! Your plan is right—that light may grow into day.”

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Raki said to Tane, “It is right, O Tane! that I be taken and killed (separated from my wife), that I may become a teacher to you and your younger brothers, and show you how to kill. If I die, then will light and day be in the world.”

Tane was pleased with the reasons why his father wished them to kill him; and hence Tane said to another branch of the offspring of Raki—to Te Kore-tua-tahi (the first broken), and even to the Kore-tua-a-ngahuru (the tenth broken), and to Te Kore-au-iho (the broken tending downwards), and to Te Kore-au-ake (broken tending upwards), and to the Makore-kore-te-ao (broken of light), and to the Makore-te-ao (broken of the light), and Kore-a-te-ao-tu-roa (broken of the long-standing world), and to the Makore-a-te-ao-marama (broken of the world of light) — “Tread on Papa, tread her down; and prop up Rangi, lift him up above—to Tu-moremore (the bald, or open space), to Tu-haha (stand breathing)—that the eyes of Raki, who is standing here, may be satisfied. Behold Te-Huinga (the assembly), Pu-tahi (the first, or origin), Taketake (the root, or foundation), and Rehua.” Now, this was the origin of the heaven. It was made by Tane and admired by him, and he uttered the words of his prayer to aid Rehua to carry their father above. It was at this time that Tane hid some of Te-Kore (the broken or imperfect beings) in the Maunga-nui-o-te-whenua (great mountain of the earth), in which they remained for ever.

Tane now took Raki on to his back; but he could put Raki no higher.

Raki said to Tane, “You two, you and your younger brother (Paia) carry me.”

Then Paia prayed his prayer, and said,—

Carry Raki on the back.
Carry Papa.
Strengthen, O big back of Paia,
Sprained with the leap at Hua-rau (the many hundreds).

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Now, Raki was raised with the aid of this prayer, and spoke words of poroporoaki (farewell) to Papa, and said, “O Papa! O! You remain here. This will be the (token) of my love to you: in the eighth month I will weep for you.” Hence the origin of the dew, this being the tears of Raki weeping for Papa Raki again said to Papa, “O old woman! live where you are. In winter I will sigh for you.” This is the origin of ice. Then Papa spoke words of farewell to Raki, and said, “O old man! go, O Raki! and in summer I also will lament for you.” Hence the origin of mist, or the love of Papa for Raki.

When the two had ended their words of farewell, Paia uplifted Raki, and Tane placed his toko (pole), called Toko-maunga (prop of the mountain), between Papa and Raki. Paia did likewise with his toko. The name of the toko of Paia was Rua-tipua (tupua) (pit of the god); and whilst in the act of propping up Raki, Paia repeated this prayer:—

The prop of whom?
The prop of Rua-tipua (god's pit).
The prop of whom?
The prop of Rua-tahito(tawhito) (ancient pit),
To prop the gentle slope,
To ward off the
Blast of the south.
The prop ascended up—
The prop of this heaven.

Again Paia prayed, and said,—

Prop the big cloud,
The long cloud,
The thick cloud,
The door of Raki(Rangi)-riri (fountain of fish),
The gathering of Raki(Rangi)-ora (heaven of life).
O Rongo! come forth.

Then Raki floated upwards, and a shout of approval was uttered by those above, who said,—

O Tu of the long face,
Lift up the mountain.

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Such were the words shouted by the innumerable men (beings) from above in approval of the acts of Tane and Paia; but that burst of applause was mostly in recognition of Tane's having disconnected the heaven, and propped up its sides, and made them stable. He had stuffed up the cracks and chinks, so that when Raki was complete and furnished, light arose and day began.

Tane saw that Raki had no covering by which he could appear seemly. He went to fetch, and obtained, the rahui-kura of Ao-kehu (sacred red), and fastened it on Raki; but it did not suit him, as at night it was not seen—only in the light of day was it seen; so that he swept it off, and Raki again became naked. Then he went to the Kores he had hidden in Maunga-nui-o-te-whenua (great mountain of the land), and drew forth Riaki (lift up), and Hapai (carry), and Te Tihi (the pinnacle), and Te Amo (carry in a litter), and Katari (Nga-teri) (vibrate), and Te Mania (the slide), and Paheke (the slippery), and Tu-horo (stood on the slip), and Ta-wharu-wharu (sag down), and Tapokopoko (sink in), and Awa (river), and Tipu-nui-a-uta (great growth on shore), and Para-whenua-mea (scum of the flood), and from these obtained suitable covering for Raki.

Another Reading of Rangi. (Nga-Ti-Rua-Nui.)

This is the genealogy of the offspring of Papa-tu-a-nuku, and the tribes of Rangi which became stars:—

Rangi begat Tupua (goblin), who begat Tawhiti (the snare), who begat Tu (stand erect), who begat Te-ku (the silent) and Wawau (stupid). Wawau begat Te-para-ku-wai (the scum of the water), who begat Para-koka (dry scum of water), who begat Te-pora-pora (the flat top). These were taken and lifted up to become eyes for heaven, to adorn Rangi, and from them came the first glimmer of light.

Before them was long and dense darkness, and all was void, but with them came the first germ of life; for Rangi took Te-ata-tuhi (glimmer of light), and begat the moon; he then took page 50 Wero-wero (inciting, probing, piercing), and begat the sun. These two were also taken and placed for eyes in the sky.

Another Reading of Rangi. (Nga-Rauru.)

Rangi was floating on the earth. Then he took Te-ata-tuhi to wife, and begat the moon. He took Wero-wero, and begat the sun. These two were taken and thrown up into the sky as eyes for heaven; and light stood in heaven, and dim light stood on the mountain Hiku-rangi (end of heaven).

Another Reading of Paia and Rangi. (Nga-ti-Hau.)

When Paia carried Rangi up on his back, Rangi wept and said,—

Straighten out, big back of Paia,
Pain is at the altar at Hua-rau.

This was the incantation repeated at the time Rangi and Papa were separated:—

Separate Rangi and Papa,
That they may be parted.
Sing the resounding song, sing the resounding song,
We two are being separated.
Sing the resounding song, sing the resounding song,
Separate the damp part.
Sing the resounding song,
That parting may take place.
Sing the resounding song,
Separate Ari (eleventh day of the moon's age), and Hua (full moon) be separated.
The resounding song.
Separate Rehua, and Tama-rau-tu
(Son of the erect leaf) be separated.
Sing the resounding song.
Separate Uru (the glow), and Kakana (Ngangana) (Brightness) be separated.
Sing the resounding song.
Separate Te-aki (dash), and Wha-tuia (the sewn-up)
Be separated. Sing the resounding song.
Separate Tu, and Roko (Rongo)
Be separate. Sing the resounding song.

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Another Reading of Rangi. (Nga-ti-Hau.)

Rangi took Te-ata-tuhi (first streak of dawn) to wife, and begat Te-marama (the moon).

Rangi took Wero-wero to wife, and begat Te-ra (the sun), Te-ata-rapa (first glow of dawn), Te-ata-i-mahina (twilight). Then the light of day shone dimly on Hiku-rangi (the end of heaven).

Rangi took Papa-tu-a-nuku to wife. At the time they were separated Whai-tiri, an old female goddess of the first generation of the Po (lower worlds), composed and chanted this incantation, which caused the division between Rangi and Papa:—

Rough be their skin—so altered by dread
As bramble and nettle, repugnant to feel.
So change, for each other, their love into hate.
With dire enchantments, oh, sever them, gods,
And fill with disgust to each other their days.
Engulf them in floods, in ocean, and sea.
With dire enchantments, oh, sever them, gods.
Let love and regret for each other be hate;
Nor affection nor love of the past live again.

Another Reading of Rangi. (Nga-I-Tahu.)

Te Kore (incomplete) begat Te Maku (damp). Maku took Mahora-nui-a-tea (great expanse of light) and begat Raki (Rangi). Raki took Hotu-papa (sobbing earth), and begat Te Hunga (assembly), Pu-tahi (the origin), Rehua (multitude), and Tane. Rehua came forth as a flash of lightning, but when he went up to the heavens he assumed the form of man. Tane became restless, and went to see him.

Raki left his wife Hotu-papa, and took Takaroa's wife in her husband's absence, and begat Tu-mata-waka (face of the medium), Rongo-ma-rae-roa (fame of the long fore head), Tane-nui-a-raki (great male power of Raki), and Paia-nui-a-raki (great closed one of Raki). When Taka roa (long in taking action) returned and found his wife living with Raki, he took his huata page 52 (barbed spear) and fought with Raki, and wounded him, and laid him prostrate. The people came for him. Some who were above pulled him up, whilst Paia, Tane, and their followers carried him. These were the props which they used to elevate and keep him up: Ma-tu-pua (stand elevated), Rua-tahito (old pit), Pi-naki (gentle slope), Kai-he (wrong eating), Nga-mau-ki-tua (the taken behind), Ko-nga-mau-ki-waho (the taken outside), and Ko-nga-mau-ki-tahito-o-te rangi (taken to the ancient heaven). When Raki was steadfastly secured and perfectly separated from Papa it was found he had taken away with him the root of kakaho (arundo conspicua), the kura-tawhiti (kumara), the hara-keke-taunga-wiri (flax), and the aruhe (fern-root).

Tane saw that his father Raki was naked; so he went and obtained kura (red) to make his father look comely; but this did not suffice. He then went to bring the stars from the Pae-taku-o-roko, and from Te-tupini-o-wahi-mua-mamau (the mat of dread and of the sacred holding). The names of these tupini (mats) were: Hi-ra-uta (fish by the land), Hi-ra-tai (fish by the sea), Pari-nuku (cliff of the earth), Pari-raki (cliff of the sky). Stars were the fastenings of these mats.

Tupu-ranga-o-te-po (growing of the night) and Tau-arai o-te-ao (partition dividing the day) were two names for him who advised Tane to take the fastenings of the mats (the stars). Tane returned to his own home by another way from that by which he had gone, and Tupu-ranga-o-te-po took the stars and brought them for Tane. He brought—

Manako-tea (white Magellan Cloud),

Manako-tea (white Magellan Cloud),

Manako-uri (black Magellan Cloud), and also

Manako-uri (black Magellan Cloud), and also

Te-ika-o-te-raki, called Mangoroa (big Magellan Cloud).

Te-ika-o-te-raki, called Mangoroa (big Magellan Cloud).

He also brought Ao-tahi (first light), the sacred star, and Ariki (queen of all the stars of the year). Pu-aka (in a heap) was her father, and Taku-rua (double rim) was her mother. She will not associate with the others. When she appears in the east the people repeat incantations, weep, and welcome her.

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When Pu-aka twinkles and flashes its rays towards the north, it is an omen of a fine year; when it twinkles and flashes its rays towards the south, it is an omen of a bad year of rain and wind. These seasons are called after the stars which influence those periods of the year for good or evil.

These are the positions of these stars:— Black and white image depicting the positioning of the stars Ao-tahi, Pu-aka and Taku-rua, Tama-re-reti (swift-flying son), Te-waka-o-tama-rereti (his canoe), and Puanga (dark cloud, called the anchor of the canoe of Tama-re-reti).

Tane placed the stars on Raki in the daytime, but they were not beautiful; but at night his father Raki looked grand.

The dew, the frost, the snow, and the rain are the procreating power from Raki to Papa, and make all shrubs and trees grow in the summer.

Another Reading of Raki (Rangi). (Nga-ti-Hau.)

Raki was also father of Ka-mau-ki-waho (will be caught outside), who begat Pari-nui (big cliff), who begat Pari-mate (the cliff of death), who begat Moe-waho (slept outside), who begat Anu-matao (cold wind), who begat Anu-whakarere (exceedingly cold), who begat Anu-whakatoro (cold creeping on), who begat Anu-mate (death cold). These are they who draw man to death.

Also, Anu-whakatoro (cold creeping on) begat Anu-wai (cold water), who begat Taka (Tanga)-roa (long assembly), who begat Te Pounamu (the greenstone).

Raki and his wife Ha-kina (breath of the sea-egg) begat Te Rupe (the pigeon), who was driven inland. Rupe begat Te Kau-nunui (the great swimmers), who begat Te Kauroroa (the long swimmers), who begat Te Kau-wheki (move on the fern), who begat Tu-pari (stand on the cliff), who begat Tu-mata (stand on page 54 the peak), who begat Te Moa (jump forward) and Peke-i-tua (jumped behind). Peke-i-tua begat Peke-aro (jump before), who begat Peke-hawani (mirage), who begat Po-haha (bewildered), who begat Kai-tangata (man-eater).

Raki was also father of Rehua. Rehua begat Tama-i-te oko-tahi and Ao-nui. Ao-nui begat Ao-roa, who begat Ao-pouri (dark world), who begat Ao-potako(potango) (intensely dark world), who begat Ao-toto (world of blood), who begat Ao-whero (red world), who begat Tu-korokio (stand in the shade), who begat Mo-uri-uri (the black darkness), who begat Mo-rearea (the disgusted), who begat Mo-haki-aro (past words of the divination), who begat Mo-haki-aro (first words of divination), who begat Kupa (hiccup), who begat Wai-hemo (exhausted water), who begat Ika-tau-i-raki (the fish sign in heaven), who begat Maroro-ki-tu-a-raki (strong at the back of heaven), who begat Te-uira (lightning), who begat Te Kanapu (the flash), who begat Turi-whaia (obstinate pursued), who begat Whai-tiri (the following crashing noise).

Whai-tiri took as her husband Kai-tangata, who begat Hema (procreating power). Hema took as her husband Hu-aro-tu (standing silently), who begat Karihi (the stones to sink the net), a son, and Pupu-mai-nono (bind up the intestines), a daughter, and after these was born another son, called Ta-whaki (rush about). Ta-whaki was nourished by his parents and his elder brother and sister until maturity. He became quite enamoured of Hine-nui-a-te-kawa (the great daughter of baptism), who had been betrothed by her seniors to one of their several relatives; but Hine-nui-a-te-kawa did not like any of those for whom she was intended—she loved Ta-whaki. Her elder relatives saw that she was constantly in the company of Ta-whaki, and they secretly conspired to kill Ta-whaki. He, knowing this, remembered the words of his grandmother, Whai-tiri, who had, when she was leaving Kai-tangata to go to heaven, said, “You stay here, and call our child Hema, in remembrance of my living with you as your wife; and do you carefully attend page 55 to her, and rear her up tenderly. O old man! hearken to my word addressed to you: If our child fret after me do not let her follow me, lest she should not be able to climb to the heaven of sacred ceremonies and incantations; and when we have a grandchild, call his name Ta-whaki, in remembrance of my rushing down from the heavens to you. He shall be the man to climb to the heaven of sacred ceremonies.” So ended the farewell words of Whai-tiri to her husband, and she was taken by the clouds to heaven.

Now, Hema had acted in a thoughtless manner: she did not reverence the words of her mother, but followed and climbed after her to Te Tini-o-waiwai (the many followers), who beat her back. For this reason great was the desire of Ta-whaki to go and find his parent; and the discovery of the conspiracy to murder him greatly increased that desire.

Ta-Whaki. (Nga-ti-Hau.)

Ta-whaki at one period lived on earth, and was in appearance like a man. His garments were like those of a poor man. He went up to the top of a mountain and sat down, where he put off his earthly garments and clothed himself in lightning. Now, there was a man on that mountain, who, when he saw Ta-whaki coming, secreted himself, and from his hiding-place he saw Ta-whaki thus transform himself. He informed the people of the fact, and thence the people looked on Ta-whaki as a god, and all the tribes chanted incantations and offered sacrifices to him.

Ta-whaki caused the deluge by stamping on the floor of the heaven until it cracked, and a flood of water flowed down and covered the earth.

Ta-whaki was killed by his brother-in-law; but he was innocent of the deed for which he was killed. At his death the kaka (Nestor productus) and kaka-riki (small green parrot) took some of his blood and stained their feathers with it. Hence the red on the feathers of those birds to this day. Ta-whaki by his own inherent power came to life again.

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Whati-tiri (sound of crashing), his father, wished Ta-whaki to go and live with him; but, as the mother of Ta-whaki had been taken prisoner by some foreign people, he wished to rescue her before he complied with his father's request. The people who had his mother in custody—Patu-pae-a-rehe (beat on the ridge till weary)—lived on an island difficult of access. They were not men, but a sort of demons of the woods. The duty assigned to his mother in her captivity was to sleep on the verandah (whaka-mahau—shady, cool), and warn the people in the house of the first appearance of day. As soon as she warned them of the dawn they rose and went to the woods.

Ta-whaki found her whilst the people were away in the forests. They consulted together, and agreed that he should hide himself in the thatch of the side of the house. They closed every aperture by which light might enter, leaving the door only open.

When the people returned in the evening, the first to arrive had some suspicion that a visitor had been there. They inquired of her; but she answered evasively, and lulled their fears. The people slept in the house that night, and when it began to dawn one of them called to her and asked, “Is it dawn?” She answered, “No,” and described the situation of the stars in the heaven to show that it would be some time ere dawn. They slept, and awoke again and asked the same question as before, and received an answer slightly altering the position of the stars in the west. The same question was asked and evasively answered many times, till the sun was high up in the heaven. They became impatient and drew the door back (d), which let in such a flood of light that they were dazzled and stupefied by it. At this moment Ta-whaki rose from his hiding and entered the door of the house and killed them all. Taking his mother, he set out on his journey to join his ancestor Rangi. On the peak of a mountain he met his female ancestor who was blind. She was sitting there with ten kumara, counting them, and as she did so she put each from one side to the other. As she thus counted them page 57 from one to nine Tawhaki went up to her and snatched the tenth away. Again and again she counted, and each time he took the last one, till he had taken all but one. She was grieved at her loss. Then he made himself known to her by speaking.

He took clay, and kneaded it with his spittle and rubbed it on her eyes, which restored her sight. He now climbed into a ti-tree (Cordyline), from the top of which a spider's web reached up to heaven. Up this he ascended, but, having gone some distance, his female ancestor chanted her incantations to herself. The web broke, and he fell back to the earth. He made a second attempt, but failed. On the third he gained the sky.

Ta-whaki is a god, and now, from the manner of counting practised by this blind woman, when offerings or sacrifices are made to him they are divided into ten portions, his name is called aloud, and these ten portions are each, one by one, lifted up as they are counted from one to ten, and the tenth is put on the left side of the ministering priest. The nine are again dealt with in the same way, and the ninth put on one side. This is repeated till all have been put on one side. And hence, in the sacred mode of counting the tenth is not called Te-kau (ten), but Nga-huru (collection, compact).

Ta-Whaki. (Another Reading—Nga-ti-Hau.)

This is what Tawhaki said to his elder brothers some time before they killed him:—

Spring up, faint light at dawn.
Give my comb to me—
My comb—
That I may go to the water—
To the water Rangi-tuhi (marked heaven),
The water now breathing.

And when Ta-whaki was apparently killed by them his eldest brother called to Ta-whaki and said,:—

O Ta-whaki! where are you?
The pukeko (or pakura) (Porphyrio melanotus) answered
“Ke” [the natural cry of the pukeko].
page 58 The second brother then asked,
“Ta-whaki, where are you?”
The moho (the rail) answered, “Hu-u.”
The third brother asked,
Ta-whaki, where are you?”
Ta-whaki answered by saying,
“It will grow on your head;
On your forehead
blood will glow—
The blood—the blood of Ta-whaki—
Of the sun,
the moon—
The blood of the red sky—
The sky now standing.”

When Ta-whaki rose from the water he saw a peak (or road), and he climbed on it to heaven. On the way he met Wai-tiri (water of offering to the gods), who was quite blind. She said to him, “Perform the ceremonies and cure my eyes.” He at once complied, and chanted an incantation.

When he had restored her sight she said, “Climb very cautiously, for fear you are killed, and beware that you may escape, and not be sucked in by the lips of Hine-nui-te-po (great daughter of night).” Ta-whaki answered,—

Who cares for the woman
Of stomach of leeches?
She will retreat from
The winds of Ta-whaki.

Ta-whaki ascended, and climbed to the next heaven, and there met Rehua and Wa-koko-rau (space of hundred parson-birds) [Ako-ako-rau (teach the hundred) or Oko-oko-rau (fondle the hundred)]. There he saw Maru (shelter) also, at sight of whom he opened his mouth and chanted the incantations to give power to fly—namely,—

Prepare, prepare for the
Head-dress of the ancient.
Blow it on the neck.
Cut the hair short.
There is one long
War-party by Ta-whaki.

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Another Reading of Ta-Whaki. (Nga-I-Tahu.)

Hine-whai-tiri was grandmother and Kai-tangata was grandfather of Ta-whaki, who was the son of Hema. Ta-whaki went to heaven with his parent Hine-pupu-mai-naua (come, daughter of the shell), and Karihi. Karihi attempted to climb up to the sky; but the wind beat him back, because he had not chanted an incantation for himself. He was therefore unable to get up.

Ta-whaki went by means of a spider's web, and climbed up, chanting incantations as he went. He climbed to the various heavens, and through them to the heaven of Mai-waho (come forth). There he learnt all the incantations Mai-waho could teach him (d), and then returned and taught them to the people of this world, and then went to heaven again and stayed there. From Ta-whaki comes thunder and lightning.

While he was on earth he killed some of the offspring of Te-ha-puku (breath of the stomach—cod-fish) with hailstones obtained from Mai-waho, and which he had brought from heaven with him. Some of the offspring of Ha-puku fled to the sea, and some to the forest. Those which fled to the sea became whales and other great fish. They were Kewa (extinguish), Ihu-puku (knob on the nose), Paikea (sea-monster), Paraoa (whale), To-riki (the little one), Popoia-kore (not patted with the hand), Kekeno (seal), Tore-hu (swim in silence), Whakahao (collect), Ra-poka (diverge in the day), Te-kaki(ngaki) (avenger), Ta-wai-ti-roki (put aside), and Upoko-hua (head to act as a lever). These were the fish of the sea; and the Mama-ku (Cyathea medullaris), Te-poka (ponga) (Cyathea dealbata), Ka-to-te (the unsteadfast)—these were called the fish of the forest. All these fish and trees were cursed in revenge for the death of the father of Ta-whaki.

Now, a sore disease visited the earth, and caused the death of so many that the people dispersed every way for fear. Then Ta-whaki taught to each incantations, and to the priests he taught the ceremonies and incantations of the Mere-uha (the voice of joy of the females), and to the priests of the females he page 60 taught the incantation of Whaka-tau-maha (thanks for food); but all this teaching had been given before the time he had beaten the tribes of Te-ha-puku, and had thrown hailstones into the fire. Up to this time Ta-whaki assumed the form of god or of man at his discretion.

Ta-whaki took Hine-tu-a-tai (daughter of the sea-coast) to wife, and begat Te-koura (crayfish) and Ra-waru (summer's day—a little black fish);

And To-ria (weak eyes), who took Tohe (persistent), and begat Te-kohi-kohi (collection);

And Ha (breath), who took Whaka-rua-moko (earthquake), and begat Tara-kihi (trumpeter), Pu-wai-naka-rua (a red fish), Pu-wai-o(au) (gurnet), Pu-noho-noho (stay at home), Hune-hune (down of plants), Takaka (common fern, also a little fish), Pu-remu-ao-rua (a short fish);

And Pa-raki (land wind), who took Hine-hau (daughter of the wind), and begat Te-akau (seacoast), Te-karoro (sea gull), Papa-huri-tikea (flat turned high up), To-rea (red bill).

Mui-nako(ngako) (swarm in fat) begat Te-kuru-patu (an inland bird), and Tuku-roa-hara (long-delayed punishment), and Te-kana-kana (a kind of eel), and Hine-hau, who took Kana-kana and begat Inaka(Inanga)-mate-kuku (whitebait), Taea-hake (sort of eel), Rere-waka (carried in a canoe), Wai-puta (water gushed out—a bird), Ngana-ngana (much ado about nothing), and Raki and Tu-ere (suspended).

Ta-Whaki. (Another Reading—Nga-ti-Hau.)

It was from the second heaven that Ta-whaki chased and beat the fish Kewa, Paraoa, Kekeno, Ihu-puku, Toro-ki, and Paikea, and the trees Mama-ku, Popoia-kore, and Poka.

Tuna and Ta-Whaki. (Nga-ti-Hau.)

Manga-wai-roa was parent of Tuna, who came from above. While coming down he met Ta-whaki and Karihi, who were page 61 going up to the heavens. Ta-whaki asked Tuna, “Why have you come from above?” Tuna answered, “The soil is so dry up there, and I am allowed to go down to the bubbling water in Puta-waro-nuku (deep cave of the earth).” They three worshipped where they met, and Tuna came down and the others ascended.

Pakura (Pu-Keko) and Ta-Whaki. (Nga-ti-Hau.)

Pani was father of Ma-kai-ere, the parent of Pu-keko. Ta-whaki nipped the nose of Pu-keko, whom he and Karihi met when they were ascending to Heaven; and hence the nose of Pu-keko is red to this day.

Ta-Whaki And Karihi. (Nga-I-Tahu.)

Ta-whaki meditated how he could alarm the elder relations of Hine-nui-a-te-kawa. He went and procured a large piece of firewood timber, which he carried on his shoulder to the marae (open space in the midst of the settlement), where he threw it down with a great crash. Hearing the noise, they were greatly startled in their settlement, called Pa-pe-a-ea (the squeezed-out). Then, deeming the time indicated by Whai-tiri had come, he and his elder brother Karihi started, and arrived at Te-puke-ki-tauranga (the hill of resting), the home of their sister Pupu-mai-nono. She inquired, “Whither are you going?” They replied, “We have come.” Then they went on and came to the brink of the water. They went thoughtlessly and without the needful incantations to enable them to walk on the ocean, and so sank deeper and deeper at each step, till they had to return to land and to the house of their sister, who asked, “Where have you been?” Ta-whaki replied, “We went in search of our father.” She said, “Stay here tonight, and I will go with you and tend you on your journey.” Having risen up in the morning they set out for the sea, when Pupu-mai-nono said, “How did the sea-weed appear when you were here?” Ta-whaki replied, page 62 “When we came yesterday it appeared as it does now.” She replied, “Truly this is why you could not proceed. Let the time be propitious; then you may go on to your destination.” Having arrived at the water's edge, Ta-whaki uttered the words of his prayer, and Pupu-mai-nono said to them, “Go, but do not let your feet tread in the hollows, but rather on the tops of the waves of the ocean, that you may be able to cross to the other side.”

Karihi and Ta-whaki went forward on the top of the sea, and Pupu-mai-nono repeated her incantation to preserve them from evil influence, and to assist them on the road they were to travel. This was her prayer:—

My travellers stood on Raro-hara (inviolably tapu) (tapu, sacred),
Skipping on Raro-hara.

Ta-whaki and Karihi crossed safely to the other side, where Ta-whaki took to wife Hine-tua-tai (daughter of the sea-side) and begat Ika-nui (great fish). The two brothers still went on, and Ta-whaki took to wife many women, for he had many wives as they went on their voyage on the sea. Ta-whaki and Karihi landed at Te-pu-o-toi (the foundation of the peak), as this was dry land. Te-ru-wahine-mata-moari (the old woman of blind eyes) was eating when they arrived, and counting the food as she ate it, and also fanning herself with a fan. As she ate she counted, “One, two, three, four, five, six, seven, eight, nine,” and as the goblin came to the tenth they snatched it away. Karihi then slapped the eyes of the goblin, and said,—

Put a spark of the sky
Into my eyes,
O Karihi!

Then the eyes of Te-ru-wahine-mata-moari were opened, and she saw. They stayed there, but the goblin did not sleep, and, fearing her, lest they should be killed, they put white cockle-shells before their eyes, that the goblin might imagine their eyes were not closed, and then they slept. On the following page 63 morning Ta-whaki said, “Where is the road to heaven?” The goblin answered, “I do not know where it is. Perhaps it is on the road to where filth is put; perhaps it is on the road to where water is obtained; perhaps it is on the road to where, and to where.” Ta-whaki said, “You must show us the direction of the road.” The goblin asked, “Where are you going?” They answered, “We came in search of our father.” She then let down a spider's thread, and stretched it. They asked, “What is that for?” She answered, “Who knows that it is the straight road for you to ascend to heaven.” Then Karihi climbed up, and when he had got some distance the winds of Te-uru-rangi (head of heaven) beat on him, so that he could get no farther. Ta-whaki, the younger brother, said, “The evil is with you, O supplanter! You did not recognize the import of the words of Whai-tiri, who said it was for me, Ta-whaki, to ascend to the heaven of the sacred baptism.” Ta-whaki ascended on the thread of the spider, and as he went he prayed—

Ta-whaki climbs to the first heaven;
Climbs up Ta-whaki to the second heaven.
Ta-whaki goes on to the tenth heaven,
And arrives at the pleasant heaven,
Where man is nourished.

When he had ended his prayer, and was midway between heaven and earth, he was beaten upon by the winds of Te-uru-rangi, which he evaded by going sideways and still climbing upwards. Again he was assailed by those winds, but at last he arrived in heaven, and his heart was glad. Proceeding on his journey he met Pakura (red- or water-hen, the Porphyrio melanotus), to whom he said, “Where are you going?” Pakura replied, “I am going down to Te-muri-wai (sea-beach)—it is so dry up here.” Ta-whaki said, “Go.” As Ta-whaki went on he saw a woman who was named Maikuku-makaka (crooked finger-nails), who was bathing in the water of Wai-puna-ariki-a-te-pata (the chief water-spring of Te-pata—rain-drops), and forming her hair in knobs on the top of her head. Another page 64 female also was doing the same in Wai-puna-tea (spring of clear water), with whom he conversed. He saw Tuna (eel) lying there near to Puna-kau-ariki (spring where lords bathe), to whom he felt great affection, and uttered his incantations for Tuna. He repeated many. These were the names of some: Te Eahau (Ehu) (the mist), Ko Toetoe (the split into shreds), Te-mata (the face), Ko-wahia-mai (break part off), Ko Enga(Nga)-po (the nights), Ko Te-rangi-paia (the shut-up heaven) (this last-named incantation is the one used when peace has been made between two tribes, and the contract thus made is intended to be broken), E-nga-ranga-raka (He-karangaranga) (the calling), and Tauira-a-roko (rongo) (the first-slain of Rongo), and Rangi-te-pikitia-te-hiku (the heavens ascended to the end), and Te-kawa (the baptism), and Marae-nui (great courtyard), and Te Ruruku (the diving), and Toi (the pinnacle), and Te-apiti (add something to it), and Te-apa-rangi-hira (the great assembly of heaven). Having repeated these he went on upwards and met Paki-hinga-nui (great waist-garment dropped-off), and Paki-hinga-roa (long dropped-off girdle); but he climbed up the ascent to Tipangia (the chipped-off), when he met Korero-ure (talk of procreating), and Korero-tara (talk of procreating power). He spoke to these women, but they did not answer a word. Going on, he went near to the settlement, where he met Pu-a-te-aro-mea (root of all things), to whom he said, “Friend, what are those things which stand yonder?” Pu-a-te-aro-mea answered, “Understand, O young man! these are the houses of Te-engahui(kahui)-whatu (the assembly of the hail-stones). Rangi-ka-tata (the heaven near) is the name of one house, and Te-anga-aka(anga-anga)-tapu-o-tane (sacred head of Tane) the name of the other. The bones of Hema are hung up in the one called Te-anga-aka (anga-anga)-tapu-o-tane.” Grief filled the heart of Ta-whaki when he heard of the bones of his father, and he said to Pu-a-te-aro-mea, “O aged! where are these bones hanging?” He answered, “They are hanging up at the Pu-a-rongo” (back of Rongo—back page 65 part of the house). Ta-whaki went straight away to that house, and when he had come near to the door of the fence enclosing it, he began to repeat his incantations. The first he repeated was Whaka-taha (ward off), then Engahau (Ngahau) (brisk action), and Manawa-tane (life-power of man), and Te-iri-pungapunga (pumice-stone hung up), and Huakoko (power of the shoulder-blade), and Te Rou (move and roll things about with a pole), and Kumea-mai (drag towards); but first he went into the house Engahui-(Kahui)-whatu (assembly of hail-stones), where he saw the multitude of them who were sitting within the fences, so that the place as well as the house was blocked up with people; here, again, he repeated other of his incantations—namely, Tu-te-raki-haruru (erect heaven of booming sound), and Teatea-a-nuku (dread of the earth), and Tipuna-ngai(kai)-matua (ancestor the parent eaten), and Ka-ihi (trembling with dread), and Tuhi (marked), and Te-kohara-i-waho (the laws of tapu disregarded outside), and Te-whatu-i-ki-mai (the “whatu”—sacred (o-kaka) stone in the high priest's chest, which did speak), and Te-whatu-i-korero-mai (the stone which has spoken), and Te Raki(Rangi)-i-paku (the booming sky), and Te Raki-pake (the sound of cracking in the sky), and Te Raki-i-papa (the crashing sky), and Te-whatu-keke (persistent hail), and Tipua(Tupua)-te-ki (goblin not speaking), and Tipua-te-rea (goblin expanding), and Tipua-whakarongo-te-po (goblin listening at night). By these incantations he dispersed all the people of Pa-pe-a-ea and Te-pu-tete-nui-no-raki (the substantially-fixed of Raki), of the Engaka(Nganga)-tu-a-maro (the steadfast core), and Te-puke-ki-tauranga (the hill of constant abode), because of their contemptuous conduct and their plots to murder him. Now, Ta-whaki saw that all these people had fallen down from heaven, and his delight was great. Then he went and made openings in the fourteen heavens, so that he might accomplish the object of his journey, which was to acquire a knowledge of the incantations known to Tama-i-waho, and also to obtain a sight of him who was hanging in space in the heaven. Tama-i-waho welcomed Ta-whaki, who page 66 returned the compliment, and uttered these words, “Friend, state the object and power of the many incantations which you are known to possess.” Tama-i waho answered, “It is true, I have all things.” Ta-whaki called up to him, “O man! will you consent to teach those incantations to me?” He answered, “Yes, I will teach you.” He began at once, and taught the following to Ta-whaki: Whe-kite (the seen), and Ka-tu (doth stand), and Whaka-iria (hung up), and Tao-ka-i-mai (fog penetrating), and Tao-iti-a-pae-kohu (little fog settled on the peak), and Werohia (pierced), and Te-huri (the turned), and Nga-puke (the hills), and Kapo-taka(tanga) (the snatching), and Ho-pukapuka (breathing lungs,) and Te-matau (the hook), and Hi-nuku (earth fished up), and Te-ika-taki ora (captive led alive), and Whaka-kau (made to swim), and Karue (Ngarue) (trembling), and Kahi (wedge), and Te-ara-mata-ora (road of life), and Taku-ara-i-waerea (my road opened through), and Tu-tapa-ninihi (stealthily-going Tu), and Te-hiku (the tail), and Te-ra-to-wanawana (dread sun setting), and Te-taupa (the obstruction), and Nga-tohi (the nipped-off), and Te-hiwa (the watchful), and Nga-wete-wete (the unblessed), and Te-whaka-hopu (the caught), and Te-mata (the face), and Waru-waru-tu (peeled standing), and Tu-ake (stood up), and Nga-whaka-i (the boastful), and Ahi-para-rakau (fire of wood-gum), and Nga-mauri (the spirits), and Te-ika-mai-o-tahua (the fish of the offering), and Te-umu-o-tu-maroa (the oven of the unbending), and Te-horoi (the washed), and Tai-hua-rewarewa (the floating tide). These were the incantations taught by Tama-i-waho to Ta-whaki.

Ta-whaki asked, “O man! are these the only incantations you have?” Tama-i-waho called down to him and said, “So ends them; but I have ten more.” Ta-whaki called and said, “Give them to me.” Tama then rehearsed to him Te-pohe-i-mau (the blind caught), and Mahu (healed sore), and Taia (the thrashed), and Ra-kopa (darkened sun), and Ta-putu (the heaps), and Kopu-nui (big stomach), and Tai-kotia (severed tide), and Tu-te-rangi-paoa page 67 (the smoky heaven), and Ka(Nga)-paki-tua (the patches put on). And Ta-whaki retired to the heaven of Rehua, where he took up his abode.

A wife was then selected for Ta-whaki, who was called Hapai-nui-a-maunga (great lifter of mountain), who, when she was soon to become a mother, acted indiscreetly with her husband. Their actions were observed by the hosts of heaven, who put a bait on a hook and threw it down. It fell in front of them. The woman, having seen the hook, wondered at it. Ta-whaki said, “Give it to me that I may look at it.” She gave it to him. He put it into his mouth. The hosts of heaven, seeing him do this, jerked the line to which the hook was attached, and it caught in his mouth, and he was afflicted with a disease which peeled the skin off his body. However, a son was born to them, whom they called Wahie-roa (long piece of firewood). When he attained manhood he took to wife Matoka-rau-tawhiri (vigorous-growing leaf of the tawhiri-tree), and begat Rata (familiar), who came down into the world. But, before Rata had been born, his father, Wahie-roa, had been killed by Matuku (bittern).