^^^ OF PRIIVCf^ 
 
 <2iOiOGICAL SEV*\^ 
 
 2(b\5 
 
OlIESIAM 
 
POLYNESIAN MYTHOLOGY, 
 
 AND 
 
 ANCIENT TRADITIONAL HISTORY 
 
 OF THE 
 
 NEW ZEALAND RACE, 
 
 AS FURNISHED BY THEIR PRIESTS AND CHIEFS. 
 
 BY SIE GEOEGE GREY, 
 
 LATE aOVERNOR-IN-CHIEP OP NEW ZEALAND. 
 
 LONDON: 
 
 JOHN MURRAY, ALBEMARLE STREET. 
 
 1855. 
 
LONDON: PRINTED BY WOODFALL AND KI 
 ANOUL COURT, SKINNER STREET. 
 
PREFACE, 
 
 Towards the close of the year 1845 I was 
 suddenly and unexpectedly required by the British 
 Government to administer the affairs of New Zea- 
 land, and shortly afterwards received the appoint- 
 ment of Governor-in-Chief of those Islands. 
 
 When I arrived in them, I found Her Majesty's 
 native subjects engaged in hostilities with the 
 Queen's troops, against whom they had up to that 
 time contended with considerable success ; so much 
 discontent also prevailed generally amongst the 
 native population, that where disturbances had not 
 yet taken place, there was too much reason to 
 apprehend they would soon break out, as they 
 shortly afterwards did, in several parts of the 
 Islands. 
 
 I soon perceived that I could neither successfully 
 govern, nor hope to conciliate, a numerous and tur- 
 bulent people, with whose language, manners, cus- 
 toms, religion, and modes of thought I was quite 
 unacquainted. In order to redress their gTievances, 
 
iv PREFACE, 
 
 and apply remedies, which would neither wound 
 their feehngs, nor militate against their prejudices, 
 it was necessary that I should be able thoroughly 
 to understand their complaints ; and to win their 
 confidence and regard, it was also requisite that 
 I should be able at all times, and in all places, 
 patiently to listen to the tales of their wrongs or 
 sufierings, and, even if I could not assist them, to 
 give them a kind reply, couched in such terms as 
 should leave no doubt on their minds that I 
 clearly understood and felt for them, and was 
 really well disposed towards them. 
 
 Although furnished with some very able inter- 
 preters, who gave me assistance of the most friendly 
 nature, I soon found that even with their aid I 
 could still only very imperfectly perform my duties. 
 I could not at all times and in all places have an 
 interpreter by my side; and thence often when way- 
 laid by some suitor, who had, perhaps, travelled 
 two or three hundred miles to lay before me the 
 tale of his or her grievances, I was compelled to 
 pass on without listening, and to witness with pain 
 an expression of sorrow and keenly disappointed 
 hope cloud over features which the moment before 
 were bright with gladness, that the opportunity so 
 anxiously looked for had at length been secured. 
 
 Again, I found that any tale of sorrow or suffer- 
 ing, passing through the medium of an interpreter. 
 
PREFACE. V 
 
 fell much more coldly on my ear, than what it 
 would have done had the person interested ad- 
 dressed the tale direct to myself; and in like 
 manner an answer delivered through the interven- 
 tion of a third person, appeared to leave a very 
 different impression upon the suitor to what it 
 would have had coming direct from the lips of the 
 Governor of the country. Moreover, this mode 
 of communication through a third person was so 
 cumbrous and slow, that, in order to compensate 
 for the loss of time thus occasioned, it became 
 necessary for the interpreters to compress the sub- 
 stance of the representations made to me, as also 
 of my own replies, into the fewest words possible ; 
 and as this had in each instance to be done hur- 
 riedly, and at the moment, there was reason to fear 
 that much that was material to enable me fully to 
 understand the question brought before me, or the 
 suitor to comprehend my reply, might be uninten- 
 tionally omitted. Lastly, I had on several occasions 
 reasons to believe that a native hesitated to state 
 facts, or to express feelings and wishes, to an inter- 
 preter, wdiich he would most gladly have done to the 
 Governor, could he have addressed him direct. 
 
 These reasons, and others of equal force, made me 
 feel it to be my duty to make myself acquainted, 
 with the least possible delay, with the language of 
 the New Zealanders, as also with their manners, 
 
 a 2 
 
vi PREFACE. 
 
 customs, and prejudices. But I soon found that 
 this was a far more difficult matter than I had at 
 first supposed. The language of the New Zea- 
 landers is a very difficult one to understand tho- 
 roughly : there was then no dictionary of it pub- 
 lished (unless a vocabulary can be so called) ; there 
 were no books pubhshed in the language, which 
 would enable me to study its construction ; it 
 varied altogether in form from any of the ancient 
 or modern languages which I knew ; and my 
 thoughts and time were so occupied with the 
 cares of the government of a country then pressed 
 upon by many difficulties, and with a formidable 
 rebellion raging in it, that I could find but very few 
 hours to devote to the acquisition of an unwritten 
 and difficult language. I, however, did my best, 
 and cheerfully devoted all my spare moments to a 
 task, the accomplishment of which was necessary 
 to enable me to perform properly every duty to 
 my country and to the people I was appointed to 
 govern. 
 
 Soon, however, a new and quite unexpected dif- 
 ficulty presented itself On the side of the rebel 
 pai'ty were engaged, either openly or covertly, some 
 of the oldest, least civilised, and most influential 
 chiefs in the Islands. With them I had either 
 personally, or by written communications, to discuss 
 questions which involved peace or war, and on 
 
PREFACE. VU 
 
 which the whole future of the Islands and of the 
 native race depended, so that it was in the highest 
 degree essential that I should fully and entirely 
 comprehend their thoughts and intentions, and that 
 they should not in any way misunderstand the 
 nature of the engagements into which I entered 
 with them. 
 
 To my surprise, how^ever, I found that these 
 chiefs, either in their speeches to me, or in their 
 letters, frequently quoted, in explanation of their 
 views and intentions, fragments of ancient poems 
 or proverbs, or made allusions which rested on 
 an ancient system of mythology ; and although it 
 was clear that the most important parts of their 
 communications were embodied in these figurative 
 forms, the interpreters were quite at fault, they 
 could then rarely (if ever) translate the poems or 
 explain the allusions, and there was no publication 
 in existence which threw any light upon these 
 subjects, or which gave the meaning of the gi'eat 
 mass of the words which the natives upon such 
 occasions made use of; so that I was compelled to 
 content myself with a short general statement of 
 what some other native believed that the writer of 
 the letter intended to convey as his meaning by the 
 fragment of the poem he had quoted, or by the 
 allusions he had made. I should add, that even the 
 great majority of the young Christian natives were 
 
Vlll PREFACE. 
 
 quite as mucli at fault on these subjects as were 
 the European interpreters. 
 
 Clearly, however, I could not, as Governor of the 
 country, permit so close a veil to remain drawn 
 between myself and the aged and influential chiefs, 
 whom it was my duty to attach to British interests 
 and to the British race, whose regard and confi- 
 dence, as also that of their tribes, it was my desire 
 to secure, and with whom it was necessary that I 
 should hold the most unrestricted intercourse. Only 
 one thing could, under such circumstances, be done, 
 and that was to acquaint myself with the ancient 
 language of the country, to collect its traditional 
 poems and legends, to induce their priests to im- 
 part to me their mythology, and to study their 
 proverbs. For more than eight years I devoted a 
 great part of my available time to these pm-suits. In- 
 deed I worked at this duty in my spare moments 
 in every part of the country I traversed, and during 
 my many voyages fi'om portion to portion of the 
 Islands. I was also always accompanied by natives, 
 and still at every possible interval pursued my in- 
 quiries into these subjects. Once, when I had with 
 great pains amassed a large mass of materials to aid 
 me in my studies, the Government House was de- 
 stroyed by fire, and with it were burnt the mate- 
 rials I had so collected, and thus I was left to 
 commence again my difficult and wearying task. 
 
PREFACE. IX 
 
 The ultimate result, however, was, that I ac- 
 quired a great amount of information on these 
 subjects, and collected a large mass of materials, 
 which was, however, from the manner in which 
 they were acquired, in a very scattered state — for 
 different portions of the same poem or legend were 
 often collected from different natives, in very dis- 
 tant parts of the country ; long intervals of time, 
 also, frequently elapsed after I had obtained one 
 part of a poem or legend, before I could find a 
 native accurately acquainted with another portion 
 of it; consequently the fragments thus obtained 
 were scattered through different note-books, and, 
 before they could be given to the public, required 
 to be carefully arranged and re-written, and, what 
 was still more difficult (whether viewed in refer- 
 ence to the real difficulty of fairly translating the 
 ancient language in which they were composed, or 
 my many public duties), it was necessary that they 
 should be translated. 
 
 Having, however, with much toil acquired in- 
 formation which I found so useful to myself, I 
 felt unwilling that the result of my labours should 
 be lost to those whose duty it may be hereafter 
 to deal with the natives of New Zealand ; and I 
 therefore undertook a new task, which I have 
 often, very often, been sorely tempted to abandon ; 
 but the same sense of duty which made me origi- 
 
X PREFACE. 
 
 nally enter upon the study of the native language 
 has enabled me to persevere up to the present period, 
 when I have already published one large volume 
 in the native language, containing a very extensive 
 collection of the ancient traditional poems, religious 
 chants and songs of the Maori race, and I now 
 present to the European reader a translation of the 
 principal portions of their ancient mythology, and 
 of some of their most interesting legends. 
 
 Another reason that has made me anxious to 
 impart to the public the most material portions of 
 the information I have thus attained is, that, pro- 
 bably, to no other person but myself would many 
 of their ancient rythmical prayers and traditions 
 have been imparted by their priests ; and it is less 
 likely that any one could now acquire them, as 
 I regret to say that most of their old chiefs, and 
 even some of tlie middle-aged ones who aided me 
 in my researches, have already passed to the tomb. 
 
 With regard to the style of the translation a 
 few words are required : I fear in point of care 
 and language it will not satisfy the critical reader ; 
 but I can truly say that I have had no leisure care- 
 fully to revise it ; the translation is also faith- 
 ful, and it is almost impossible closely and faith- 
 fully to translate a very difficult language, without 
 ahnost insensibly falling somewhat into the idiom 
 and form of construction of that language, which, 
 
PREFACE. XI 
 
 perhaps, from its unusualness, may prove unplea- 
 sant to the European ear and mind, and this must 
 be essentially the case in a work like the present, 
 no considerable continuous portion of the original 
 whereof was derived from one person, but which 
 is compiled from the written or orally delivered 
 narratives of many, each differing from the others 
 in style, and some even materially from the rest 
 in dialect. 
 
 I have said that the translation is close and 
 faithfril : it is so to the full extent of my powers, and 
 fr-om the little time I have had at my disposal. 
 I have done no more than add in some places 
 such few explanatory words as were necessary 
 to enable a person unacquainted with the produc- 
 tions, customs, or rehgion of the country, to under- 
 stand what the narrator meant. For the first time, 
 I believe, a European reader will find it in his 
 power to place himself in the position of one who 
 listens to a heathen and savage high-priest, ex- 
 plaining to him, in his own words, and in his own 
 energetic manner, the traditions in which he ear- 
 nestly believes, and unfolding the religious opinions 
 upon which the faith and hopes of his race rest. 
 
 That their traditions are puerile, is true ; that the 
 religious faith of the races who trust in them is 
 absurd, is a melancholy fact ; but all my expe- 
 rience leads me to believe that the Saxon, Celtic, 
 
XU PREFACE. 
 
 and Scandinavian systems of mythology, could 
 we have become intimately acquainted with them, 
 would be found in no respects to surpass that one 
 which the European reader may now thorouglily 
 understand. I believe that the ignorance which 
 has prevailed regarding the mythological systems 
 of barbarous or semi-barbarous races has too gene- 
 rally led to their being considered far grander and 
 more reasonable than they really were. 
 
 But the puerility of these traditions and bar- 
 barous mythological systems by no means dimi- 
 nishes their importance as regards their influence 
 upon the human race. Those contained in the present 
 volumes have, with slight modifications, prevailed 
 perhaps considerably more than two thousand years 
 throughout the great mass of the islands of the 
 Pacific Ocean / and, indeed, tlie religious system of 
 ancient Mexico was, probably, to some extent con- 
 nected with them. They have been believed in 
 and obeyed by many millions of the human race ; 
 and it is still more melancholy to reflect that they 
 were based upon a system of human sacrifices to 
 the gods ; so that if we allow them to have existed 
 for two thousand years, and that, in accordance with 
 the rites which are based upon them, at least two 
 thousand human victims were annually sacrificed 
 throughout the whole extent of the numerous 
 islands in which they prevailed (both of which sup- 
 
PREFACE. xill 
 
 positions are probably much within the truth), then 
 at least four millions of human heinous have been 
 offered in sacrifice to false gods ; and to this number 
 we should have to add a frightful list of children 
 murdered under the system of infanticide, which 
 the same traditions encouraged, as also a very large 
 number of persons destroyed for having been be- 
 lieved guilty of the crime of sorcery or witcli- 
 craft. 
 
 It must further be borne in mind, that the native 
 races, who beheved in these traditions or supersti- 
 tions, are in no way deficient in intellect, and in no 
 respect incapable of receiving the truths of Chris- 
 tianity ; on the contrary, they readily embrace its 
 doctrines and submit to its rules ; in our schools 
 they stand a fair comparison with Europeans, and, 
 when instructed in Christian truths, blush at their 
 own former ignorance and superstitions, and look 
 back with shame and loathing upon their previous 
 state of wickedness and credulity ; and vet for a 
 great part of their lives have they, and, for thou- 
 sands of years before they were born, have their 
 forefathers, impKcitly submitted themselves to those 
 very superstitions, and followed those cruel and 
 barbarous rites. 
 
CONTENTS, 
 
 The Children of Heaven and Earth 
 
 The Legend of Maui 
 
 The Legend of Tawhaki . 
 
 Rupe's Ascent into Heaven 
 
 Kae's Theft of the Whale 
 
 The Murder of Tuwhakararo and its Revenge 
 
 The Adventures op Rata — the Enchanted Tree 
 
 The Quarrels at Hawaiki 
 
 The Discovery of New Zealand 
 
 Preparations to Emigrate . 
 
 The Voyage to New Zealand 
 
 The Curse of Manaia 
 
 Hatupatu and his Brothers 
 
 The Emigration of Turi to New Zealand 
 
 The Emigration of Manaia 
 
 HiNE-MOA, the Maiden of Rotorua 
 
 The Story of Maru-tuahu, and that of Kahureremoa 
 
 The Two Sorcerers . . . . ' . 
 
 The Magical Wooden Head 
 
 Kahukura and the Fairies . 
 
 Te Kanawa's Adventure with the Fairies 
 
 The Loves of Takarangi and Rau-Mahora 
 
 The Stratagem of Te Ponga's Elopement 
 
 Page 
 1 
 
 16 
 59 
 81 
 90 
 99 
 108 
 123 
 132 
 134 
 136 
 162 
 182 
 202 
 221 
 233 
 246 
 273 
 279 
 287 
 292 
 296 
 301 
 
 Appendix : On the Native Songs of New Zealand 
 
 313 
 
LIST OF ILLUSTEATIONS. 
 
 Engraved Fhontispiece and Title-Page 
 The New Zealand Swing . 
 
 Native House 
 
 War Dance 
 
 Launching a Canoe .... 
 
 Priestess performing Incantations 
 
 Chief Lying in State 
 
 New Zealand Tradition . 
 
 New Zealand Chief 
 
 Weeping over Head op deceased Relati 
 
 Tree Fern 
 
 New Zealand Vegetation 
 
 Kohinemutu Rotorna 
 
 New Zealand Pa ..... 
 
 Page 
 
 72 
 . 98 
 . 102 
 . 135 
 . 145 
 „ 151 
 . 171 
 . 191 
 . 199 
 . 223 
 . 267 
 . 279 
 . 297 
 
POLYNESIAN MYTHOLOGY, 
 
 THE CHILDREN OF HEAVEN AND 
 EARTH. 
 
 (kO NGA TAMA A RANGT — TRADITION RELATING TO THE ORIGIN OF 
 THE HUMAN RACE.) 
 
 Men had but one pair of primitive ancestors ; they 
 sprang from the vast heaven that exists above us, 
 and from the earth which hes beneath us. Accord- 
 ing to the traditions of our race, Eangi and Papa, 
 or Heaven and Earth, were the soui'ce from which, 
 in the beginning, all things originated. Darkness 
 then rested upon the heaven and upon the earth, 
 and they still both clave together, for they had not 
 yet been rent apart ; and the children they had 
 begotten were ever thinking amongst themselves 
 what might be the difference between darkness 
 and light ; they knew that beings had multiplied 
 and increased, and yet light had never broken 
 upon them, but it ever continued dark. Hence 
 these sayings are found in our ancient religious 
 services : " There was darkness from the first divi- 
 
2 POLYNESIAN MYTHOLOGY. 
 
 sion of time, unto the tenth, to the hundredth, to 
 the thousandth,"' that is, for a vast space of time ; 
 and these divisions of times were considered as 
 beings, and were each termed a Po ; and on their 
 account there was as yet no world with its bright 
 light, but darkness only for the beings which 
 existed. 
 
 At last the beings who had been begotten by 
 Heaven and Earth, worn out by the continued 
 darkness, consulted amongst themselves, saying, 
 " Let us now determine what we should do with 
 Bangi and Papa, whether it would be better to 
 slay them or to rend them apart. Then spoke Tu- 
 matauenga, the fiercest of the children of Heaven 
 and Earth, " It is well, let us slay them." 
 
 Then spake Tane-mahuta, the father of forests 
 and of all things that inhabit them, or that are 
 constructed from trees, " Nay, not so. It is better 
 to rend them apart, and to let the heaven stand 
 far above us, and the earth lie under our feet. Let 
 the sky become as a stranger to us, but the earth 
 remain close to us as our nursing mother.'' 
 
 The brothers all consented to this proposal, with 
 the exception of Tawhiri-ma-tea, the father of 
 winds and storms, and he, fearing that his kingdom 
 was about to be overthrown, grieved greatly at the 
 tliought of his parents being torn apart. Five of 
 
THE CHILDREN OF HEAVEN AND EARTH. 3 
 
 the brothers willingly consented to the separation 
 of their parents, but one of them would not agree 
 to it. 
 
 Hence, also, these sayings of old are found in our 
 prayers, " Darkness, darkness, light, light, the seek- 
 ing, the searching, in chaos, in chaos ; '' these sig- 
 nified the way in which the offspring of heaven 
 and earth sought for some mode of dealing with 
 their parents, so that human beings might increase 
 and live. 
 
 So, also, these sayings of old time, " The multi- 
 tude, the length,"' signified the multitude of the 
 thoughts of the children of Heaven and Earth, 
 and the length of time they considered whether 
 they should slay their parents, that human beings 
 might be called into existence ; for it was in this 
 manner that they talked and consulted amongst 
 themselves. 
 
 But at length their plans having been agreed 
 on, lo, Rongo-ma-tane, the god and father of the 
 cultivated food of man, rises up, that he may rend 
 apart the heavens and the earth ; he struggles, but 
 he rends them not apart. Lo, next, Tangaroa, the 
 god and father of fish and reptiles, rises up, that 
 he may rend apart the heavens and the earth ; he 
 also struggles, but he rends them not apart. Lo,. 
 next, Haumia-tikitiki, the god and father of the 
 food of man which springs without cultivation, 
 
 B 2 
 
4 POLYNESIAN MYTHOLOGY, 
 
 rises up and struggles, but ineffectually. Lo, 
 then, Tu-matauenga, the god and father of fierce 
 human beings, rises up and struggles, but he, too, 
 fails in his efforts. Then, at last, slowly uprises 
 Tane-mahuta, the god and father of forests, of 
 birds, and of insects, and he struggles with his 
 parents ; in vain he strives to rend them apart 
 with his hands and arms. Lo, he pauses ; his head 
 is now firmly planted on his mother the earth, his 
 feet he raises up and rests against his father the 
 skies, he strains his back and limbs with mighty 
 effort. Now are rent apart "Rangi and Papa, and 
 with cries and groans of wo they shriek aloud, 
 '' Wherefore slay you thus your parents ? Why 
 commit you so dreadful a crime as to slay us, as to 
 rend your parents apart?" But ,Tane-mahuta 
 pauses not, he regards not their shrieks and cries ; 
 far, far beneath him he presses down the earth ; far, 
 fur above him he thrusts up the sky. 
 
 Hence these sayings of olden time, " It was the 
 fierce thrusting of Tane which tore the heaven 
 from the earth, so that they were rent apart, and 
 darkness was made manifest, and so was the 
 light." 
 
 No sooner was heaven rent from earth than the 
 multitude of human beings were discovered whom 
 they had begotten, and who had hitherto lain con- 
 cealed between the bodies of Rangi and Papa. 
 
THE CHILDKEN OF HEAVEN AND EARTH. 5 
 
 Then, also, there arose in the breast of Tawhiri- 
 ma-tea, the god and father of winds and storms, a 
 lierce desire to wage war with his brothers, because 
 they had rent apart their common parents. He 
 from the first had refused to consent to his mother 
 being torn from lier lord and children ; it was his 
 brothers alone that wished for this separation, and 
 desired that Papa-tu-a-nuku, or the Earth alone, 
 should be left as a parent for them. 
 
 The god of hurricanes and storms dreads also 
 that the world should become too fair and beauti- 
 ful, so he rises, follows his father to the realms 
 above, and hurries to the sheltered hollows in the 
 boundless skies ; there he hides and clings, and 
 nestling in this place :pf rest he consults long with 
 his parent, and as the vast Heaven listens to the 
 suggestions of Tawhiri-ma-tea, thoughts and plans 
 are formed in his breast, and Tawhiri-ma-tea also 
 understands what he should do. Then by himself 
 and the vast Heaven were begotten his numerous 
 brood, and they rapidly increased and grew. 
 Tawhiri-ma-tea despatches one of them to the west- 
 ward, and one to the southward, and one to the 
 eastward, and one to the northward ; and he gives 
 corresponding names to himself and to his progeny 
 the mighty winds. 
 
 He next sends forth fierce squalls, whirlwinds^ 
 
b POLYNESIAN MYTHOLOGY. 
 
 deDse clouds, massy clouds, dark clouds, gloomy 
 thick clouds, fiery clouds, clouds which precede 
 hurricanes, clouds of fiery black, clouds reflecting 
 glowing red light, clouds wildly drifting from all 
 quarters and wildly bursting, clouds of thunder 
 storms, and clouds hurriedly flying. In the midst 
 of these Tawhiri-ma-tea himself sweeps wildly on. 
 Alas ! alas ! then rages the fierce hurricane ; and 
 whilst Tane-mahuta and his gigantic forests still 
 stand, unconscious and unsuspecting, the blast of 
 the breath of the mouth of Tawhiri-ma-tea smites 
 them, the gigantic trees are snapt ofi" right in the 
 middle ; alas ! alas ! they are rent to atoms, 
 dashed to the earth, with boughs and branches 
 torn and scattered, and lying on the earth, trees 
 and branches all alike left for the insect, for the 
 grub, and for loathsome rottenness. 
 
 From the forests and their inhabitants Tawhiri- 
 ma-tea next swoops down upon the seas, and lashes 
 in his wrath the ocean. Ah ! ah ! waves^steep as 
 clifl*s arise, whose summits are so lofty that to look 
 from them would make the beholder giddy ; these 
 soon eddy in whirlpools, and Tangaroa, the god of 
 ocean, and father of all that dwell therein, flies 
 affi'ighted through his seas ; but before he fled, liis 
 children consulted together how they might secure 
 their safety, for Tangaroa had begotten Punga, and 
 
THE CHILDREN OF HEAVEN AND EAETH. 7 
 
 he had begotten two children, Ika-tere, the father 
 of fish, and Tu-te-wehiwehi, or Tu-te-wanawana, the 
 father of reptiles. 
 
 When Tangaroa fled for safety to the ocean, then 
 Tu-te-wehiwehi and Ika-tere, and their children, 
 disputed together as to what they should do to 
 escape from the storms, and Tu-te-wehiwehi and 
 his party cried aloud, "Let us fly inland;'' but 
 Ika-tere and his party cried aloud, " Let us fly to 
 the sea." Some would not obey one order, some 
 would not obey the other, and they escaped in two 
 parties : the party of Tu-te-wehiwehi, or the rep- 
 tiles, hid themselves ashore ; the party of Punga 
 rushed to the sea. This is what, in our ancient 
 religious services, is called the separation of Ta- 
 whiri-ma-tea. 
 
 Hence these traditions have been handed down : 
 — " Ika-tere, the father of things wliich inhabit 
 water, cried aloud to Tu-te-wehiwehi, ' Ho, ho, let 
 us all escape to the sea.' 
 
 " But Tu-te-wehiwehi shouted in answer, ' Nay, 
 nay, let us rather fly inland.' 
 
 " Then Ika-tere warned him, saying, ' Fly in- 
 land, then ; and the fate of you and your race will 
 be, that when they catch you, before you are 
 cooked, they will singe off your scales over a 
 lighted wisp of dry fern.' 
 
8 POLYNESIAN MYTHOLOGY. 
 
 " But Tu-te-wehiwehi answered him, saying, 
 ' Seek safety, then, in the sea ; and the future fate 
 of your race will be, that when they serve out little 
 baskets of cooked vegetable food to each person, 
 you will be laid upon the top of the food to give a 
 relish to it/ 
 
 " Then without delay these two races of beings 
 separated. The fish fled in confusion to the sea, 
 the reptiles sought safety in the forests and 
 scrubs/' 
 
 Tangaroa, enraged at some of his children desert- 
 ing him, and, being sheltered by the god of the 
 forests on dry land, has ever since waged war 
 on his brother Tane, who, in return, has waged 
 war against him. 
 
 Hence Tane supplies the offspring of his brother 
 Tu-matauenga with canoes, with spears and with fish- 
 hooks made from his trees, and with nets woven from 
 his fibrous plants, that they may destroy the ofi*- 
 spring of Tangaroa; whilst Tangaroa, in return, swal- 
 lows up the offspring of Tane, overwhelming canoes 
 with the surges of his sea, swallowing up the lands, 
 trees, and houses that are swept off* by floods, and 
 ever wastes awa}^, with his lapping waves, the 
 shores that confine him, that the giants of the forests 
 may be washed down and swept out into his 
 boundless ocean, that he may then swallow up 
 
THE CHILDREN OF HEAVEN AND EARTH. 9 
 
 the insects, the young birds, and the various ani- 
 mals which inhabit them, — all which things are 
 recorded in the prayers which were offered to these 
 gods. 
 
 Tawhiri-ma-tea next rushed on to attack his 
 brothers Eongo-ma-tane and Haumia-tikitiki, the 
 gods and progenitors of cultivated and uncultivated 
 food ; but Papa, to save these for her other children, 
 caught them up, and hid them in a place of safety ; 
 and so well were these children of hers concealed 
 by their mother Earth, that Tawhiri-ma-tea sought 
 for them in vain. 
 
 Tawhiri-ma-tea having thus vanquished all his 
 other brothers, next rushed against Tu-mata- 
 uenga, to try his strength against his ; he exerted 
 all his force against him, but he could neither 
 shake him or prevail against him. What did Tu- 
 matauenga care for his brother's wrath ? he was 
 the only one of the whole party of brothers who 
 had planned the destruction of their parents, and 
 had shown himself brave and fierce in war ; his 
 brothers had yielded at once before the tremendous 
 assaults of Tawhiri-ma-tea and his progeny — Ta- 
 ne-mahuta and his offspring had been broken and 
 torn in pieces — Tangaroa and his children had 
 fled to the depths of the ocean or the recesses of 
 the shore — Rongo-ma-tane and Haumia-tikitiki 
 
 B S 
 
10 POLYNESIAN MYTHOLOGY. 
 
 had been hidden from him in the earth — but Tu- 
 matauenga, or man, still stood erect and unshaken 
 upon the breast of his mother Earth ; and now at 
 length the hearts of Heaven and of the god of 
 storms became tranquil, and their passions were 
 assuaged. 
 
 Tu-matauenga, or fierce man, having thus suc- 
 cessfully resisted his brother, the god of hurricanes 
 and storms, next took thought how he could turn 
 upon his brothers and slay them, because they had 
 not assisted him or fought bravely when Tawhiri- 
 ma-tea had attacked them to avenge the separa- 
 tion of their parents, and because they had left him 
 alone to show his prowess in the fight. As yet 
 death had no power over man. It was not until 
 the birth of the children of Taranga and of Makea- 
 tu-tara, of Maui-taha, of Maui-roto, of Maui-pae, of 
 Maui-waho, and of Maui-tikitiki-o-Taranga, the 
 demi-god who tried to drain Hine-nui-te-po, that 
 death had power over men. If that goddess had 
 not been deceived by Maui-tikitiki, men would not 
 have died, but would in that case have lived for 
 ever ; it was from his deceiving Hine-nui-te-po that 
 death obtained power over mankind, and penetrated 
 to every part of the earth. 
 
 Tu-matauenga continued to reflect upon the 
 cowardly manner in which his brothers had acted, 
 
THE CHILDREN OF HEAVEN AND EARTH. 1 1 
 
 in leaving him to show his courage alone, and he 
 first sought some means of injuring Tane-mahuta, 
 because he had not come to aid him in his combat 
 with Tawhiri-ma-tea, and partly because he was 
 aware that Tane had had a numerous progeny, who 
 were rapidly increasing, and might at last prove 
 hostile to him, and injure him, so he began to 
 collect leaves of the whanake tree, and twisted 
 them into nooses, and when his work was ended, 
 he went to the forest to put up his snares, and 
 hung them up — ha ! ha ! the children of Tane fell 
 before him, none of them could any longer fly or 
 move in safety. 
 
 Then he next determined to take revenge on his 
 brother Tangaroa, who had also deserted him in 
 the combat ; so he sought for his off*spring, and 
 found them leaping or swimming in the water ; then 
 he cut many leaves from the flax-plant, and netted 
 nets with the flax, and dragged these, and hauled 
 the children of Tangaroa ashore. 
 
 After that, he determined also to be revenged 
 upon his brothers Rongo-ma-tane and Haumia-tiki- 
 tiki ; he soon found them by their peculiar leaves,* 
 and he scraped into shape a wooden hoe, and 
 plaited, a basket, and dug in the earth and pulled 
 up all kinds of plants with edible roots, and the 
 
 ' * See next page. 
 
12 POLYNESIAN MYTHOLOGY. 
 
 plants wliich had been dug up withered in the 
 sun. 
 
 Thus Tu-matauenga devoured all his brothers, 
 and consumed the whole of them, in revenge for 
 their having deserted him and left him to fight 
 alone against Tawhiri-ma-tea and Eangi. 
 
 When his brothers had all thus been overcome 
 by Tu', he assumed several names, namely, Tu-ka- 
 riri, Tu-ka-nguha, Tu-ka-taua, Tu-whaka-heke-tan- 
 gata, Tu-matarwha-iti, and Tu-matauenga ; he as- 
 sumed one name for each of his attributes dis- 
 played in the victories over his brothers. Four of 
 his brothers were entirely deposed by him, and be- 
 came his food ; but one of them, Tawhiri-ma-tea, 
 he could not vanquish or make common, by eating 
 him for food, so he, the last born child of Heaven 
 and Earth, was left as an enemy for man, and still, 
 with a rage equal to that of Mau, this elder brother 
 ever attacks him in storms and hurricanes, endea- 
 vouring to destroy him alike by sea and land. 
 
 Now, the meanings of these names of the chil- 
 dren of the Heaven and Earth are as follows : — 
 
 Tangaroa signifies fish of every kind ; Rongo- 
 ma-tane signifies the sweet potato, and all vege- 
 tables cultivated as food ; Haumia-tikitiki signifies 
 fern root, and all kinds of food which grow wild ; 
 Tane-mahuta signifies forests, the birds and insects 
 
'' THE CHILDREN OF HEAVEN AND EARTH. 13 
 
 which inhabit them, and all things fashioned from 
 wood ; Tawhiri-ma-tea signifies winds and storms ; 
 and Tu-matauenga signifies man. 
 
 Four of his brothers having, as before stated, 
 been made common, or articles of food, by Tu-mata- 
 uenga, he assigned for each of them fitting incanta- 
 tions, that they might be abundant, and that he 
 might easily obtain them. 
 
 Some incantations were proper to Tane-mahuta, 
 they were called Tane. 
 
 Some incantations were for Tangaroa, they were 
 called Tangaroa. 
 
 Some were for Kongo-ma-tane, they were called 
 Rongo-ma-tane. 
 
 Some were for Haumia-tikitiki, they were called 
 Haumia. 
 
 The reason that he sought out these incantations 
 was, that his brothers might be made common by 
 him, and serve for his food. There were also in- 
 cantations for Tawhiri-ma-tea to cause favourable 
 winds, and prayers to the vast Heaven for fair 
 weather, as also for mother Earth that she might 
 produce all things abundantly. But it was the 
 great God that taught these prayers to man. 
 
 There were also many prayers and incantations 
 composed for man, suited to the difierent times 
 and circumstances of his life — prayers at the bap- 
 
14 POLYNESIAN MYTHOLOGY. 
 
 tism of an infant; prayers for abundance of food, 
 for wealth; prayers in illness; prayers to spirits, 
 and for many other things. 
 
 The bursting forth of the wrathful fury of Ta- 
 wliiri-ma-tea against his brothers, was the cause of 
 the disappearance of a great part of the dry land ; 
 during that contest a great part of mother Earth 
 was submerged. The names of those beings of 
 ancient days who submerged so large a portion of 
 the earth were — Terrible-rain, Long-continued-rain, 
 Fierce-hail-storms ; and their progeny were. Mist, 
 Heavy-dew, and Light-dew, and these together sub- 
 merged the greater part of the earth, so that only 
 a small portion of dry land projected above the 
 sea. 
 
 From that time clear light increased upon the 
 earth, and all the beings which were hidden be- 
 tween Rangi and Papa before they were separated, 
 now multiplied upon the earth. The first beings 
 begotten by Rangi and Papa were not like human 
 beings ; but Tu-matauenga bore the likeness of a 
 man, as did all his brothers, as also did a Po, a Ao, 
 a Kore, te Kimihanga and Runuku, and thus it 
 continued until the times of Ngainui and his gene- 
 ration, and of Whiro-te-tujDua and his generation, 
 and of Tiki-tawhito-ariki aud his generation, and 
 it has so continued to this day. 
 
THE CHILDREN OF HEAVEN AND EARTH. 15 
 
 The children of Tu-matauenga were begotten 
 on this earth, and they iner eased, and continued to 
 multiply, until we reach at last the generation of 
 Maui-taha, and of his brothers Maui-roto, Maui- 
 waho, Maui-pae, and Maui-tikitiki-o-Taranga. 
 
 Up to this time the vast Heaven has still ever 
 remained separated from his spouse the Earth. 
 Yet their mutual love still continues — the soft 
 warm sighs of her loving bosom still ever rise up 
 to him, ascending from the woody mountains and 
 valleys, and men call these mists ; and the vast 
 Heaven, as he mourns tln^ough the long nights his 
 separation from his beloved, drops frequent tears 
 upon her bosom, and men seeing these, term them 
 dew-drops. 
 
16 POLYNESIAN MYTHOLOGY. 
 
 THE LEGEND OF MAUL 
 
 One day Maui asked his brothers to tell him the 
 place where their father and mother dwelt ; he 
 begged earnestly that they would make this known 
 to him in order that he might go and visit the place 
 where the two old people dwelt ; and they replied 
 to him, " We don't know ; how can we tell 
 whether they dwell up above the earth, or down 
 under the earth, or at a distance from us/' 
 Then he answered them, " Never mind, I think I '11 
 find them out ; " and his brothers replied, " Non- 
 sense, how can you tell where they are — you, the 
 last born of all of us, when we your elders have 
 no knowledge where they are concealed from us ; 
 after you first appeared to us, and made yourself 
 known to us and to our mother as our brother, you 
 know that our mother used to come and sleep with 
 us every night, and as soon as the day broke she 
 was gone, and, lo, there was nobody but ourselves 
 
THE LEGEND OF MAUI. 17 
 
 sleeping in the house, and this took place night 
 after night, and how can we tell then where she 
 went or where she lives?'' But he answered, 
 " Yery well, you stop here, and listen ; by and by 
 you will hear news of me." 
 
 For he had found something out after he was 
 discovered by his mother, by his relations, and by 
 his brothers. They discovered him one night 
 whilst tliey were all dancing in the great House 
 of Assembly. Whilst his relations were all danc- 
 ing there, tliey then found out who he was in this 
 manner. For little Maui, the infant, crept into the 
 house, and went and sat behind one of his bro- 
 ther's, and hid himself, so when their mother 
 counted her children that they might stand up 
 ready for the dance, she said — " One, that 's Maui- 
 taka; two, that's Maui-roto ; three, that's Maui- 
 pae ; four, that 's Maui-waho ; " and then she saw 
 another, and cried out, " Hollo, where did this 
 fifth come from?" Then little Maui, the infant, 
 answered, "Ah, I'm your child too." Then the 
 old woman counted them all over again, and said, 
 " Oh, no, there ought to be only four of you ; now 
 for the first time I've seen you." Then little Maui 
 and his mother stood for a long time disputing 
 about this in the very middle of the ranks of all 
 the dancers. 
 
18 POLYNESIAN MYTHOLOGY. 
 
 At last she got angry, and cried out, " Come, 
 you be off now, out of the house at once; you 
 are no child of mine, you belong to some one else/' 
 Then little Maui spoke out quite boldly, and said, 
 " Very well, I 'd better be off then, for I suppose, 
 as you say it, I must be the child of some other 
 person; but indeed I did think I was your child 
 when I said so, because I knew I was born at 
 the side of the sea,* and was thrown by you 
 into the foam of the surf, after you had wrapped 
 me up in a tuft of your hair, which you cut off 
 for the purpose ; then the seaweed formed and 
 fashioned me, as caught in its long tangles the 
 ever-heaving surges of the sea rolled me, folded as 
 I was in them, from side to side; at length tlie 
 breezes and squalls which blew from the ocean 
 drifted me on shore again, and the soft jelly-fish of 
 the long sandy beaches rolled themselves round 
 me to protect me ; then again myriads of flies 
 alighted on me to buzz about me and lay their 
 eggs, that maggots might eat me, and flocks of 
 
 • If a child was born before its time, and thus perished without 
 having known the joys and pleasures of life, it was carefully buried 
 with peculiar incantations and ceremonies; because if cast into 
 the water, or carelessly thrown aside, it became a malicious being 
 or spirit, actuated by a peculiar antipathy to the human race, who 
 it spitefully persecuted, from having been itself deprived of happi- 
 ness which they enjoyed. All their malicious deities had an origin 
 of this kind. 
 
THE LEGEND OF MAUI. 19 
 
 birds collected round me to peck me to pieces, but 
 at that moment appeared there also my great an- 
 cestor, Tama-nui-ki-te-Rangi, and he saw the flies 
 and the birds collected in clusters and flocks above 
 the jelly-fish, and the old man ran, as fast as he 
 could, and stripped ofl" the encircling jelly-fish, and 
 behold within there lay a human being ; then he 
 caught me up and carried me to his house, and he 
 hung me up in the roof that I might feel the warm 
 smoke and the heat of the fire, so I was saved alive 
 by the kindness of that old man. At last I grew, 
 and then I heard of the fame of the dancing of 
 this great House of Assembly. It was that which 
 brought me here. But from the time I was in 
 your womb, I have heard the names of these your 
 first-born children, as you have been calling them 
 over until this very night, when I again heard 
 you repeating them. In proof of this I will 
 now recite your names to you, my brothers. You 
 are Maui-taha, and you are Maui-roto, and you 
 are Maui-pae, and you are Maui-waho, and as for 
 me, I 'm little Maui-the-baby, and here I am sit- 
 ting before you." 
 
 When his mother, Taranga, heard all this, she 
 cried out, "You dear little child, you are indeed 
 my last-born, the son of my old age, therefore I 
 now tell you your name shall be Maui-tiki-tiki-a- 
 
20 POLYNESIAN MYTHOLOGY. 
 
 Taranga, or Maui-formed-in-the-top-knot-of-Taran- 
 ga/' and he was called by that name. 
 
 After the disputing which took place on that 
 occasion, his mother, Taranga, called to her last- 
 born, " Come here, my child, and sleep with the 
 mother who bore you, that I may kiss you, and 
 that you may kiss me," and he ran to sleep with 
 his mother. Then his elder brothers Avere jealous, and 
 beiran to murmur about this to each other. " Well, 
 indeed, our mother never asks us to go and sleep 
 with her ; yet we are the children she saw actually 
 born, and about whose birth there is no doubt. 
 When we were little things she nursed us, laying us 
 down gently on the large soft mats she had spread 
 out for us — then why does she not ask us now to sleep 
 with her ? when we were little things she was fond 
 enough of us, but now we are grown older she 
 never caresses us, or treats us kindly. But as for 
 this little abortion, who can really tell whether he 
 was nursed by the sea-tangles or by whom, or 
 whether he is not some other person's child, and 
 here he is now sleeping with our mother. Who 
 would ever have believed that a little abortion, 
 thrown into the ocean, would have come back to 
 the world ae^ain a livincj human beino- 1 — and now 
 this little rogue has the impudence to call himself a 
 relation of ours.'' 
 
THE LEGEND OF MAUI. 21 
 
 Then the two elder brothers said to the two 
 younger ones, " Never mind, let him be om- dear 
 brother ; in the days of peace remember the pro- 
 verb — when you are on friendly terms, settle your 
 disputes in a friendly way — when you are at war, 
 you must redress your injuries by violence. It is 
 better for us, oh, brothers, to be kind to other 
 people ; these are the ways by which men gain in- 
 fluence in the world — by labouring for abundance of 
 food to feed others — by collecting property to give 
 to others, and by similar means by which you pro- 
 mote the good of others, so that peace spreads 
 throuofh the world. Let us take care that we are 
 not like the children of Rangi-nui and of Papa-tu-a- 
 nuku, who turned over in their minds thoughts for 
 slaying their parents ; four of them consented, but 
 Tawhiri-ma-tea had little desire for this, for he 
 loved his parents ; but the rest of his brothers 
 agreed to slay them ; afterwards when Tawhiri saw 
 that the husband was separated far from his wife, 
 then he thought what it was his duty to do, and he 
 fought against his brothers. Thence sprang the 
 cause which led Tu-matauenga to wage war against 
 his brethren and his parents, and now at last this 
 contest is carried on even between his own kindred, 
 so that man fights against man. Therefore let us 
 be careful not to foster divisions amongst ourselves, 
 
22 POLYNESIAN MYTHOLOGY. 
 
 lest such wicked thoughts should finally turn us 
 each against the other, and thus we should be like 
 the children of Rangi-nui and of Papa-tu-a-nuku/' 
 The two younger brothers, when they heard this, 
 answered, "Yes, yes, oh, eldest brothers of ours, you 
 are quite right ; let our murmuring end here/' 
 
 It was now night ; but early in the morning Ta- 
 ranga rose up, and suddenly, in a moment of time, 
 she was gone from the house where her children 
 were. As soon as they woke up they looked all 
 about to no purpose, as they could not see her ; the 
 elder brothers knew she had left them, and were 
 accustomed to it ; but the little child was exceed- 
 ingly vexed; yet he thought, I cannot see her, 't is 
 true, but perhaps she has only gone to prepare 
 some food for us. No — no — she was off, far, far 
 away. 
 
 Now at nightfall when their mother came back 
 to them, her children were dancing and singing as 
 usuaL As soon as they had finished, she called to 
 her last born, " Come here, my child, let us sleep 
 together ;'' so they slept together ; but as soon 
 as day dawned, she disappeared ; the little fellow 
 now felt quite suspicious at such strange proceed- 
 ings on the part of his mother every morning. 
 But at last, upon another night, as he slept again 
 with his mother, the rest of his brothers that 
 
THE LEGEND OF MAUI. 23 
 
 night also sleeping with them, the little fellow 
 crept out in the night and stole his mother's apron, 
 her belt, and clothes, and hid them; then he went 
 and stopped up every crevice in the wooden win- 
 dow, and in the doorway, so that the light of the 
 dawn might not shine into the house, and make 
 his mother hurry to get up. But after he had 
 done this, his little heart still felt very anxious 
 and uneasy lest his mother should, in her im- 
 patience, rise in the darkness and defeat his plans. 
 But the night dragged its slow length along with- 
 out his mother moving ; at last there came the 
 faint light of early morn, so that at one end of a 
 long house you could see the legs of the people 
 sleeping at the other end of it, but his mother 
 still slept on ; then the sun rose up, and mounted 
 far up above the horizon ; now at last his mother 
 moved, and began to think to herself, " What kind of 
 night can this be, to last so long?'' and having 
 thought thus, she dropped asleep again. Again she 
 awoke, and began to think to herself, but could 
 not tell that it was broad daylight outside, as 
 the window and every chink in the house were 
 stopped closely up. 
 
 At last up she jumped ; and finding herself quite 
 naked, began to look for her clothes, and apron, 
 but could find neither; then she ran and pulled 
 
24 POLYNESIAN MYTHOLOGY. 
 
 out the tilings with which the chinks in the win- 
 dows and doors were stopped up, and whilst doing 
 so, oh, dear ! oh, dear! there she saw the sun high 
 up in the heavens ; then she snatched up, as she 
 ran off, the old clout of a flax cloak, with which 
 the door of the house had been stopped up, and 
 carried it ofi" as her only covering ; getting, at 
 last, outside the house, she hurried away, and ran 
 crying at the thought of having been so badly 
 treated by her own children. 
 
 As soon as his mother got outside the house, 
 little Maui jumped up, and kneeling upon his hands 
 and knees peeped after her through the doorway 
 into the bright light. Whilst he was watching her, 
 the old woman reached down to a tuft of rushes, 
 and snatching it up from the ground, dropped 
 into a hole underneath it, and clapping the tuft 
 of rushes in the hole again, as if it were its cover- 
 ing, so disappeared. Then httle Maui jumped on 
 his feet, and, as hard as he could go, ran out of 
 the house, pulled up the tuft of rushes, and peeping 
 down, discovered a beautiful open cave running 
 quite deep into the earth. 
 
 He covered up the hole again and returned to 
 the house, and waking up his brothers who were 
 still sleeping, said, " Come, come, my brothers, 
 rouse up, you have slept long enough ; come, get 
 
THE LEGEND OF MAUI. 25 
 
 up ; here we are again cajoled by our mother/' 
 Then his brothers made haste and got up ; alas! 
 alas! the sun was quite high up in the heavens. 
 
 The little Maui now asked his brothers again, 
 " Where do you think the place is where our ftither 
 and mother dwell T' and they answered, ''How 
 should we know, we have never seen it ; althousfh 
 we are Maui-taha, and Maui-roto, and Maui-pae, 
 and Maui-waho, we have never seen the place ; and 
 do you think you can find that place which you are 
 so anxious to see ? What does it signify to you ? 
 Cannot you stop quietly with us? What do we 
 care about our father, or about our mother ? Did 
 she feed us with food till we grew up to be men ? — 
 not a bit of it. Why, without doubt, Rangi, or 
 the heaven, is our father, who kindly sent his off- 
 spring down to us ; Hau-whenua, or gentle breezes, 
 to cool the earth and young plants ; and Hau-ma- 
 ringiringi, or mists, to moisten them ; and Hau-ma- 
 roto-roto, or fine weather, to make them grow ; and 
 Touarangi, or rain, to water them ; and Tomairangi, 
 or dews, to nourish them: he gave these his off- 
 spring to cause our food to grow, and then Papa-tu- 
 a-nuku, or the earth, made her seeds to spring, and 
 grow forth, and provide sustenance for her children 
 in this long-continuing world.'' 
 
 Little Maui then answered, " What you say 
 is truly quite correct ; but such thoughts and say- 
 
 c 
 
26 POLYNESIAN MYTHOLOGY. 
 
 ings would better become me than you, for in 
 the foaming bubbles of the sea I was nursed and 
 fed : it would please me better if you would think 
 over and remember the time when you were 
 nursed at your mother's breast ; it could not have 
 been until after you had ceased to be nourished by 
 her milk that you could have eaten the kinds of 
 food you have mentioned ; as for me, oh ! my bro- 
 thers, I have never partaken either of her milk or 
 of her food ; yet I love her, for this single reason 
 alone — that I lay in her womb ; and because I 
 love her, I wish to know where is the place where 
 she and my fcither dwell/' 
 
 His brothers felt quite surprised and pleased 
 with their little brother when they heard him talk 
 in this way, and when after a little time they had 
 recovered from their amazement, they told him to 
 try and find their father and mother. So he 
 said he would go. It was a long time ago that 
 he had finished his first labour, for when he 
 first appeared to his relatives in their house of 
 singing and dancing, he had on that occasion trans- 
 formed himself into the Hkeness of all manner of 
 birds, of every bird in the world, and yet no single 
 form that he then assumed had pleased his brothers ; 
 but now when he showed himself to them, trans- 
 formed into the semblance of a pigeon, his bro- 
 thers said, " Ah ! now indeed, oh, brother, you do 
 
THE LEGEND OF MAUI. 27 
 
 look very well indeed, very beautiful, very beau- 
 tiful, much more beautiful than you looked in any of 
 the other forms which you assumed, and then changed 
 from, when you first discovered yourself to us/' 
 
 What made him now look so well in the shape 
 he had assumed was the belt of his mother, and 
 her apron, which he had stolen from her while she 
 was asleep in tlie house ; for the very thing which 
 looked so white upon the breast of the pigeon was 
 his mother's broad belt, and he also had on her 
 little apron of burnished hair from the tail of a 
 dog, and the fastening of her belt was what formed 
 the beautiful black feathers on his throat. He had 
 once changed himself into this form a long time 
 ago, and now that he was going to look for his 
 father and mother, and had quitted his brothers to 
 transform himself into the likeness of a pigeon, 
 he assumed exactly the same form as on the pre- 
 vious occasion, and when his brothers saw him thus 
 again, they said, " Oh, brother ! oh, brother ! you do 
 really look well indeed ;" and when he sat upon 
 the bough of a tree, oh, dear ! he never moved, or 
 jumped about from spray to spray, but sat quite 
 still, cooing to himself, so that no one who had seen 
 him could have helped thinking of the proverb — " A 
 stupid pigeon sits on one bough, and jumps not 
 from spray to spray/' Early the next morning, he 
 said to his brothers, as was first stated, "Now do you 
 
 c 2 
 
28 POLYNESIAN MYTHOLOGY. 
 
 remain here, and you will hear something of me 
 after I am gone ; it is my great love for my 
 parents that leads me to search for them ; now 
 listen to me, and then say whether or not my 
 recent feats were not remarkable. For the feat of 
 transforming oneself into birds can only be accom- 
 plished by a man who is skilled in magic, and yet 
 here I, the youngest of you all, have assumed the 
 form of all birds, and now, perhaps, after all, I shall 
 quite lose my art, and become old and weakened in 
 the long journey to the place where I am going.'' 
 His brothers answered him thus : — " That might be 
 indeed, if you were going upon a warlike expedition, 
 but, in truth, you are only going to look for those 
 parents who, we all, so long to see, and if they are 
 found by you, we shall ever after all dwell happily, 
 our present sorrow will be ended, and we shall 
 continually pass backwards and forwards between 
 our dwelling-place and theirs, paying them happy 
 visits.'' 
 
 He answered them, " It is certainly a very good 
 cause which leads me to undertake this journey, 
 and if, when reaching the place I am going to, I 
 find everything agreeable and nice, then I shall, 
 perhaps, be pleased with it, but if I find it a bad, 
 disagreeable place, I shall be disgusted with it." 
 They replied to him, " What you say is exceedingly 
 true, depart then upon your journey, with your 
 
THE LEGEND OF MAUI. 29 
 
 great knowledge and skill in magic/' Then their 
 brother went into the wood, and came back to them 
 again, looldng just as if he were a real pigeon. 
 His brothers were quite delighted, and they had 
 no power left to do anything but admire him. 
 
 Then off he flew, until he came to the cave 
 which his mother had run down into, and he lifted 
 up the tuft of rushes ; then down he went and dis- 
 appeared in the cave, and shut up its mouth again 
 so as to hide the entrance ; away he flew very fast 
 indeed, and twice he dipped his wing, because tlie 
 cave was narrow ; soon he reached nearly to the 
 bottom of the cave, and flew along it ; and again, 
 because the cave was so narrow, he dips first one 
 wing and then the other, but the cave now widened, 
 and he dashed straight on. 
 
 At last he saw a party of people coming along 
 under a grove of trees, they were manapau trees,* 
 and flying on, he perched upon the top of one of these 
 trees, under which the people had seated themselves ; 
 and when he saw his mother lying down on the 
 grass by the side of her husband, he guessed at 
 once who they were, and he thought, " Ah ! there 
 sit my father and mother right under me;'' and he 
 soon heard their names, as they were called to by 
 
 * The manapau was a species of tree peculiar to the country 
 from whence the people came, where the priests say it was known 
 by that name. 
 
30 POLYNESIAN MYTHOLOGY. 
 
 their friends who were sitting with them ; then the 
 pigeon hopped down, and perched on another spray 
 a little lower, and it pecked off one of the ber- 
 ries of the tree and dropped it gently down, and 
 hit the father with it on the forehead ; and some of 
 the party said, " Was it a bird which threw that 
 down V but the father said, " Oh no, it was only a 
 berry that fell by chance/' 
 
 Then the pigeon again pecked off some of the 
 berries from the tree, and threw them down with 
 all its force, and struck both father and mother, so 
 that he really hurt them ; then they cried out, and 
 the whole party jumped up and looked into the 
 tree, and as the pigeon began to coo, they soon 
 found out from the noise, where it was sitting 
 amongst the leaves and branches, and the whole of 
 them, the chiefs and common people alike, caught 
 up stones to pelt the pigeon with, but they threw 
 for a very long time, without hitting it ; at last 
 the father tried to throw up at it ; ah, he struck 
 it, but Maui had himself contrived that he should 
 be struck by the stone which his father threw ; for, 
 but by his o^\t» choice, no one could have hit him ; 
 he was struck exactly upon his left leg, and down 
 he fell, and as he lay fluttering and struggling upon 
 the ground, they all ran to catch him, but lo, the 
 pigeon had turned into a man. 
 
 Then all those who saw him were frio^htened at 
 
THE LEGEND OF MAUI. 31 
 
 his fierce glaring eyes, which were red as if painted 
 with red ochre, and they said, " Oh, it is now no 
 wonder that he so long sat still up in the tree ; had 
 he been a bird he would have flown off long before, 
 but he is a man :'' and some of them said, " No, 
 indeed, rather a god — just look at his form and 
 appearance, the like has never been seen before, 
 since Eangi and Papa-tu-a-nuku were torn apart/' 
 Then Taranga said, " I used to see one who looked 
 like this person every night when I went to visit my 
 children, but what I saw then excelled what I see 
 now ; just listen to me. Once as I was wandering 
 upon the sea-shore, I prematurely gave birth to one 
 of my children, and I cut oflf the long tresses of my 
 hair, and bound him up in them, and threw him 
 into the foam of the sea, and after that he Avas 
 found by his ancestor Tama-nui-ki-te-Rangi ;" and 
 then she told his history nearly in the same words 
 that Maui-the-infant had told it to herself and his 
 brothers in their house, and having finished his 
 history, Taranga ended her discourse to her hus- 
 band and his friends. 
 
 Then his mother asked Maui, who was sitting 
 near her, " Where do you come from ? from the west- 
 ward?'' and he answered, "No.'' "From the 
 north-east then?" "No." " From the south-east 
 then ?" " No." " From the south then ?" " No." 
 " Was it the wind which blows upon me, which 
 
32 POLYNESIAN MYTHOLOGY. 
 
 brought you here to me then?" when she asked 
 this, he opened his mouth and answered, " Yes." 
 And she cried out, " Oh, this then is indeed my 
 child ;'' and she said, " Are you Maui-taha V he an- 
 swered, " No.'' Then said she, " Are you Maui- 
 tikitiki-o-Taranga V and he answered, " Yes." 
 And she cried aloud, "This is, indeed, my child. 
 By the winds and storms and wave-uplifting gales 
 he was fiishioned and became a human being ; wel- 
 come, oh my child, welcome; by you shall hereafter 
 be climbed the threshold of the house of your 
 great ancestor Hine-nui-te-po, and death shall 
 thenceforth have no power over man.'' 
 
 Then the lad was taken by his father to the 
 water, to be baptized, and after the ceremony 
 prayers were offered to make him sacred, and clean 
 from all impurities ; but when it was completed, 
 his father Makea-tu- tara felt greatly alarmed, be- 
 cause he remembered that he had, from mistake, 
 hurriedly skipped over part of the prayei^ of the 
 baptismal service, and of the services to purify 
 Maui ; he knew that the gods would be certain 
 to punish this fault, by causing Maui to die, and 
 liis alarm and anxiety were therefore extreme. At 
 night-fall they all went into his house. 
 
 Maui, after these things, returned to his brothers 
 to tell them that he had found his parents, and to 
 explain to them where they dwelt. 
 
THE LEGEND OF MAUI. 33 
 
 Shortly after Maui had thus returned to his 
 brothers, he slew and carried off his first victim, 
 who was the daughter of Maru-te-whare-aitu ; after- 
 wards, by enchantments, he destroyed the crops of 
 Maru-te-whare-aitu, so that they all withered. 
 
 He then again paid a visit to his parents, and 
 remained for some time with them, and whilst he was 
 there he remarked that some of their people daily 
 carried away a present of food for some person; at 
 length, surprised at this, he one day asked them, — 
 " Who is that you are taking that present of food 
 to?" And the people who were going with it 
 answered him, — "It is for your ancestress, for 
 Muri-ranga- wh enua. '' 
 
 He asked again, — "Where does she dwell?'' 
 They answered, — " Yonder.'' 
 
 Thereupon he says, — " That will do ; leave here 
 the present of food, I will carry it to her myself" 
 
 From that time the daily presents of food for his 
 ancestress were carried by Maui himself; but he 
 never took and gave them to her that she might 
 eat them, but he quietly laid them by on one side, 
 and this he did for many days. At last, Muri- 
 ranga-whenua suspected that something wrong was 
 going on, and the next time he came along the 
 path carrying the present of food, the old chief- 
 tainess sniffed and sniffed until she thought she 
 smelt something coming, and she was very much 
 
 c 3 
 
34 POLYNESIAN MYTHOLOGY. 
 
 exasperated, and her stomach began to distend itself, 
 that she might be ready to devour Maui as soon as 
 he came there. Then she turned to the southward, 
 and smelt and sniffed, but not a scent of anything 
 reached her ; then she turned round from the south 
 to the north, by the east, with her nose up in the 
 air sniffing and smelling to every point as she 
 turned slowly round, but she could not detect the 
 slightest scent of a human being, and almost 
 thought that she must have been mistaken ; but 
 she made one more trial, and sniffed the breeze 
 towards the westward. Ah ! then the scent of a 
 man came plainly to her, so she called aloud — " I 
 know from the smell wafted here to me by the 
 breeze that somebody is close to me,'' and Maui 
 murmured assent. Thus the old woman knew 
 that he was a descendant of hers, and her stomach, 
 which was quite large and distended, immediately 
 began to shrink, and contract itself again. If the 
 smell of Maui had not been carried to lier by the 
 western breeze, undoubtedly she would have eaten 
 him up. 
 
 When the stomach of Muri-ranoja-whenua had 
 quietly sunk down to its usual size, her voice 
 was again heard saying, "Art thou Maui?'' and 
 he answered, "Even so." 
 
 Then she asked him, "Wherefore hast thou 
 served thy old ancestress in this deceitful way ? " 
 
THE LEGEND OF MAUI. 35 
 
 and Maui answered, "I was anxious that thy jaw- 
 bone, by which the great enchantments can be 
 wrought, should be given to me/' 
 
 She answered, " Take it, it has been reserved for 
 thee/' And Maui took it, and having done so 
 returned to the place where he and his brothers 
 dwelt. 
 
 The young hero, Maui, had not been long at 
 home with his brothers when he began to think, 
 that it was too soon after the rising of the sun that 
 it became night again, and that the sun again sank 
 down below the horizon, eyery day, every day ; in 
 the same manner the days appeared too short to 
 him. So at last, one day he said to his brothers, 
 " Let us now catch the sun in a noose, so that we 
 may compel him to move more slowly, in order 
 that mankind may have long days to labour in to 
 procure subsistence for themselves ;" but they an- 
 swered him, "Why,. no man could approach it on 
 account of its warmth, and the fierceness of its 
 heat;" but the young hero said to them, "Have 
 you not seen the multitude of things I have already 
 achieved ? Did not you see me change myself into 
 the likeness of every bird of the forest ; you and I 
 equally had the aspect and appearance of men, yet 
 I by my enchantments changed suddenly from the 
 appearance of a man and became a bird, and 
 then, continuing to cliange my form, I resem- 
 
36 POLYNESIAN MYTHOLOGY. 
 
 bled this Lird or that bird, one after the other, until 
 I had by degrees transformed myself into every 
 bird in the world, small or great ; and did I not 
 after all this again assume the form of a man ? 
 [This he did soon after he was born, and it was 
 after that he snared the sun.] Therefore, as for 
 that feat, oh, my brothers, the changing myself 
 into birds, I accomplished it by enchantments, and 
 I will by the same means accomplish also this 
 other thing which I have in my mind.'' When 
 his brothers heard this, they consented on his per- 
 suasions to aid him in the conquest of the sun. 
 
 Then they began to spin and twist ropes to form 
 a noose to catch the sun in, and in doing this they 
 discovered the mode of plaiting flax into stout 
 square-shaped ropes (tuaonaJca), and the manner of 
 plaiting flat ropes {j>aharahara), and of spinning 
 round ropes ; at last, they finished making all the 
 ropes which they required. Then Maui took up 
 his enchanted weapon, and he took his brothers 
 with him, and they carried their provisions, ropes, 
 and other things with them, in their liands. They 
 travelled all night, and as soon as day broke, they 
 halted in the desert, and hid themselves that they 
 might not be seen by the sun ; and at night 
 they renewed their journey, and before dawn 
 they halted, and hid themselves again ; at length 
 they got very far, very far, to the eastward, and 
 
THE LEGEND OF MAUI. 37 
 
 came to the very edge of the place out of which 
 the sun rises. 
 
 Then they set to work and built on each side of 
 this place a long high wall of clay, with huts of 
 boughs of trees at each end to hide themselves in ; 
 when these were finished, they made the loops of 
 the noose, and the brothers of Maui then lay in wait 
 on one side of the place out of which the sun rises, 
 and Maui himself lay in wait upon the other side. 
 
 The young hero held in his hand his enchanted 
 weapon, the jaw-bone of his ancestress — of Muri- 
 ranga-whenua, and said to his brothers, "Mind 
 now, keep yourselves hid, and do not go showing 
 yourselves foolishly to the sun ; if you do, you will 
 frighten him ; but wait patiently until his head 
 and fore legs have got well into the snare, then I 
 will shout out ; haul away as hard as you can on 
 the ropes on both sides, and then I '11 rush out 
 and attack him, but do you keep your ropes 
 tight for a good long time (while I attack him), 
 until he is nearly dead, when we will let him go ; 
 but mind now, my brothers, do not let him move 
 you to pity with his shrieks and screams." 
 
 At last the sun came risnig up out of his place, 
 like a fire spreading far and wide over the moun- 
 tains and forests ; he rises up, his head passes 
 through the noose, and it takes in more and more 
 of his body, until his fore-paws pass through ; then 
 
38 POLYNESIAN MYTHOLOGY. 
 
 are pulled tight the ropes, and the monster began 
 to struggle and roll himself about, whilst the snare 
 jerked backwards and forwards as he struggled. Ah! 
 was not he held fast in the ropes of his enemies ! 
 
 Then forth rushed that bold hero, Maui-tiki-tiki-o- 
 Taranga, with his enchanted weapon. Alas ! the sun 
 screams aloud; he roars; Maui strikes him fiercely 
 with many blows ; they hold him for a long time, 
 at last they let him go, and then weak from wounds 
 the sun crept slowly along its course. Then was 
 learnt by men the second name of the sun, for in 
 its agony the sun screamed out, " Why am I thus 
 smitten by you ! oh, man 1 do you know what you 
 are doing? Why should you wish to kill Tama- 
 nui-te-Ea?'' Thus was learnt his second name. At 
 last they let him go. Oh, then, Tama-nui-te-Ra 
 went very slowly and feebly on his course. 
 
 Maui-taha and his brothers after this feat re- 
 turned again to their own house, and dwelt there, 
 and dwelt there, and dwelt there ; and after a long 
 time his brothers went out fishing, whilst Maui- 
 tiki-tiki-o-Taranga stopped idly at home doing no- 
 tliing, although indeed he had to listen to the sulky 
 grumblings of his wives and children, at his laziness 
 in not catching fish for them. Then he called 
 out to the women, " Never mind, oh, mothers, your- 
 selves and your children need not fear. Have not 
 I accomplished all tilings, and as for this little feat, 
 
THE LEGEND OF MAUI. 39 
 
 this trifling work of getting food for you, do you 
 think I cannot do that ? certainly ; if I go and get 
 a fish for you, it will be one so large that when 
 I bring it to land you will not be able to eat it all, 
 and the sun will shine on it and make it putrid 
 before it is consumed. Then Maui snooded his en- 
 chanted fish-hook, which was pointed with part of 
 the jaw-bone of Muri-ranga-whenua, and when he 
 had finished this, he twisted a stout fishing-line to 
 his hook. 
 
 His brothers in the meantime had arranged 
 amongst themselves to make fast the lashings 
 of the top sides of their canoe, in order to go out 
 for a good day's fishing. When all was made 
 ready they launched their canoe, and as soon 
 as it was afloat Maui jumped into it, and his 
 brothers, who were afraid of his enchantments, cried 
 out, " Come, get out again, we will not let you go 
 with us ; your magical arts will get us into some 
 difficulty.'' So he was compelled to remain ashore 
 whilst his brothers paddled ofl", and when they 
 reached the fishing ground they lay upon their 
 paddles and fished, and after a good day's sport 
 returned ashore. 
 
 As soon as it was dark night Maui went down 
 to the shore, got into his brothers' canoe, and hid 
 himself under the bottom boards of it. The next 
 forenoon his brothers came down to the shore to go 
 
40 POLYNESIAN MYTHOLOGY. 
 
 fishing again, and they had their canoe launched, 
 and paddled out to sea without ever seeing Maui, 
 who lay hid in the hollow of the canoe under the 
 bottom boards. When they got well out to sea 
 Maui crept out of his hiding place ; as soon as his 
 brothers saw him, they said, " We had better get 
 back to the shore again as ffist as we can, since this 
 fellow is on board ;"' but Maui, by his enchantments, 
 stretched out the sea so that the shore instantty be- 
 came very distant from them, and by the time they 
 could turn themselves round to look for it, it was 
 out of view. Maui now said to them, "You had 
 better let me go on with you, I shall at least be 
 useful to bail the water out of our canoe/' To 
 this they consented, and they paddled on again 
 and speedily arrived at the fishing ground where 
 they used to fish upon former occasions. As soon as 
 they got there his brothers said, " Let us drop the 
 anchor and fish here;'' and he answered, "Oh no, 
 don't ; we had much better paddle a long distance 
 further out." Upon this they paddle on, and pad- 
 dle as far as the furthest fishing ground, a long 
 way out to sea, and then his brothers at last say, 
 " Come now, we must drop anchoi* and fish here." 
 And he replies again, " Oh, the fish here are very 
 fine I suppose, but we had much better pull right 
 out to sea, and drop anchor there. If we go out to 
 the place where I wish the anchor to be let go, be- 
 
THE LEGEND OF MAUI. 41 
 
 fore you can get a hook to the bottom, a fish will 
 come following it back to the top of the water. 
 You won^t have to stop there a longer time than 
 you can wink your eye in, and our canoe will come 
 back to shore full of fish.'' As soon as they hear 
 this they paddle away — they paddle away until 
 they reach a very long distance off*, and his brothers 
 then say, " We are now far enough/' And he re- 
 plies, " No, no, let us go out of sight of land, and 
 when we have quite lost sight of it, then let the 
 anchor be dropped, but let it be very far off*, quite 
 out in the open sea." 
 
 At last tliey reach the open sea, and his brothers 
 begin to fish. Lo, lo, they had hardly let their 
 hooks down to the bottom, when they each pulled 
 up a fish into the canoe. Twice only they let 
 down their lines, when behold the canoe was filled 
 up with the number of fish they had caught. 
 Then his brothers said, " Oh, brother, let us all 
 return now." And he answered them, " Stay a 
 little ; let me also throw my hook into the sea.'' 
 And his brothers replied, "Where did you get a 
 hook?" And he answered, "Oh, never mind, I 
 have a hook of my own." And his brothers re- 
 plied again, "Make haste and throw it then." 
 And as he pulled it out from under his garments, 
 the light flashed from the beautiful mother-of-pearl 
 shell in the hollow of the hook, and his brothers saw 
 
42 POLYNESIAN MYTHOLOGY. 
 
 that the hook was carved and ornamented with 
 tufts of hair pulled from the tail of a dog, and it 
 looked exceedingly beautiful. Maui then asked his 
 brothers to give him a little bait to bait his hook 
 with ; but they rephed, " We will not give you 
 any of our bait/' So he doubled his fist and 
 struck his nose violently, and the blood gushed out, 
 and he smeared his hook with his own blood for 
 bait, and then he cast it into the sea, and it sank 
 down, and sank down, till it reached to the small 
 carved figure on the roof of a house at the bottom 
 of the sea, then passing by the figure, it descended 
 along the outside carved rafters of the roof, and 
 fell in at the doorway of the house, and the hook 
 of Maui-tikitiki-o-Taranga caught first in the sill of 
 the doorway. 
 
 Then, feeling something on his hook, he began 
 to haul in his line. Ah ! ah ! there ascended on 
 his hook the house of that old fellow Tonga- 
 nui. It came up, up ; and as it rose high, oh, 
 dear ! how his hook was strained with its great 
 weight ; and then there came gurgling up foam 
 and bubbles from the earth, as of an island 
 emerging from the water, and his brothers opened 
 their mouths and cried aloud. 
 
 Maui all this time continued to chaunt forth 
 his incantations amidst the murmurings and wail- 
 ings of his brothers, who were weeping and 
 
THE LEGEND OF MAUI. 43 
 
 lamenting, and saying, " See now, how he has 
 brought us out into the open sea, that we may be 
 upset in it, and devoured by the fish/' Then 
 he raised aloud his voice, and repeated the incan- 
 tation called Hiki, which makes heavy weights 
 light, in order that the fish he had caught might 
 come up easily, and he chanted an incantation 
 beginning thus, — 
 
 *' Wherefore, then, oh ! Tonganui, 
 Dost thou hold fast so obstinately below there V 
 
 When he had finished his incantation, there floated 
 up, hanging to his line, the fish of Maui, a portion 
 of the earth, of Papa-tu-a-JSTuku. Alas ! alas ! their 
 canoe lay aground. 
 
 Maui then left his brothers with their canoe, 
 and returned to the village; but before he went 
 he said to them, "After I am gone, be cou- 
 rageous and patient; do not eat food until I re- 
 turn, and do not let our fish be cut ujd, but rather 
 leave it until I have carried an offering to the 
 gods from this great haul of fish, and until I have 
 found a priest, that fitting prayers and sacrifices 
 may be offered to the god, and the necessary rites 
 be completed in order. We shall thus all be puri- 
 fied. I will then return, and we can cut up 
 this fish in safety, and it shall be fairly portioned 
 out to this one, and to that one, and to that other ; 
 and on my arrival you shall each have your due 
 
44 POLYNESIAN MYTHOLOGY. 
 
 share of it, and return to your homes joyfully ; and 
 what we leave behind us will keep good, and that 
 which we take away with us, returning, will be 
 good too/' 
 
 Maui had hardly gone, after saying all this to 
 them, than his brothers trampled under their feet the 
 words they had heard him speak. They began at 
 once to eat food, and to cut up the fish. When they 
 did this, Maui had not yet arrived at the sacred 
 place, in the presence, of the god ; had he previously 
 reached the sacred place, the heart of the deity 
 would have been appeased with the offering of a 
 portion of the fish which had been caught by his 
 disciples, and all the male and female deities would 
 have partaken of their portions of the sacrifice. 
 Alas ! alas ! those foolish, thoughtless brothers of his 
 cut up the fish, and behold the gods turned with 
 wrath upon them, on account of the fish which 
 they had thus cut up without having made a fit- 
 ting sacrifice. Then, indeed, the fish began to toss 
 about his head fi^om side to side, and to lash his 
 tail, and the fins upon his back, and his lower jaw. 
 Ah ! ah ! well done Tangaroa, it springs about on 
 shore as briskly as if it was in the water. 
 
 That is the reason that this island is now so 
 rough and uneven — that here stands a mountain — 
 that there lies a plain — that here descends a vale — 
 that there rises a cliff. If the brothers of Maui 
 
THE LEGEND OF MAUI. 45 
 
 had not acted so deceitfully, the huge fish would 
 have lain flat and smooth, and would have re- 
 mained as a model for the rest of the earth, for the 
 present generation of men. This, which has just 
 been recoimted, is the second evil which took place 
 after the separation of Heaven from Earth. 
 
 Thus was dry land fished up by Maui after it 
 had been hidden under the ocean by Eangi and 
 Tawhiri-ma-tea. It was with an enchanted fish- 
 hook that he drew it up, which was pointed with 
 a bit of the jaw-bone of his ancestress Muri-ranga- 
 whenua ; and in the district of Heretaunga they 
 still show the fish-hook of Maui, which became a 
 cape stretching far out into the sea, and now forms 
 the southern extremity of Hawke's Bay. 
 
 The hero now thought that he would extinguish 
 and destroy the fires of his ancestress of Mahu-ika. 
 So he got up in the night, and put out the fires 
 left in the cooking-houses of each family in the 
 village ; then, quite early in the morning, he called 
 aloud to the servants, " I hunger, I hunger ; quick, 
 cook some food for me.'' One of the servants 
 thereupon ran as fast as he could to make up the 
 fire to cook some food, but the fire was out ; and 
 as he ran round from house to house in the village 
 to get a light, he found every fire quite out — he 
 could nowhere get a light. 
 
 When Maui's mother heard this, she called out 
 
46 POLYNESIAN MYTHOLOGY. 
 
 to the servants, and said, " Some of you repair to 
 my great ancestress Mahu-ika ; tell her that fire 
 has been lost upon earth, and ask her to give some 
 to the world again/' But the slaves were alarmed, 
 and refused to obey the commands which their mas- 
 ters, the sacred old people, gave them ; and they 
 persisted in refusing to go, notwithstanding the old 
 people repeatedly ordered them to do so. 
 
 At last, Maui said to his mother, " Well ; then 
 I will fetch down fire for the world ; but which is 
 the path by which I must go V And his parents, 
 who knew the country well, said to him, " If you 
 will go, follow that broad path that lies just before 
 you there ; and you will at last reach the dwell- 
 ing of an ancestress of yours ; and if she asks 
 you who you are, you had better call out your 
 name to her, then she will know you are a descen- 
 dant of hers ; but be cautious, and do not 
 play any tricks with her, because we have heard 
 that your deeds are greater than the deeds of men, 
 and that you are fond of deceiving and injuring 
 others, and perhaps you even now intend in many 
 ways, to deceive this old ancestress of yours, 
 but pray be cautious not to do so." 
 
 But Maui said, " No, I only want to bring fire 
 away for men, that is all, and 1 11 return again as 
 soon as I can do that?" Then he went, and 
 reached the abode of the goddess of fire ; and he 
 
THE LEGEND OF MAUI. 47 
 
 was SO filled with wonder at what he saw, that for 
 a long time he could say nothing. At last he said, 
 " Oh, lady, would you rise up ? Where is your fire 
 kept ? I have come to beg some from you," 
 
 Then the aged lady rose right up, and said, 
 " Au-e ! who can this mortal be V and he answered, 
 " It 's I." " Where do you come from V said she ; 
 and he answered, " I belong to this country.'' 
 " You are not from this country,'' said she ; " your 
 appearance is not like that of the inhabitants of 
 this country. Do you come from the north-east?" 
 he rephed, " No." " Do you come from the south- 
 east?" lie replied, "No." "Are you from the 
 south ?" he replied, " No." " Are you from the 
 westward ?" he answered, " No." " Come you, 
 then, from the direction of the wind which blows 
 right upon me ?" and he said, " I do." " Oh, 
 then," cried she, " you are my grand-child ; what 
 do you want here ? " He answered, " I am come 
 to beg fire from you." She replied, " Welcome, wel- 
 come ; here then is fire for you." 
 
 Then the aged woman pulled out her nail ; 
 and as she pulled it out fire flowed from it, and 
 she gave it to him. And when Maui saw she had 
 drawn out her nail to produce fire for him, he 
 thought it a most wonderful thing ! Then he went 
 a short distance ofi", and when not very far 
 from her, he put the fire out, quite out ; and 
 
48 POLYNESIAN MYTHOLOGY. 
 
 returning to lier again, said, " The light you 
 gave me has gone out, give me another/' Then 
 she caught hold of another nail, and pulled it out 
 as a light for him ; and he left her, and went a 
 little on one side, and put that light out also ; 
 then he went back to her again, and said, " Oh, 
 lady, give me, I pray you, another light, for the 
 last one has also gone out. And thus he went on 
 and on, until she had pulled out all the nails of 
 the fingers of one of her hands ; and then she be- 
 gan with the other hand, until she had pulled all 
 the finger-nails out of that hand, too ; and then she 
 commenced upon the nails of her feet, and pulled 
 them also out in the same manner, except the nail 
 of one of her big toes. Then the aged woman said 
 to herself at last, " This fellow is surely playing 
 tricks with me.'' 
 
 Then out she pulled the one toe-nail that she had 
 left, and it, too, became fire, and as she dashed it 
 down on the ground the whole place caught fire. 
 And she cried out to Maui, " There, you have it all 
 now ! " And Maui ran off, and made a rush to 
 escape, but the fire followed hard after him, close be- 
 hind liim ; so he changed himself into a fleet-winged 
 eagle, and flew with rapid flight, but the fire pur- 
 sued, and almost caught him as he flew. Then the 
 eagle dashed down into a pool of water ; but when 
 he got into the water he found that almost boihng 
 
THE LEGEND OF MAUI. 49 
 
 too : the forests just then also caught fire, so tliat 
 it could not alight anywhere, and the earth and 
 the sea both caught fire too, and Maui was very near 
 perishing in the flames. 
 
 Then he called on his ancestors Tawhiri-ma-tea 
 and Whatitiri-matakataka, to send down an abun- 
 dant supply of water, and he cried aloud, " Oh, let 
 water be given to me to quench this fire which pur- 
 sues after me;" and lo, then appeared squalls and 
 gales, and Tawhiri-ma-tea sent heavy lasting rain, 
 and the fire was quenched ; and before Mahuika 
 could reach her place of shelter, she almost perished 
 in the rain, and her shrieks and screams became 
 as loud as those of Maui had been, when he was 
 scorched by the pursuing fire : thus Maui ended 
 this proceeding. In this manner was extin- 
 guished the fire of Mahuika, the goddess of fire ; 
 but before it was all lost, she saved a few sparks 
 which she threw, to protect them, into the Kaiko- 
 mako, and a few other trees, where they are still 
 cherished ; hence, men yet use portions of the wood 
 of these trees for fire when they require a light. 
 
 Then he returned to the village, and his mother 
 and father said to him, " You heard when we 
 warned you before you went, nevertheless you 
 played tricks with your ancestress ; it served you 
 right that you got into such trouble f and the 
 
 D 
 
50 POLYNESIAN MYTHOLOGY. 
 
 young fellow answered his parents, " Oh, what do 
 I care for that ; do you think that my perverse 
 proceedings are put a stop to by this? certainly 
 not ; I intend to go on in the same way for ever, 
 ever, ever/' And his father answered him, " Yes, 
 then, you may just please yourself about living or 
 dying ; if you will only attend to me you will 
 save your life ; if you do not attend to what I say, 
 it will be worse for you, that is all." As soon as 
 this conversation was ended, off the young fellow 
 went to find some more companions for his other 
 scrapes. 
 
 Maui had a young sister named Hinauri, who 
 was exceedingly beautiful ; she married Irawaru. 
 One day Maui and his brother-in-law went down to 
 the sea to fish; Maui caught not a single fish with 
 his hook, which had no barb to it, but as long as 
 they went on fishing Maui observed that Irawaru 
 continued catching plenty of fish ; so he thought to 
 himself, " Well, how is this? how does that fellow 
 catch so many whilst I cannot catch one ?" Just as 
 he thought this, Irawaru had another bite, and up 
 he pulls his line in haste, but it had got entangled 
 with that of Maui, and Maui thinking he felt a fish 
 pulling at his own line, drew it in quite delio'hted; 
 but when he had hauled up a good deal of it, there 
 were himself and his brother-in-law pulling in their 
 
THE LEGEND OF MAUI. 51 
 
 lines in different directions, one drawing tlie line 
 towards the bow of the canoe, the other towards 
 the stern. 
 
 Maui, who was already provoked at his own ill- 
 luck, and the good luck of his brother-in-law, now 
 called out quite angrily, " Come, let go my line, 
 the fish is on my hook.'' But Irawaru answered, 
 " No, it is not, it is on mine.'' 
 
 Maui again called out very angrily, " Come, let 
 go, I tell you it is on mine." 
 
 Irawaru then slacked out his line, and let Maui 
 pull in the fish ; and as soon as he had hauled it 
 into the canoe, Maui found that Irawaru was right, 
 and that the fish was on his hook; when Irawaru 
 saw this too, he called out, " Come now, let go 
 my hne and hook." Maui answered him, " Cannot 
 you wait a minute, until I take the hook out of 
 the fish." 
 
 As soon as he got the hook out of the fish's 
 mouth, he looked at it, and saw that it was barbed ; 
 Maui, who was already exceedingly wrath with 
 his brother-in-law, on observing this, thought he had 
 no chance with his barbless hook of catching as 
 many fish as his brother-in-law, so he said, " Don't 
 you think we had better go on shore now ?" Ira- 
 waru answered, "Very well, let us return to the 
 land again." 
 
 So they paddled back towards the land, and 
 
 D 2 
 
52 POLYNESIAN MYTHOLOGY. 
 
 when they reached it, and were going to haul the 
 canoe up on to the beach, Maui said to his brother-in- 
 law, " Do you get under the out-rigger of the canoe, 
 and lift it up with your back ;'' so he got under it, 
 and as soon as he had done so, Maui jumped on it, 
 and pressed 'the Avhole weight of the canoe down 
 upon him, and almost killed Irawaru. 
 
 When he was on the point of death, Maui tram- 
 pled on his body, and lengthened his back bone, 
 and by his enchantments drew it out into the form 
 of a tail, and he transformed Irawaru into a dog, 
 and fed him with dung.* 
 
 As soon as he had done this, Maui went back to 
 
 * This qiiarel of Maui with his brother-in-law, Irawaru, is some- 
 times narrated in this way : — 
 
 Maui and his brother-in-law had been paying a visit to the peo- 
 ple of a village not very distant from where they lived; when they 
 were about to return home again, Maui asked his brother-in-law to 
 carry a little provision for them both upon their short journey, but 
 Irawaru answered surlily — 
 
 *' What should I carry any provision for, indeed ? why I have 
 just had an excellent meal :" they then started, and Maui, who was 
 very angry, by his enchantments drew out the earth as they pro- 
 ceeded, so as to lengthen exceedingly the road they had to traverse ; 
 at last, being both overcome by hunger and fatigue, they sat 
 down to rest, and Maui, who knew what his intentions were before 
 they started, and had brought provisions with him, eat a good meal, 
 but gave none to his brother-in-law. He then, to throw Irawaru off 
 his guard, asked him to clean and dress his hair for him, and laid 
 his head on his lap for that purpose ; when his own was finished 
 he offered to do the same for Irawaru, who suspecting no harm laid 
 his head on Maui's lap, who threw him into an enchanted sleep, 
 and then by his enchantments changed him into a dog. 
 
THE LEGEND OF MAUI. 53 
 
 his place of abode, just as if nothing unusual had 
 taken place, and his young sister, who was watch- 
 ing for the return of her husband, as soon as she 
 saw Maui coming, ran to him and asked him, say- 
 ing, "Maui, where is your brother-in-law?" Maui 
 answered, " I left him at the canoe/' 
 
 But his young sister said, " Why did not you 
 both come home together,'' and Maui answered, 
 " He desired me to tell you that he wanted you to 
 go down to the beach to help him carry up the fish ; 
 you had better go therefore, and if you do not see 
 him, just call out, and if he does not answer you, 
 why then call out to him in this way, Mo-i, mo-i, 
 mo-i." 
 
 Upon learning this, Hinauri hurried down to the 
 beach as fast as she could, and not seeing her hus- 
 band, she went about calling out his name, but no 
 answer was made to her ; she then called out as Maui 
 had told her, "Mo-i, mo-i, mo-i, mo-oi \' then Ira warn, 
 who was running about in the bushes near there, 
 in the form of a dog, at once recognised the voice 
 of Hinauri, and answered, " Ao ! ao ! ao ! ao-ao-o !" 
 howling hke a dog, and he followed her back to the 
 village, frisking along and wagging his tail with 
 pleasure at seeing her ; and from him sprang all 
 dogs, so that he is regarded as their progenitor, 
 and all New Zealanders still call their dogs to then^ 
 by the words, " Mo-i, mo-i, mo-i." 
 
54 POLYNESIAN MYTHOLOGY. 
 
 Hinauri, when she saw that her husband had 
 been changed into a dog, was quite distracted with 
 grief, and wept bitterly the whole way as she went 
 back to the village, and as soon as ever she got 
 into her house, she caught up an enchanted girdle 
 which she had, and ran back to the sea with it, 
 determined to destroy herself, by throwing herself 
 into the ocean, so that the dragons and monsters 
 of the deep might devour her ; when she reached 
 the sea-shore, she sat down upon the rocks at the 
 ocean's very edge, and as she sat there she first 
 lamented aloud her cruel fate, and repeated an 
 incantation, and then threw herself into the sea, 
 and the tide swept her off from the shore. 
 
 Maui now felt it necessary to leave the village 
 where Ira warn had lived, so he returned to his 
 parents, and when he had been with them for some 
 time, his father said to him one day, " Oh, my son, 
 I have heard from your mother and others that you 
 are very valiant, and that you have succeeded in all 
 feats that you have undertaken in your own coun- 
 try, whether they were small or great ; but now 
 that you have arrived in your father's country, you 
 will, perhaps, at last be overcome/' 
 
 Then Maui asked him, " What do you mean, what 
 things are there that I can be vanquished by?" 
 And his father answered him, " By your great an- 
 cestress, by Hine-nui-te-po, who, if you look, you 
 
THE LEGEND OF MAUI. 55 
 
 may see flashing, and as it were, opening and shut- 
 ting there, where the horizon meets the sky." And 
 Maui replied, " Lay aside such idle thoughts, and 
 let us both fearlessly seek whether men are to die 
 or live for ever/' And his father said, " My child, 
 there has been an ill omen for us ; when I was bap- 
 tizing you, I omitted a portion of the fitting 
 prayers, and that I know will be the cause of your 
 perishing/' 
 
 Then Maui asked his father, " What is my an- 
 cestress Hi ne-nui-te-po like?" and he answered, 
 " What you see yonder shining so brightly red are 
 her eyes, and her teeth are as sharp and hard as 
 pieces of volcanic glass ; her body is like that of a 
 man, and as for the pupils of her eyes, they are 
 jasper; and her hair is like the tangles of long sea- 
 weed, and her mouth is like that of a barracouta/' 
 Then his son answered him, "Do you think her 
 strength is as great as that of Tama-nui-te-Ra, who 
 consumes man, and the earth, and the very waters, 
 by the fierceness of his heat ? was not the world 
 formerly saved alive by the speed with which he 
 travelled? if he had then, in the days of his full 
 strength and power, gone as slowly as he does now, 
 not a remnant of mankind would have been left 
 living upon the earth, nor, indeed, would anything 
 else have survived. But I laid hold of Tama-nui- 
 te-Ra, and now he goes slowly, for I smote him 
 
56 POLYNESIAN MYTHOLOaY. 
 
 again and again, so that lie is now feeble, and 
 lonof in travellinoj his course, and he now e^ives but 
 very little heat, having been weakened by the 
 blows of my enchanted weapon ; I then, too, split 
 him open in many places, and from the wounds so 
 made, many rays now issue forth, and spread in all 
 directions. So, also, I found the sea much larger 
 than the earth, but by the power of the last born 
 of your children, part of the earth was drawn up 
 again, and dry land came forth/' And his father 
 answered him, " That is all very true, 0, my last 
 born, and the strength of my old age ; well, then, 
 be bold, go and visit your great ancestress who 
 flashes so fiercely there, where the edge of the 
 horizon meets the sky/' 
 
 Hardly was this conversation concluded with his 
 father, when the young hero went forth to look for 
 companions to accompany him upon this enterprise: 
 and so there came to him for companions, the small 
 robin, and the large robin, and the thrush, and the 
 yellow-hammer, and every kind of little bird, and 
 the water-wagtail, and these all assembled together, 
 and they all started with Maui in the evening, and 
 arrived at the dwelling of Hine-nui-te-po, and 
 found her fast asleep. 
 
 Then Maui addressed them all, and said, " My 
 little friends, now if you see me creep into this old 
 chiefbainess, do not laugli at what you see. Nay, 
 
THE LEGEND OF MAUI. 57 
 
 nay, do not I pray you, but when I have got alto- 
 gether inside her, and just as I am coming out of 
 her mouth, then you may shout with laughter if 
 you please." And his little friends, who were 
 frightened at what they saw, replied, " Oh, sir, you 
 will certainly be killed.'' And he answered them, 
 " If you burst out laughing at me as soon as I get 
 inside her, you will wake her up, and she will cer- 
 tainly kill me at once, but if you do not laugh 
 until I am quite inside her, and am on the point 
 of coming out of her mouth, I shall live, and Hine- 
 nui-te-po will die.'' And his httle friends an- 
 swered, "Go on then, brave sir, but pray take 
 good care of yourself." 
 
 Then the young hero started off, and twisted 
 the strings of his weapon tight round his wrist, 
 and went into the house, and stripped off his 
 clothes, and the skin on his hips looked mottled 
 and beautiful as that of a mackerel, from the tattoo 
 marks, cut on it with the chisel of XJetonga, and he 
 entered the old chieftainess. 
 
 The little birds now screwed up their tiny 
 cheeks, trying to suppress their laughter ; at last, 
 the little Tiwakawaka could no longer keep it in, 
 •and laughed out loud, with its merry cheerful note; 
 this woke the old woman up, she opened her eyes, 
 started up, and killed Maui. 
 
 Thus died this Maui we have spoken of, but 
 
 D 3 
 
58 POLYNESIAN MYTHOLOGY. 
 
 before he died he had children, and sons were bom 
 to him ; some of his descendants yet hve in Ha- 
 waiki, some in Aotearoa (or in these ishmds) ; the 
 greater part of his descendants remained in Ha- 
 waiki, but a few of them came here to Aotearoa. 
 According to the traditions of the Maori,* this 
 was the cause of the introduction of death into 
 the world (Hine-nui-te-po being the goddess of 
 death : if Maui had passed safely through her, 
 then no more human beings would have died, 
 but death itself would have been destroyed), and 
 we express it by saying, " The water-wagtail laugh- 
 ing at Maui-tikitiki-o-Taranga made Hine-nui-te-po 
 squeeze him to death/' And we have this proverb, 
 " Men make heirs, but death carries them off." 
 
 Thus end the deeds of the son of Makeatutara, 
 and of Taranga, and the deeds of the sons of Rangi- 
 nui, and of Papa-tu-a-Nuku ; this is the narrative 
 about the generations of the ancestors of the in- 
 habitants of New Zealand, and therefore, we the 
 people of that country, preserve closely these tradi- 
 tions of old times, as a thing to be taught to the 
 generations that come after us, so we repeat them 
 in our prayers, and whenever we relate the deeds 
 of the ancestors from whom each family is de- 
 scended, and upon other similar occasions. 
 
 * Inhabitants of New Zealand. 
 
THE LEGEND OF TAWHAKI. 
 
 Now quitting the deeds of Maui, let those of Ta- 
 whaki be recounted. He was the son of Hema 
 and Urutonga, and he had a younger brother 
 named Karihi. Tawhaki having taken Hinepiri- 
 piri as a wife, he went one day with his brothers- 
 in-law to fish, from a flat reef of rocks which ran 
 far out into the sea ; he had four brothers-in-law, 
 two of these when tired of fishing returned towards 
 their village, and he went with them ; when they 
 drew near the village, 'they attempted to murder 
 him, and thinking they had slain him, buried him ; 
 they then went on their way to the village, and 
 when they reached it, their young sister said to 
 them, "Why, where is your brother-in-law?" and 
 they rephed, "Oh, they're all fishing/' So the 
 young wife waited until the other two brothers 
 came back, and when they reached the village they 
 were questioned by their young sister, who asked, 
 ""Where is your brother-in-law?'' and the two who 
 had last arrived, answered her, "Why, the others 
 all went home together long since." So the young 
 wife suspected that they had killed her husband, 
 
60 POLYNESIAN MYTHOLOGY. 
 
 and ran off at once to search for him ; and she 
 found where he had been buried, and on examining 
 him ascertained that he had only been insensible, 
 and was not quite dead ; then with great difficulty 
 she got him upon her back, and carried him home 
 to their house, and carefully washed his wounds, 
 and staunched the bleeding. 
 
 Tawhaki, when he had a little recovered, said to 
 her, " Fetch some wood, and light a fire for me \' 
 and as his wife was going to do this, he said to 
 her, " If you see any tall tree growing near you, 
 fell it, and bring that with you for the fire.'' His 
 wife went, and saw a tree growing such as her hus- 
 band spoke of; so she felled it, and put it upon 
 her shoulder and brought it along with her ; and 
 when she reached the house, she put the whole tree 
 upon the fire without chopping it into pieces ; and 
 it was this circumstance that led her to give the 
 name of Wahieroa (long-log-of-wood-for-the-fire) to 
 their first son, for Tawhaki had told her to bring 
 this log of wood home, and to call the child after 
 it, that the duty of avenging his father's wrongs 
 might oflen be recalled to his mind. 
 
 As soon as Tawhaki had recovered from his 
 wounds, he left the place where his faithless brothers- 
 in-law lived, and went away taking all his own war- 
 riors and their families with him, and built a for- 
 tified village upon the top of a very lofty mountain, 
 
THE LEGEND OF TAWHAKI. 61 
 
 where he could easily protect himself; and they 
 dwelt there. Then he called aloud to the Gods, his 
 ancestors, for revenge, and they let the floods of 
 heaven descend, and the earth was overwhelmed by 
 the waters and all human beings perished, and the 
 name given to that event was, " The overwhelming 
 of the Mataaho," and the whole of that race 
 perished. 
 
 When this feat was accomplished, Tawhaki and 
 his younger brother next went to seek revenge for 
 the death of their father. It was a different race 
 who had carried off and slain the father of Ta- 
 whaki ; the name of that race was the Ponaturi — the 
 country they inhabited was underneath the waters, 
 but they had a large house on the dry land to 
 which they resorted to sleep at night ; the name of 
 that large house was " Manawa-Tane.'' 
 
 The Ponaturi had slain the father of Tawhaki 
 and carried off his body, but his father's wife they 
 had carried off alive and kept as a captive. Ta- 
 whaki and his younger brother went upon their way 
 to seek out that people and to revenge themselves 
 upon them. At length they reached a place from 
 whence they could see the house called Manawa- 
 Tane. At the time they arrived near the house there 
 was no one there but their mother, who was sitting 
 near the door ; but the bones of their father were 
 hung up inside the house under its high sloping roof. 
 
62 POLYNESIAN MYTHOLOGY. 
 
 The whole tribe of the Ponaturi were at that time 
 in their country under the waters, but at the ap- 
 proach of night they would return to their house, 
 to Manawa-Tane. 
 
 Whilst Tawhaki and his younger brother Karilii 
 were coming along still at a great distance from the 
 house, Tawhaki began to repeat an incantation, 
 and the bones of his father, Hema, felt the influence 
 of this, and rattled loudly together where they hung 
 under the roof of the house, for gladness, when they 
 heard Tawhaki repeating his incantations as he 
 came along, for they knew that the hour of revenge 
 had now come. As the brothers drew nearer, their 
 mother, TJrutonga, heard the voice of Tawhaki, and 
 she wept for gladness in front of her children, who 
 came repeating incantations upon their way. And 
 when they reached at length the house, they wept 
 over their mother, over old Urutonga. When they 
 had ended weeping, their mother said to them, 
 " My children, hasten to return hence, or you will 
 both certainly perish. The people who dwell here 
 are a very fierce and savage race.'' Karihi said to 
 her, " How low will the sun have descended when 
 those you speak of return home?'' And she replied, 
 " They will return here when the sun sinks beneath 
 the ocean." Then Karihi asked her, " What did 
 they save you alive for?" And she answered, 
 " They saved me alive that I might watch for the 
 
THE LEGEND OF TAWHAKI. 63 
 
 rising of the dawn ; they make me ever sit watch- 
 ing here at the door of the house, hence this people 
 have named me 'Tatau/ or 'the door;' and they 
 keep on throughout the night calling out to me, 
 * Ho, Tatau, there ! is it dawn yet ? ' And then I 
 call out in answer, ' No, no, it is deep night — it is 
 lasting night — it is still night ; compose yourselves 
 to sleep, sleep on/ '' 
 
 Karihi then said to his mother, " Cannot we 
 hide ourselves somewhere here?" 
 
 Their mother answered, " You had better return ; 
 you cannot hide yourselves here, the scent of you 
 will be perceived by them." 
 
 " But,'' said Karihi, " we will hide ourselves 
 away in the thick thatch of the house." 
 
 Their mother, however, answered, " 'T is of no 
 use, you cannot hide yourselves there." 
 
 All this time Tawhaki sat quite silent ; but 
 Karihi said, " We will hide ourselves here, for we 
 know incantations which will render us invisible 
 to all." 
 
 On hearing this, their mother consented to their 
 remaining, and attempting to avenge their father's 
 death. So they climbed up to the ridge-pole of the 
 house, upon the outside of the roof, and made holes 
 in the thick layers of reeds which formed the thatch 
 of the roof, and crept into them and covered them- 
 selves up ; and their mother called to them, say- 
 ing, " When it draws near dawn, come down again, 
 
64 POLYNESIAN MYTHOLOGY. 
 
 and stop up every chink in the house, so that no 
 single ray of light may shine in/' 
 
 At length the day closed, and the sun sank 
 below the horizon, and the whole of that strange 
 tribe left the w^ater in a body, and ascended to the 
 dry land ; and, according to their custom from time 
 immemorial, they sent one of their number in front 
 of them, that he might carefully examine the road, 
 and see that there were no hidden foes lying in 
 wait for them either on the way or in their house. 
 As soon as this scout arrived at the threshold of 
 the house, he perceived the scent of Tawhaki and 
 Karihi ; so he lifted up his nose and turned sniffing 
 all round the inside of the house. As he turned 
 about, he was on the point of discovering that 
 strangers were hidden there, when the rest of the 
 tribe (whom long security had made careless) came 
 hurrying on, and crowding into the house in 
 thousands, so that from the denseness of the 
 crowd the scent of the strange men was quite lost. 
 The Ponaturi then stowed themselves away in the 
 house until it was entirely filled up with them, and 
 by degrees they arranged themselves in convenient 
 places, and at length all fell fast asleep. 
 
 At midnight Tawhaki and Karihi stole down 
 from the roof of the house, and found that their 
 mother had crept out of the door to meet them, so 
 they sat at the doorway whispering together. 
 
THE LEGEND OF TAWHAKT. 65 
 
 Karihi then asked his mother, " Which is the best 
 way for us to destroy these people who are sleeping 
 here?" And their mother answered, "You had 
 better let the sun kill them, its rays will destroy 
 them/' 
 
 Having said this, Tatau crept into the house 
 again ; presently an old man of the Ponaturi 
 called out to her, " Ho, Tatau,^Tatau, there ; is it 
 dawn yet?" And she ^answered, " No, no, it is 
 deep night — it is lasting night ; 'i is still night ; 
 sleep soundly, sleep on/' 
 
 When it was very near dawn, Tatau whispered 
 to her children, who were still sitting just outside 
 the door of the house, " See that every chink in the 
 doorway and window is stopped, so that not a 
 ray of light can penetrate here/' 
 . Presently another old man of the Ponaturi called 
 out again, " Ho, Tatau there, is not it near dawn 
 yet ? " And she answered, " No, no, it is night ; 
 it is lasting night ; 't is still night ; sleep soundly, 
 sleep on/' 
 
 This was the second time that Tatau had thus 
 called out to them. 
 
 At last dawn had broken — at last the sun had 
 shone brightly upon the earth, and rose high in the 
 heavens ; and the old man again called out, " Ho, 
 Tatau there ; is not it dawn yet ?" And she 
 answered, "Yes/' And then she called out to her 
 
66 POLYNESIAN MYTHOLOGY. 
 
 children, " Be quick, pull out the things with which 
 you have stopped up the window and the door." 
 
 " So they pulled them out, and the bright rays of 
 the sun came streaming into the house, and the 
 whole of the Ponaturi perished before the light ; 
 they perished not by the hand of man, but withered 
 before the sun's rays.* 
 
 When the Ponaturi had been all destroyed, 
 Tawhaki and Karihi carefully took down their 
 father's bones from the roof of the house, and 
 burnt them with fire, and together with the bodies 
 of all those who were in the house, who had 
 perished, scorched by the bright rays of the sun ; 
 they then returned again to their own country, 
 taking with them their mother, and carefully car- 
 rying the bones of their father. 
 
 The fame of Tawhaki's courage in thus destroy- 
 ing the race of Ponaturi, and a report also of his 
 manly beauty, chanced "to reach the ears of a young 
 maiden of the heavenly race who live above in the 
 skies; so one night she descended from the heavens 
 to visit Tawhaki, and to judge for herself, whether 
 these reports were true. She found him lying 
 sound asleep, and after gazing on him for some time, 
 she stole to his side and laid herself down by him. 
 
 * The New Zcalanders say that the " Kanae," or salmon, had 
 come on shore with the Ponaturi, and escaped out of the house by 
 its power of leaping, gaining the water again by successive springs. 
 
THE LEGEND OF TAWHAKI. 67 
 
 He, when disturbed by her, thought that it was only 
 some female of this lower world, and slept again ; 
 but before dawn the young girl stole away again 
 from his side, and ascended once more to the 
 heavens. In the early morning Tawhaki awoke 
 and felt all over his sleeping place with both his 
 hands, but in vain, he could nowhere find the 
 young girl. 
 
 From that time Tango-tango,* the girl of the 
 heavenly race, stole eveiy night to the side of 
 Tawhaki, and lo, in the morning she was gone, 
 until she found that she had conceived a child, who 
 was afterwards named Arahuta ; then full of love 
 for Tawhaki, she disclosed herself fully to him and 
 lived constantly in this world with him, deserting, 
 for his sake, her friends above ; and he discovered 
 that she who had so loved him belonged to the race 
 whose home is in the heavens. 
 
 Whilst thus living with him, this girl of the 
 heavenly race, his second wife, said to him, " Oh, 
 Tawhaki, if our baby so shortly now to be born, 
 should prove a son, I will wash the little thing be- 
 fore it is baptized ; but if it should be a little girl 
 then you shall wash it.'' When the time came 
 Tango-tango had a little girl, and before it was 
 baptized Tawhaki took it to a spring to wash it, 
 and afterwards held it away from him as if it 
 * According to some traditions her name was Hapai. 
 
68 POLYNESIAN MYTHOLOGY. 
 
 smelt badly, and said, " Faugh, liow badly the 
 little thing smells." Then Tango-tango, when she 
 heard this said of her own dear little baby, began 
 to sob and cry bitterly, and at last rose up from 
 her place with her child, and began to take flight 
 towards the sky, but she paused for one minute 
 with one foot resting upon the carved figure at tlie 
 end of the ridge-pole of the house above the door. 
 Then Tawhaki rushed forward, and springing up 
 tried to catch hold of his young wife, but missing 
 her, he entreatingiy besought her, " Mother of my 
 child, oh return once more to me V But she in 
 reply called down to him, " No, no, T shall now 
 never return to you again.'' 
 
 Tawhaki once more called up to her, " At least, 
 then, leave me some one remembrance of you.'' 
 Then his young wife called down to him, " These 
 are my parting words of remembrance to you — take 
 care that you lay not hold with your hands of the 
 loose root of the creeper, which dropping from 
 aloft sways to and fro in the air ; but rather lay 
 fast hold on that which hanging down from on 
 high has again struck its fibres into the earth." 
 Then she floated up into the air, and vanished from 
 his sight. 
 
 Tawhaki remained plunged in grief, for his heart 
 was torn by regrets for his wife and his little girl. 
 One moon had waned after her departure, when 
 
THE LEGEND OF TAWHAKI. 69 
 
 Tawhaki, unable longer to endure such sufferings, 
 called out to his younger brother, to Karihi, saying, 
 " Oh, brother, shall we go and search for my little 
 girl?'' And Karihi consented, saying, "Yes, let 
 us go." So they departed, taking two slaves with 
 them as companions for their journey. 
 
 When they reached the pathway along which 
 they intended to travel, Tawhaki said to the two 
 slaves who were accompanying himself and his 
 brother, " You being unclean or unconsecrated per- 
 sons, must be careful when we come to the place 
 where the road passes the fortress of Tongameha, 
 not to look up at it for it is enchanted, and some 
 evil will befall you if you do/' They then went 
 along the road, and when they came to the place 
 mentioned by Tawhaki, one of the slaves looked up 
 at the fortress, and his eye was immediately torn 
 out by the magical arts of Tongameha, and he 
 perished. Tawhaki and Karihi then went upon 
 the road accompanied by only one slave. They at 
 last reached the spot where the ends of the tendrils 
 which hung down from heaven reached the earth, and 
 they there found an old ancestress of theirs who 
 was quite blind, and whose name was Matakerepo. 
 She was appointed to take care of the tendrils, and 
 she sat at the place where they touched the earth, 
 and held the ends of one of them in her hands. 
 
 This old lady was at the moment employed in 
 
70 POLYNESIAN MYTHOLOGY. 
 
 counting some taro roots, which she was about to 
 have cooked, and as she was blind she was not 
 aware of the strangers who stole quietly and silently 
 up to her. There were ten taro roots lying in a 
 heap before her. She began to count them, one, 
 two, three, four, five, six, seven, eight, nine. Just 
 at this moment Tawhaki quietly slipped away the 
 tenth, the old lady felt about everywhere for it, 
 but she could not find it. She thought she nmst 
 have made some mistake, and so began to count 
 her taro over again very carefully. One, two, 
 three, four, five, six, seven, eight. Just then 
 Tawhaki had shpped away the ninth. She was 
 now quite surprised, so she counted them over 
 again quite slowly, one, two, three, four, five, six, 
 seven, eight ; and as she could not find the two 
 that were missing, she at last guessed that some- 
 body was playing a trick upon her, so she pulled 
 her weapon out, which she always sat upon to 
 keep it safe, and standing up turned round, feeling 
 about her as she moved, to try if she could find 
 Tawhaki and Karihi ; but they very gently stooped 
 down to the ground and lay close there, so that 
 her weapon passed over them, and she could not 
 feel anybody ; when she had thus swept her weapon 
 all round her, she sat down and put it under her 
 again. Karihi then struck her a blow upon the 
 face, and she, quite frightened, threw up her hands 
 
THE LEGEND OF TAWHAKI. 71 
 
 to her face, pressing them on the place where she 
 had been struck, and crying out, " Oh ! who did 
 that ? " Tawhaki then touched both her eyes, and, 
 lo, she was at once restored to siglit, and saw 
 quite plainly, and she knew her grandchildren and 
 wept over them. 
 
 When the old lady had finished weeping over 
 them, she asked, " Where are you going to ? " 
 And Tawhaki answered, "I go to seek my little 
 girl/' She rephed, "But where is she?'' He 
 answered, " Above there, in the skies/' Then she 
 replied, "But what made her go to the skies?" 
 And Tawhaki answered, " Her mother came from 
 heaven. She was the daughter of Watitiri-mata-ka- 
 taka. The old lady then pointed to the tendrils, 
 and said to them, " Up there, then, lies your road ; 
 but do not begin the ascent so late in the day, 
 wait until to-morrow, for the morning, and then 
 commence to climb up.'' He consented to follow 
 this good advice, and called out to his slave, 
 " Cook some food for us." The slave began at 
 once to cook food, and when it was dressed, they 
 all partook of it and slept there that night. 
 
 At the first peep of dawn Tawhaki called out to 
 his slave, " Cook some food for us, that we may 
 have strength to undergo the fatigues of this great 
 journey;" and when their meal was finished, Ta- 
 whaki took his slave, and presented him to Mata- 
 
72 POLYNESIAN MYTHOLOGY 
 
 kerepo, as an acknowledgment for her great kind 
 ness to them. 
 
 His old ancestress then called out to him, as he 
 was starting, '•' There lies the ascent before you, 
 lay fast hold of the tendrils with your hands, and 
 climb on ; but when you get midway between 
 heaven and earth, take care not to look down upon 
 this lower world again, lest you become charmed 
 and giddy, and fall down. Take care, also, that 
 you do not by mistake lay hold of a tendril w^hich 
 sw^ings loose ; but rather lay hold of one which 
 hanging down from above, has again firmly struck 
 root into the earth/' 
 
 Just at that moment Karihi made a spring at 
 the tendrils to catch them, and by mistake caught 
 hold of a loose one, and away he swmig to the 
 very edge of the horizon, but a blast of wind 
 blew forth from thence, and drove him back to tlie 
 other side of the skies ; on reaching that point, 
 another strong land wind swept him right up 
 heavenwards, and down he was blown again by 
 the currents of air from above : then just as he 
 reached near the earth again, Tawhaki called out, 
 " Now, my brother, loose your hands ; now is the 
 time ! " and he did so, and, ]o, he stood upon the 
 earth once more ; and the two brothers wept toge- 
 ther over Karihi's narrow escape from destruction. 
 And when they had ceased lamenting, Tawhaki, 
 

 
 THE SWIJSG. 
 
THE LEGEND OF TAWHAKI. 73 
 
 who was alarmed lest any disaster should overtake 
 his younger brother, said to him, " It is my desire 
 that you should return home, to take care of our 
 families and our dependants/' Thereupon Karihi 
 at once returned to the village of their tribe, as his 
 eldest brother directed him. 
 
 Tawhaki now began to climb the ascent to 
 heaven, and his old ancestress, Matakerepo, called 
 out to him as he went up, " Hold fast, my child ; 
 let your hands hold tight/' And Tawhaki made 
 use of, and kept on repeating, a powerful incanta- 
 tion as he climbed up to the heavens, to preserve 
 him from the dangers of that difficult and terrible 
 road. 
 
 At length he reached the heavens, and pulled 
 himself up into them, and then by enchantments 
 he disguised himself, and changed his handsome 
 and noble appearance, and assumed the likeness of 
 a very ugly old man, and he followed the road he 
 had at first struck upon, and entered a dense forest 
 into which it ran, and still followed it until he 
 came to a place in the forest where his brothers-in- 
 law, with a party of their people, were hewing 
 canoes from the trunks of trees ; and they saw him, 
 and little thinking who he was, called out, '- Here 's 
 an old fellow will make a nice slave for us \' but 
 Tawhaki went quietly on, and when he reached 
 
 E 
 
74 POLYNESIAN MYTHOLOGY. 
 
 tliem he sat down with the people who were work- 
 ing at the canoes. 
 
 It now drew near evening, and his brothers-in- 
 law finished their work, and called out to him, 
 " Ho ! old fellow, there ! yon just carry these 
 heavy axes home for us, will you V* He at once 
 consented to do this, and they gave him the axes. 
 The old man then said to them, " You go on in 
 front, do not mind, I am old and heavy laden, I 
 cannot travel fast/' So they started off, the old 
 man following slowly behind. When his brothers- 
 in-law and their people were all out of sight, he 
 turned back to the canoe, and taking an axe just 
 adzed the canoe rapidly along from the bow to the 
 stern, and lo, one side of the canoe was finished. 
 Then he took the adze again, and ran it rapidly 
 along the other side of the canoe, from the bow 
 to the stern, and lo, that side also was beautifully 
 finished. 
 
 He then walked quietly along the road again, 
 like an old man, carrying the axes with him, and 
 went on for some time without seeing anything ; 
 but when he drew near the village, he found two 
 
 * The European reader cannot at all enter into the witty nature 
 of this adventure in the estimation of a New Zealander ; the idea 
 of a sacred chief of high rank being by mistake treated as a 
 common slave, conveys impressions to their minds of which we can 
 form no accurate notion. 
 
THE LEGEND OF TAWHAKI. 75 
 
 women from the village in the forest gathering 
 firewood, and as soon as they saw him, one of them 
 observed to her companion, " I say, here is a 
 curious looking old fellow, is he not?'' and her 
 companion exclaimed, " He shall be our slave ; " 
 to which the first answered, " Make him carry the 
 firewood for us, then/' So they took Tawhaki, and 
 laid a load of firewood upon his back, and made 
 him carry that as well as the axes, so was this 
 mighty cliief treated as a slave, even by female 
 slaves. 
 
 When they all reached the village, the two 
 women called out, " We Ve caught an old man 
 for a slave." Then Tangotango exclaimed in reply, 
 " That 's right, bring him along with you, then ; 
 he '11 do for all of us." Little did his wife Tango- 
 tango think that the slave they were so insult- 
 ing, and whom she was talking about in such a 
 way, was her own husband Tawhaki. 
 
 When Tawhaki saw Tangotango sitting at a 
 fire-place near the upper end of the house with 
 their little girl, he went straight up to the place, 
 and all the persons present tried to stop him, 
 calhng out, " Ho ! ho ! take care what you are 
 doing ; do not go there ; you will become tapued 
 fi'om sitting near Tangotango." But the old man, 
 without minding them, went rapidly straight on, 
 and carried his load of fircAvood right up to the 
 
 E 2 
 
76 POLYNESIAN MYTHOLOGY. 
 
 very fire of Tangotango. Then they all said, 
 " There, the old fellow is taim ; it is his own 
 fault/' But Tangotango had not the least idea 
 that this was Tawhaki ; and yet there were her 
 husband and herself seated, the one upon the one 
 side, the other upon the opposite side of the very 
 same fire. 
 
 They all stopped in the house until the sun rose 
 next morning ; then at daybreak his brothers-in-law 
 called out to him, " Holloa, old man, you bring the 
 axes along, do you hear." So the old man took 
 up the axes, and started with them, and they 
 all went ofi' together to the forest, to work at dub- 
 bing out their canoes. When they reached them, 
 and the brothers-in-law saw the canoe Avhich 
 Tawhaki had worked at, they looked at it with 
 astonishment, saying, " Why, the canoe is not at all 
 as we left it ; Avho can have been v/orking at it V 
 At last, when their wonder was somewhat abated, 
 they all sat down, and set to work again to dub 
 out another canoe, and worked until evening, 
 when they again called out to the old man as 
 on the previous one, " Holloa, old fellow, come 
 here, and carry the axes back to the village again.'' 
 As before, he said, "Yes," and when they started 
 he remained behind, and after the others were all 
 out of sight he took an axe, and began again to 
 adze away at the canoe they had been working at ; 
 
THE LEGEND OF TAWHAKI. 77 
 
 and having finished his work he returned again 
 to the village, and once more walked straight up 
 to the fire of Tango tango, and remained there 
 until the sun rose upon the following morning. 
 
 When they were all going at early dawn to 
 work at their canoes as usual, they again called 
 out to Tawhaki, " Holloa, old man, just bring these 
 axes along with you;'' and the old man went 
 patiently and silently along with them, carrying 
 the axes on his shoulder. When they reached the 
 canoes they were about to work at, the brothers- 
 in-law were quite astonished on seeing it, and 
 shouted out, "Why, here again, this canoe, too, is 
 not at all as it was when we left it ; who can have 
 been at work at it?'' Having wondered at this 
 for some time, they at length sat down and set 
 to again to dub out another canoe, and laboured 
 away until evening, when a thought came into their 
 minds that they would hide themselves in the 
 forest, and wait to see who it was came every 
 evening to work at their canoe; and Tawhaki 
 overheard them arranging this plan. 
 
 They therefore started as if they were going 
 home, and when they had got a little way they 
 turned ofi* the path on one side, and hid themselves 
 in the thick clumps of bushes, in a place from 
 whence they could see the canoes. Then Tawhaki, 
 going a little way back into the forest, stripped off 
 
78 POLYNESIAN MYTHOLOGY. 
 
 his old cloaks, and threw them on one side, and 
 then repeating the necessary incantations he put 
 off his disguise, and took again his own appearance, 
 and made himself look noble and handsome, and 
 commenced his work at the canoe. Then his bro- 
 thers-in-law, when they saw him so employed, said 
 one to another, " Ah, that must be the old man 
 whom we made a slave of who is working away at 
 our canoe \' but again they called to one another 
 and said, " Come liere, come here, just watch, why 
 he is not in the least like that old man.'' Then 
 they said amongst themselves, " This must be a 
 demi-god ; " and, without showing themselves to 
 him, they ran oft' to the village, and as soon as they 
 reached it they asked their sister Tangotango to 
 descril^e her husband for them ; and she described 
 his appearance as well as she could, representing 
 him just like the man they had seen : and they 
 said to her, " Yes, that must be he ; he is exactly 
 like him you have described to us.'' Their sister 
 replied, "Then that chief must certainly be your 
 brother-in-law." 
 
 Just at this moment Tawhaki reappeared at 
 the village, having again disguised himself, and 
 changed his appearance into that of an ugly 
 old man. But Tangotango immediately questioned 
 him, saying, " Now tell me, who are you ? " Ta- 
 whaki made no reply, but walked on straight to- 
 
THE LEGEND OF TAWHAKI. 79 
 
 wards Tier. She asked him again, " Tell me, are 
 you Tawhaki?'" He murmured "Humph" in 
 assent, still walking on until he reached the side of 
 his wife, and then he snatched up his little daugh- 
 ter, and, holding her fast in his arms, pressed her 
 to his heart. The persons present all rushed out 
 of the court-yard of the house to the neighbouring 
 court-yards, for the whole place was made ta][>u by 
 Tawhaki, and murmurs of gratification and surprise 
 arose from the people upon every side at the S23len- 
 dour of . his appearance, for in the days when he 
 had been amongst them as an old man his figure 
 was very different from the resplendent aspect 
 which he presented on this day. 
 
 Then he retired to rest with his wife, and 
 said to her, " I came here that our little daughter 
 might be made to undergo the ceremonies usual for 
 the children of nobles, to secure them good fortune 
 and happiness in this life ; '' and Tangotango con- 
 sented. 
 
 When in the morning the sun arose, they l^roke 
 out an opening through the end of the house oppo- 
 site to the door, that the little girl's rank might be 
 seen by her being carried out that way instead of 
 through the usual entrance to the house ; and they 
 repeated tlie prescribed prayers when she was car- 
 ried through the wall out of the house. 
 
80 POLYNESIAN MYTHOLOGY. 
 
 The prayers and incantations being finished, 
 lightnings flashed from the arm-pits of Tawhaki ; 
 then they carried the little girl to the water, and 
 plunged her into it, and repeated a baptismal incan- 
 tation over her. 
 
 * Tawhaki is said to still dwell in the skies, and is worshipped 
 as a god, and thunder and lightning are said to be caused by his 
 footsteps when he moves. 
 
THE LEGEND OF RUPE. 
 
 HIS ASCEKT INTO HEAVEN. ' 
 
 We left Hinauri floating out into the ocean;* we 
 now return to lier adventures : for many months 
 she floated through the sea, and was at last thrown 
 up by the surf on the beach at a place named 
 Wairarawa ; she was there found, lying as if dead, 
 upon the sandy shore, by two brothers named Ihu- 
 atamai and Ihuwareware ; her body was in many 
 parts overgrown with seaweed and barnacles, from 
 the length of time she had been in the water, but 
 they could still see some traces of her beauty, and 
 pitying the young girl, they hfted her up in their 
 arms, and carried her home to their house, and laid 
 her down carefully by the side of a fire, and 
 scraped ofl" very gently the seaweed and barnacles 
 from her body, and thus by degrees restored her. 
 
 When she had quite recovered, Ihuatamai and 
 Ihuwareware looked upon her with pleasure, and 
 took her as a wife between them both ; they then 
 asked her to tell them who she was, and what was 
 her name ; this she did not disclose to them, but 
 * See page 54. 
 
 E 3 
 
82 POLYNESIAN MYTHOLOGY. 
 
 she changed her name, and called herself Ihungaru- 
 paegi, or the Stranded-log-of-timber. 
 
 After she had lived with these two brothers for 
 a long time, Ihuwareware went to pay a visit to 
 his superior chief, Tinirau, and to relate the ad- 
 ventui-es which had happened ; and when Tinirau 
 heard all that had taken place, he went to bring 
 away the young stranger as a wife for himself, and 
 she was given up to him ; but before she was so 
 given to him, she had conceived a child by Ihu- 
 atamai, and when she went to live with Tinirau it 
 was near the time when the child should be born. 
 
 Tinirau took her home with him to his residence 
 on an island called Motu-tapu : he had two other 
 wives living there — they were the daughters of 
 Mangamanga-i-atua, and their names were Hara- 
 taunga and Horotata. Now, when these two wo- 
 men saw the young stranger coming along in their 
 husband's company, as if she was his wife, they 
 could not endure it, and they aibused Hinauri on 
 account of her conduct with their husband ; at last 
 they proceeded so far as to attempt to strike her, 
 and to kill her, and they cursed her bitterly. When 
 they treated her in this manner the heart of Hin- 
 auri became gloomy with grief and mortification, 
 so she began to utter incantations against them, 
 and repeated one so powerful that hardly had 
 she finished it when the two women fell flat 
 
rupe's ascent into heaven. 83 
 
 on the ground with the soles of their feet pro- 
 jecting upwards, and lay quite dead upon the 
 earth, and her husband was thus left free for her 
 alone. 
 
 All this time Hinauri was lost to her friends 
 and home, and her young brother Mauimua, after- 
 wards called Rupe, could do nothing but think of 
 her ; and excessive love for his sister, and sorrow 
 at her departure, so harassed him, that he said he 
 could no longer remain at rest, but that he must 
 go and seek for his sister. 
 
 So he departed upon this undertaking, and visited 
 every place he could think of without missing 
 one of them, yet could he nowhere find his sister ; 
 at last, Rupe thought that he would ascend to the 
 heavens to consult his great ancestor Rehua, who 
 dwelt there at a place named Te Putahi-nui-o- 
 Rehua, and in fulfilment of this design he began 
 his ascent to the heavenly regions. 
 
 Rupe continued his ascent, seeking everywhere 
 hastily for Rehua ; at last, he reached a place where 
 people were dwelling, and when he saw them, he* 
 spoke to them, saying, "Are the heavens above 
 this inhabited V and the people dwelling there 
 answered him, " They are inhabited.'" And he 
 again asked them, " Can I reach those heavens ? '^ 
 and they replied, "You cannot reach them, the 
 
84 POLYNESIAN MYTHOLOGY. 
 
 heavens above these are those the boundaries of 
 which were fixed by Tane/' 
 
 But Rupe forced a way up through those 
 heavens, and got above them, and found an in- 
 habited place ; and he asked the inhabitants of it, 
 saying, "Are the heavens above these inhabited?" 
 and the people answered him, " They are inha- 
 bited/' And he again asked, "Do you think I 
 can reach them?" and they replied, "No, you will 
 not be able to reach them, those heavens were fixed 
 there by Tane." 
 
 Rupe, however, forced a way through those 
 heavens too, and thus he continued to do until he 
 reached the tenth heaven, and there he found the 
 abode of Rehua. When Rehua saw a stranger 
 approaching, he went forward and gave liim the 
 usual welcome, lamenting over him ; Rehua made 
 his lamentation without knowing who the stranger 
 was, but Rupe in his lament made use of prayers 
 by which he enabled Rehua to guess who he was. 
 
 When they had each ended their lamentation, 
 ■ Rehua called to his servants, " Light a fire, and 
 get every tiling ready for cooking food."" The 
 slaves soon made the fire burn up brightly, and 
 brought hollow calabashes, all ready to have food 
 placed in them, and laid them down before Rehua. 
 All this time Rupe was wondering whence the food 
 
RUPES ASCENT INTO HEAVEN. 85 
 
 was to come from with which the calabashes, which 
 the slaves had brought, were to be filled ; but pre- 
 sently he observed that Rehua was slowly loosen- 
 ing the thick bands which enveloped his locks 
 around and upon the top of his head ; and when 
 his long locks all floated loosely, he shook the 
 dense masses of his hair, and forth from them came 
 flying flocks of the Tui birds, which had been 
 nestling there, feeding upon insects ; and as they 
 flew forth, the slaves caught and killed them, and 
 filled the calabashes with them, and took them 
 to the fire, and put them on to cook, and when 
 they were done, they carried them and laid them 
 before Rupe as a present, and then placed them 
 beside him that he might eat, and Rehua re- 
 quested him to eat food, but Rupe answered him, 
 " Nay, but I cannot eat this food ; I saw these 
 birds loosened and take wing from thy locks ; 
 who would dare to eat birds that had fed upon 
 insects in thy sacred head?'' For the reasons 
 he thus stated, Rupe feared that man of ancient 
 days, and the calabashes still stood near him un- 
 touched. 
 
 At last, Rupe ventured to ask Rehua, saying, 
 " Rehua, has a confused murmur of voices fi:om 
 the world below reached you upon any subject re- 
 garding which I am interested ?" And Rehua an- 
 swered him, "Yes, such a murmuring of distant 
 
86 POLYNESIAN MYTHOLOGY. 
 
 voices has reached me from the island of Motu-tapu 
 in the world below these/' 
 
 When Rupe heard this, he immediately by his 
 enchantments changed himself into a pigeon, and 
 took flio'ht downwards towards tlie island of 
 
 o 
 
 Motu-tapu ; on, on he flew, until he reached the 
 island, and the dwelling of Tinirau, and then he 
 alighted right upon the window-sill of his house. 
 Some of Tinirau s people saw him, and exclaimed, 
 " Ha ! ha ! there 's a bird, there 's a bird ; '" whilst 
 some called out, " Make haste, spear him, spear 
 him ;" and one threw a spear at him, but he 
 turned it aside with his bill, and it passed on one 
 side of him, and struck the piece of wood on 
 which he was sitting, and the spear was broken ; 
 then they saw that it was no use to try to spear 
 the bird, so they made a noose, and endeavoured 
 to slip it gently over his head, but he turned his 
 head on one side, and they found that they could not 
 snare him. His young sister now suspected some- 
 thing, so she said to the people who were trying to 
 kill or snare the bird, " Leave the bird quiet for a 
 minute until I look at it ;" and when she had 
 looked well at it, she knew that it was her brother, 
 so she asked him, saying, "What is the cause 
 which has made you thus come here V and the 
 pigeon immediately began to open and shut its 
 little bill, as if it was trying to speak. His young 
 
kupe's ascent into heaven. 87 
 
 sister now called out to Tinirau, " Oh, husband, 
 here is your brother-in-law;'' and her husband said 
 in reply, "What is his name?'' and she answered, 
 " It is my brother Rupe." It happened that upon 
 this very day, Hinauri's little child was born, then 
 Rupe repeated this form of greeting to his sister, 
 the name of which is Toetoetu : — 
 
 " Hinauri, 
 Hinauri is the sister, 
 And Rupe is her brother, 
 But how came he here ] 
 Came he by trayelling on the earth, 
 Or came he through the air "? 
 Let your path be through the air." 
 
 As soon as Rupe had ceased his lamentation of 
 welcome to his sister, she commenced hers, and 
 answered him, saying,-^ — 
 
 " Rupe is the brother. 
 And Hina is his young sister, 
 But how came he here ] 
 Came he by travelling on the earth. 
 Or came he through the air] 
 Let your path be now upwards through the air 
 To Rehua." 
 
 Hardly had his young sister finished repeating 
 this poem, before Rupe had caught her up with her 
 new-born baby : in a moment they were gone. 
 Thus the brother and sister departed together, with 
 the infant, carrying with them the placenta to 
 bury it with the usual rites ; and they ascended up 
 
88 POLYNESIAN MYTHOLOGY. 
 
 to Rehua, and as tliey passed tlirougli the air, the 
 placenta was accidentally dropped, and falling into 
 the sea, was devoured by a shark, and this cir- 
 cumstance was what caused the multitude of 
 large eggs which are now found in the inside of 
 the shark. 
 
 At length the brother and sister arrived at the 
 dwelling place of Rehua, which was called Te Pu- 
 tahi-nui-o-Rehua. The old man was unable to 
 keep his court-yard clean for himself, and his 
 people neglected to do so from idleness ; thus it was 
 left in a very filthy state. Rupe, who was dis- 
 pleased at seeing this, one day said to Rehua, " Oh, 
 Rehua, they leave this court-yard of yours in a 
 very filthy state;'' and then he added, "Your 
 people are such a set of lazy rogues, that if every 
 mess of dirt was a lizard, I doubt if they could 
 even take the trouble to touch its tail to make it 
 run away \'' and this saying passed into a proverb. 
 
 At last, Rupe thought that he could clean and 
 beautify, in some respects, Rehua's dwelling for him, 
 so he made two wooden shovels for his work, one 
 of which he called Tahitahia, and the other Rake- 
 rakea, and with them he quite cleansed and puri- 
 fied Rehua's court-yard. He then added a build- 
 ing to Rehua's dwelling, but fixing one of the 
 beams of it badly, Rehua's son, Kaitangata, was 
 one day killed from hanging on to this beam, 
 
rupe's ascent into heaven. 89 
 
 whicli giving way and springing back, he was 
 thrown down and died, and his blood running 
 about over part of the heavens, stained them, and 
 formed what we now call a ruddiness in the sky ; 
 when, therefore, a red and ruddy tinge is seen in 
 the heavens, men say, " Ah ! Kaitangata stained 
 the heavens with his blood/' 
 
 Rupe's first name was Maui-mua ; it was after he 
 was transformed into a bird that he took the name 
 of Rupe. 
 
 * The. part of the tradition which relates to the death of Kai- 
 tangata is considerably shortened in the translation, as not being' 
 likely to interest the European reader. 
 
THE LEGEND OF KAE'S THEFT OF 
 THE WHALE. 
 
 Soon after Tulmruhuru was born, Tinirau endea- 
 voured to find a skilful magician, who might per- 
 form the necessary enchantments and incantations 
 to render the child a fortunate and successful war- 
 rior, and Kae was the name of the old magician, 
 whom some of his friends brought to him for this 
 purpose. In due time Kae arrived at the village 
 where Tinirau lived, and he performed the proper 
 enchantments with fitting ceremonies over the infant. 
 
 When all these things had been rightly con- 
 cluded, Tinirau gave a signal to a pet whale that 
 he had tamed, to come on shore ; this whale's name 
 was Tutunui. When it knew that its master wanted 
 it, it left the ocean in which it was sporting about, 
 and came to the shore, and its master laid hold of 
 it, and cut a slice of its flesh ofi" to make a feast 
 for the old magician, and he cooked it, and gave a 
 jDortion of it to Kae, who found it very savoury, 
 and praised the dish very much. 
 
 Shortly afterwards, Kae said it was necessary for 
 him to return to his own village, which was named 
 Te Tihi-o-Manono ; so Tinirau ordered a canoe to be 
 got ready for him to take him back, but Kae made 
 
KAES THEFT OF THE WHALE. 91 
 
 excuses, and said he did not like to go back in the 
 canoe, and remained where he was. This, however, 
 was a mere trick upon his part, his real object 
 being to get Tinirau to permit him to go back upon 
 the whale, upon Tutunui, for he now knew how 
 savoury the flesh of that fish was. 
 
 At last Tinirau lent Tutunui to the old magician 
 to carry him home, but he gave him very particular 
 directions, telling him, " When you get so near the 
 shore, that the fish touches the bottom, it will shake 
 itself to let you know, and you mast then, without 
 any delay, jump ofi* it upon the right side.'' 
 
 He then wished Kae farewell, and the old magi- 
 cian started, and away went the whale through the 
 water with him. 
 
 When they came close to the shore at Kae's vil- 
 lage, and the whale felt the bottom, it shook itself 
 as a sign to Kae to jump off" and wade ashore, but 
 it was of no use ; the old magician stuck fast to 
 the whale, and pressed it down against the bottom 
 as hard as he could ; in vain the fish continued 
 to shake itself; Kae held on to it, and would not 
 jump off", and in its struggles the blow-holes of 
 Tutunui got stopped up with sand, and ifc died. 
 
 Kae and his people then managed to drag up the 
 body of Tutunui on shore, intending to feast upon 
 it ; and this circumstance became afterwards the 
 cause of a war against that tribe, who were called 
 ''The descendants of Poporokewa.'' When they 
 
92 POLYNESIAN MYTHOLOGY. 
 
 had dragged Tutunui on shore, they cut its body- 
 up and cooked it in ovens, covering the flesh up 
 with the fragrant leaves of the Koromiko before 
 they heaped earth upon the ovens, and the fat of 
 Tutunui adliered to the leaves of the Koromiko, and 
 they continue greasy to this day, so that if Koromiko 
 boughs are put upon the fire and become greasy, 
 the proverb says — " There's some of the savouriness 
 of Tutunui." 
 
 Tinirau continued anxiously to look for the re- 
 turn of Tutunui, and when a long time had elapsed 
 without its coming back again, he began to say to 
 himself, "Well, I wonder where my whale can be 
 stopping ! " But when Kae and his people had 
 cooked the flesh of the whale, and the ovens were 
 opened, a savoury scent was wafted across the sea 
 to Tinirau, and both he and his wife smelt it quite 
 plainly, and then they knew very well that Kae 
 had killed the pet which they had tamed for their 
 little darling Tuhuruhuru, and that he had eaten it. 
 
 Without any delay, Tinirau's people dragged 
 down to the sea a large canoe which belonged to 
 one of his wives, and forty women forthwith em- 
 barked in it; none but women went, as this would 
 be less likely to excite any suspicion in Kae that 
 they had come with a hostile object ; amongst them 
 were Hine-i-te-iwaiwa, E-aukatauri, Raukatamea, 
 Itiiti, Rekareka, and Rua-hau-a-Tangaroa, and other 
 females of note, whose names have not been pre- 
 
kae's theft of the whale. 93 
 
 served ; just before the canoe started, Tinirau's 
 youngest sister asked liim, " What are the marks 
 by Avhich we shall know Kae V and he answered 
 her, " Oh, you cannot mistake him, his teeth are 
 uneven and all overlap one another/' 
 
 Well, away they paddled, and in due time they 
 arrived at the village of the old magician Kae, and 
 his tribe all collected to see the strangers ; towards 
 night, when it grew dark, a fire was lighted in 
 the house of Kae, and a crowd collected inside it, 
 until it was filled ; one side was quite occupied 
 with the crowd of visitors, and the other side of 
 the house with the people of Kae's tribe. The old 
 magician himself sat at the foot of the main pillar 
 which supported the roof of the house, and mats 
 were laid down there for him to sleep on (but the 
 strangers did not yet know which was Kae, for it 
 did not accord with the Maori's rules of politeness 
 to ask the names of the chiefs, it being supposed 
 fi:om their fame and greatness that they are known 
 by everybody). 
 
 In order to find out which was Kae, Tinirau's 
 people had arranged, that they would try by wit 
 and fun to make everybody laugh, and when the 
 people opened their mouths, to watch which of them 
 had uneven teeth that lapped across one another, 
 and thus discover which was Kae. 
 
 In order, therefore, to make them laugh, Eauka- 
 tauri exhibited all her amusing tricks and games ; 
 
94 POLYNESIAN MYTHOLOGY. 
 
 she made them sing and play upon the flute, and 
 upon the putorino, and beat time with castanets 
 of bone and wood whilst they sang ; and they 
 played at iiuora, and the kind of ti in which many 
 motions are made with the fingers and hands, and 
 the kind of ti in which, whilst the players sing, 
 they rapidly throw short sticks to one another, keep- 
 ing time to the tune which they are singing ; and she 
 played upon an instrument like a jew's-harp for 
 them, and made puppets dance, and made them all 
 sing whilst they played with large whizgigs ; and 
 after they had done all these things, the man they 
 thought was Kae had never even once laughed. 
 
 Then the party who had come from Tinirau's, 
 all began to consult together, and to say what can 
 we do to make that fellow laugh, and for a long 
 time they thought of some plan by which they 
 might take Kae in, and make him laugh ; at last 
 they thought of one, which was, that they should 
 all sing a droll comic song; so suddenly they all 
 began to sing together, at the same time making 
 most curious faces, and shaking their hands and 
 arms in time to the tune. 
 
 When they had ended their song, the old magi- 
 cian could not help laughing out quite heartily, 
 and those who were watching him closely at once 
 recognised him, for there they saw pieces of the 
 flesh of Tutunui still sticking between his teeth, 
 and his teeth were uneven and all overlapped one 
 
kae's theft of the whale. 95 
 
 another. From this circumstance a proverb has 
 been preserved among the Maories to the present 
 day — for if any one on listening to a story told 
 by another is amused at it and laughs, one of the 
 bystanders says, "Ah, there 's Kae laughing.'' 
 
 No sooner did the women who had come from 
 Tinirau's see the flesh of Tutunui sticking in Race's 
 teeth than they made an excuse for letting the fire 
 burn dimly in the house, saying, that they wanted 
 to go to sleep — their real object, however, being to 
 be able to perform their enchantments without 
 being seen ; but the old magician, who suspected 
 something, took two round pieces of mother-of-pearl 
 shell, and stuck one in the socket of each eye, so 
 that the strangers, observing the faint rays of light 
 reflected from the surface of the mother-of-pearl, 
 might think they saw the white of his eyes, and 
 that he was still awake. 
 
 The women from Tinirau's went on, however, 
 with their enchantments, and by their magical arts 
 threw every one in the house into an enchanted 
 sleep, with the intention, when they had done this, 
 of carrying off Kae by stealth. So soon as Kae 
 and the people in the house were all deep in this 
 enchanted sleep, the women ranged themselves in a 
 long row, the whole way from the place where Kae 
 was sleeping down to their canoe ; they all stood 
 in a straight line, with a little interval between 
 
96 POLYNESIAN MYTHOLOGY. 
 
 each of them ; and then two of them went to fetch 
 Kae, and hfted the old magician gently np, rolled 
 up in his cloaks, just as he had laid himself down 
 to sleep, and placed him gently in the arms of 
 those Avho stood near the door, who passed him 
 on to tw^o others, and thus they handed him on 
 from one to another, until he at last reached the 
 arms of the two women who were standinof in the 
 canoe ready to receive him ; and they laid him 
 down very gently in the canoe, fast asleep as he 
 was ; and thus the old magician Kae was carried 
 off by Hine-i-te-iwaiwa and Raukatauri. 
 
 When the women reached the village of Tinirau 
 in their canoe, they again took up Kae, and carried 
 him very gently up to the house of Tinirau, and 
 laid him down fast asleep close to the central pillar, 
 which supported the ridge-pole of the house, so 
 that the place where he slept in the house of Tini- 
 rau was exactly like his sleeping-place in his own 
 house. The house of Kae was, however, a large 
 circular house, without a ridge-pole, but with raft- 
 ers springing from the central pillar, running down 
 like rays to low side posts in the circular wall ; 
 whilst the house of Tinirau was a long house, with 
 a ridge-pole running the entire length of the roof, 
 and resting upon the pillar in its centre. 
 
 When Tinirau heard that the old magician had 
 been brought to his village, he caused orders to be 
 
kae's theft of the whale, 97 
 
 given to liis tribe that when he made his appear- 
 ance in the morning, going to the house where Kae 
 was, they should all call out loud, " Here comes 
 Tinirau, here comes Tinirau,'' as if he was coming 
 as a visitor into the village of Kae, so that the old 
 magician on hearing them might think that he was 
 still at home. 
 
 At broad daylight next morning, when Tinirau's 
 people saw him passing along througli the village 
 towards his house, they all shouted aloud, " Here 
 comes Tinirau, here comes Tinirau ;'' and Kae, who 
 heard the cries, started up from his enchanted 
 sleep quite drowsy and confused, whilst Tinirau 
 passed straight on, and sat down just outside the 
 door of his house, so that he could look into it, 
 and, looking in, he saw Kae, and saluted him, 
 saying, " Salutations to you, O Kae ! " and then he 
 asked him, saying, " How came you here V and 
 the old magician replied, " Nay, but rather how 
 came you here ? " 
 
 Tinirau replied, " Just look, then, at the house, 
 and see if you recognise it ? '' 
 
 But Kae, who was still stupified by his sleep, 
 lookiug round, saw he was lying in his own place 
 at the foot of the pillar, and said, " This is my 
 house/' 
 
 Tinirau asked him, "Where was the window 
 placed in your house ? '' 
 
 F 
 
98 
 
 POLYNESIAN MYTHOLOGY. 
 
 Kae started and looked ; the whole appearance 
 of his house appeared to be changed ; he at once 
 guessed the truth, that the house he was in be- 
 longed to Tinirau ; and the old magician, who saw 
 that his hour had come, bowed down his head in si- 
 lence to the earth, and they seized him, and dragged 
 him out, and slew him : thus perished Kae. 
 
 The news of his death at last reached his tribe 
 — the descendants of Poporokewa ; and they even- 
 tually attacked the fortress of Tinirau with a large 
 army, and avenged the death of Kae by slaying 
 Tinirau's son. 
 
 HATIVB HOUSE. 
 
THE LEGEND OF TUWHAKARARO, 
 
 HOW HE WAS MUKDEEED AND AVENGED. 
 
 Now about this time Tuliuruliiiru, the son of Rupe's 
 sister, grew up to man's estate, and he married 
 Apakura, and she gave birth to a son whom they 
 named Tuwhakararo, and afterwards to a daughter 
 named Mairatea ; she had then several other chil- 
 dren ; then she gave birth to "Whakatau-potiki ; 
 afterwards her last child was born, and its name 
 was Reimatua. 
 
 When Mairatea grew up, she was married to the 
 son of a chief named Poporokewa, the chief of the 
 Ati-Hapai tribe, and she accompanied her husband 
 to his home ; but Tuwhakararo remained at his own 
 village, and after a time he longed to see his sister, 
 and thought he would go and pay her a visit ; so 
 he went, and arrived at a very large liouse belong- 
 ing to the tribe Poporokewa, the name of which was 
 Uru-o-Manono ; all the family and dependants of 
 Poporokewa lived in that house, and Tuwhakararo 
 remained there with them. It happened that a 
 
 F 2 
 
100 POLYNESIAN MYTHOLOGY. 
 
 young sister of his brotlier-in-law, whose name was 
 Maurea, took a great fancy to him, and showed 
 that she hked him, although, at the very time, she 
 was carrying on a courtship with another young 
 man of the Ati-Hapai tribe. 
 
 AVhilst Tuwhakararo was on this visit to his 
 brother-in-law, some of the young men of the Ati- 
 Hapai tribe asked him one day to wrestle with 
 them, and he, agreeing to this, stood up to wrestle, 
 and the one who came forward as his competitor 
 was the sweetheart of his brother-in-law's young 
 sister. Tuwhakararo laid hold of the young man, 
 and soon gave him a severe fall. That match being 
 over, they both stood up again, and Tuwhakararo, 
 lifting him in his arms, gave him another severe 
 fall ; and all the 3^oung people of the Ati-Hapai 
 tribe burst out laughing at the youth, for having 
 had two such heavy falls from Tuwhakararo, and 
 he sat down upon the ground, looking very foolish, 
 and feeling exceedingly sulky and provoked at being 
 laughed at by everybody. 
 
 Tuwhakararo, having also finished wrestling, sat 
 down too, and began to put on his clothes again, 
 and whilst he was in the act of putting his head 
 through his cloak, the young man he had thrown 
 in wrestling ran up, and just as his head appeared 
 through the cloak threw a handful of sand in his e3^es. 
 Tuwhakararo, wild with pain, could see nothing, 
 
THE MURDER OF TUWHAKARARO. 101 
 
 and began to rub his eyes, to get the dust out and 
 to ease the anguish ; the 3^oung man then struck 
 Jiim on the head, and killed him. The people of 
 the Ati-Hapai tribe then ran in upon him and cut 
 his body up, and afterwards devoured it; and they 
 took his bones, and hung them up in the roof, 
 under the ridge-pole of their liouse Te Uru-o- 
 Manono. 
 
 Whilst they were hung up there the bones rat- 
 tled together, and his sister heard them, and it 
 seemed to her as if they made a sound like " Taupa- 
 roro, Tauparoro;'' and she listened again to the 
 rattling of the bones, and again she heard the 
 words " Tauparoro, Tauparoro/' And the sister of 
 Tawhakararo looking up to the bones, said, " You 
 rattle in vain, bones of him who was devoured 
 by the Ati-Hapai tribe, for who is there to lament 
 over him or to avenge his death V 
 
 At last the news of the sad event which had 
 taken place reached the ears of his brother, Wha- 
 katau-potiki, and of his other brothers, and when 
 they heard it they were grieved and pained at 
 the fate of their brother, and at last Whakatau- 
 potiki adopted a firm resolution to go and avenge 
 Tawhakararo's death, and as the rest of his tribe 
 agreed in this purpose, they began without delay to 
 build canoes for its execution. 
 
 They named some of their canoes the Whiritoa, 
 
102 POLYNESIAN MYTHOLOGY. 
 
 the Tapatapaliukarere, tlie Toroa-i-taipakilii, the 
 Hakirere, and the Mahunu-awatea, and to all the 
 other canoes which they prepared for this purpose 
 they also gave names ; and when they had finished 
 lashing on the top-boards of their canoes, their 
 mother Apakura, with all her female attendants, 
 began to beat and prepare fern root for the war- 
 riors to carry with them as provisions for their 
 voyage, and whilst the females were thus engaged 
 in beating and preparing fern root for the war 
 party who were about to start to revenge the 
 death of Tuwhakararo, they kept on repeating a 
 lament for the young man which might rouse the 
 feelings of the warriors. 
 
 Lo, the army of Whakatau-potiki now embarked; 
 they started in a thousand canoes, and floated out 
 into the open sea, and proceeding upon their course, 
 they landed at a certain place which lay in their 
 route, and there the army of Whakatau had a re- 
 view, to show how well they could go through 
 their manoeuvres. They were formed into columns, 
 and one column, with fierce shouts and yells, after 
 a war dance, sprang upon the supposed enemy, and 
 whilst they were thus engaged with their imaginary 
 foe, a second column, with wild cries, advanced to 
 their support ; then the first column of warriors 
 retired to re-form, and thus column after column 
 feigned to charge their foes. 
 
WAR DANCE. 
 
THE MURDEK OF TUWHAKARARO. 103 
 
 Then one body of the warriors rushed to an 
 adjoining creek and tried to jump across it, but 
 they could not. A band of men under Wha- 
 katau's immediate command were sitting upon 
 the ground watching the others, and when the 
 first body gave up in despair all thoughts of 
 overleaping the creek, tliis chosen band of Wha- 
 katau rose from the ground, started forward, 
 reached in good order the edge of the creek, and 
 sprang easily across it (the whole body of them to 
 the other side). 
 
 When the review was ended, Whakatau made a 
 speech to the warriors, saying, " Warriors, all of you 
 listen to me. We will not finish our voyage until 
 the dark night, lest we should be seen by the people 
 we are about to attack, and thus fail in surprising 
 them." 
 
 Just as it was dark, Whakatau ordered his own 
 chosen band of warriors to go and pull the plugs 
 out of all the canoes but their own, and they, in 
 obedience to his orders, went round and pulled all 
 the plugs out of the canoes, and thus they did to 
 the whole of them without missing a single canoe 
 of the whole thousand. 
 
 This having been done, Whakatau called aloud 
 to the whole force, " Now my men, let us em- 
 bark at once this very night.'' Then the warriors 
 hurriedly arose in the darkness, and all was confu- 
 sion and noise, and one canoe was launched, and then 
 
104 POLYNESIAN MITHOLOGY. 
 
 another, and another, until all were afloat on the 
 sea. Then they all embarked, and the several crews 
 sprang cheerfully into their own canoes ; but lo, 
 presently the canoes all began to sink, one after the 
 other, and the crews were compelled again to seek 
 the shore, and to busy themselves there in repairing 
 them. In the meantime the chosen band of warriors 
 of Wbakatau urged on their canoes, leaving the others 
 behind, and when they drew near the place where 
 the house called the Uru-o-Manono was situated, they 
 landed. Then the warriors silently surrounded the 
 house in ranks throughout its whole circumference, 
 and each of the eight doors of the house they 
 guarded by a band of men, and Whakatau laid hold 
 of a man named Hioi, whom they caught outside of 
 the house, and he questioned him, saying, " Where 
 is my sister now V And Hioi answered him, " She 
 is in the house.'^ And he asked him again, " In 
 what part of the house does Poporokewa sleep?" 
 Hioi replied, " At the foot of the large pillar which 
 supports the ridge-pole of the house.'" Whakatau 
 next asked, " Has he any distinguishing mark by 
 which we may know him?'' Hioi answered, " You 
 may know him by one of his teeth being broken." 
 Whakatau asked him one question more, saying, 
 "In what part of the house does my sister sleep?" 
 And Hioi answered him, " She sleeps close to that 
 door." 
 
 Whakatau-potiki asked him no further questions, 
 
THE MURDER OF TUWHAKARARO. 105 
 
 but took the fellow and cut out his tongue, and 
 when he had done so he made him talk, and he still 
 spoke quite distinctly, although a great part of liis 
 tongue was cut out. Whakatau then took him 
 again, and cut his tongue off quite close to the root, 
 and he made him try to talk again, and nothing 
 but an indistinct mumbling could be heard, so he 
 then ordered the man into the house to send his 
 sister out to him. 
 
 Hioi went as he was told to send Whakatau's 
 sister to him, for she was then in the Uru-o-Manono, 
 the house of her father-in-law, Poporokewa. When 
 he got inside, the whole mass of the Ati-Hapai tribe 
 who were sitting saw him come in, and some of 
 them asked him where he had been to, and what 
 he had gone for ; but what was the use of their 
 talking to him, since he could do nothing but mum- 
 ble out indistinct words in reply, and those who 
 were sitting near him wondered what could be the 
 matter. 
 
 But the sister of Whakatau guessed in a moment 
 that this was some device of her brother's, and at 
 once went out of the house, and found Whaka- 
 tau, and she and her brother wept together, partly 
 from joy at their meeting, partly from sorrow in 
 thinking of the melancholy death of their brother 
 since they had last met. 
 
 When they had done weeping, Whakatau asked 
 
 F 3 
 
106 POLYNESIAN MYTHOLOGY. 
 
 her, " In what part of the house does Poporokewa 
 sleep ?" And she answered him, " He sleeps at the 
 foot of the large pillar which supports the ridge-pole 
 of the house/' And then she added, " But oh, my 
 brother, a great part of the Ati-Hapai tribe have 
 seen you before, and they will know you/' Her 
 brother then asked her, " What then do you think I 
 had better do ? " His sister answered, " You had 
 better cut your hair quite short to disguise yourself. 
 
 He consented to this being done, so his sister 
 cut his hair quite close for him, and when she had 
 done this she rubbed his face all over with charcoal, 
 and then he and his sister went together into the 
 house. The fire .in the house had got quite low 
 some time before, and when they entered, the peo- 
 ple near where they went in, cried out, "Make 
 up the fire, make up the fire ; here 's a 
 stranger, here's a stranger/' So they blew up 
 the fire and made it burn brightly, and many of 
 them came to see Whakatau-potiki, and when they 
 had looked well at him, they broke out laughing, 
 and said, "What a black-looking fellow he is!" 
 Even Poporokewa burst out laughing at his appear- 
 ance, and Whakatau, when he saw him laugh, at 
 once recognised him by his broken tooth. 
 
 Whakatau-potiki had taken a stout rope with 
 him when he went into the house, and he held this 
 ready coiled in his hand, with a noose at one end of 
 
THE MURDER OF TUWHAKARARO. 107 
 
 it ; and as soon as he recognised Poporokewa, he 
 slily dropped the noose over his head, and suddenly 
 hauling it tight, it got fast round liis neck : then, 
 still holding the rope in his hand, and lengthening it 
 by degrees as he went, Whakatau and his sister 
 rushed out of the house ; and he still hauHng with 
 all his strength on the rope, climbed up on the roof, 
 repeating a powerful incantation. 
 
 Then each warrior sprang up into his place from 
 the ground, on which they had been lying down to 
 conceal themselves, and they set fire to the house 
 in several places at once, and slaughtered all those 
 who tried to escape. Thus they burnt the TJru-o- 
 Manono, and all those who were in it, and then 
 the warriors returned, and carried with them joyful 
 news to Apakura, the mother of Tuwhakararo. 
 
THE LEGEND OF RATA, 
 
 HIS ADVENTURES WITH THE ENCHANTED TREE AND REVENGE 
 OF HIS father's murder. 
 
 Befoee Tawliaki ascended up into the heavens, a 
 son named Wahieroa had been born to him by his 
 first wife. As soon as Wahieroa grew to man's 
 estate, he took Kura for a wife, and she bore him 
 a son whom they called Rata. Wahieroa was slain 
 treacherously by a chief named Matukutakotako, 
 but his son Rata was born some time before his 
 death. It therefore became his duty to revenge 
 the death of his father Wahieroa, and Rata having 
 gTOwn up, at last devised a plan for doing this; he 
 therefore gave the necessary orders to his dependants, 
 at the same time saying to them, " I am about to 
 go in search of the man who slew my fatlier.'' 
 
 He then started upon a journey for this purpose, 
 and at length arrived at tiie entrance to the place 
 of Matukutakotako ; he found there a man who 
 was left in charge of it, sitting at the entrance to 
 the court-yard, and he asked him, saying, " Where 
 is the man who killed my father ? '' The man who 
 
THE ADVENTURES OF RATA. 100 
 
 was left in charge of the place answered him — 
 " He lives beneath in the earth there, and I am left 
 here by him, to call to him and warn him when 
 the new moon appears ; at that season he rises and 
 comes forth upon the earth, and devours men as 
 his food/' 
 
 Rata then said to him, " All that you say is true, 
 but how can he know when the proper time comes 
 for him to rise up from the earth?" The man re 
 plied, " I call aloud to him/' 
 
 Then said Rata, "When will there be a new 
 moon V And the man who was left to take care 
 of the place answered him, " In two nights hence. 
 Do you now return to your own village, but on the 
 morning of the second day from this time come 
 here again to me/' 
 
 Rata, in compliance with these directions, re- 
 turned to his own dwelling, and waited there 
 until the time that had been appointed him, 
 and on the morning of that day he again jour- 
 neyed along the road he had previously travelled, 
 and found the man sitting in the same place, 
 and he asked him, saying, " Do you know any spot 
 where I can conceal myself, and lie hid from the 
 enemy with whom I am about to fight, from Ma- 
 tukutakotako?" The man replied, "Come with 
 me until I show you the two fountains of clear 
 water." 
 
110 POLYNESIAN MYTHOLOGY. 
 
 They then went togetlier until they came to the 
 two fountains. 
 
 The man then said to Rata, "The spot that we 
 stand on is the place where Matuku rises up from 
 the earth, and yonder fountain is the one in which 
 he combs and Avashes his dishevelled hair, but this 
 fountain is the one he uses to reflect his face 
 in whilst he dresses it ; you cannot kill him 
 whilst he is at the fountain he uses to reflect 
 his face in, because your shadow would be also 
 reflected in it, and he would see it ; but at the 
 fountain in which he washes his hair, you may 
 smite and slay him/' 
 
 Rata then asked the man, "Will he make his 
 appearance from the earth this evening?'' And 
 the man answered, "Yes/" 
 
 They had not waited long there, when evening 
 arrived, and the moon became visible, and the man 
 said to Rata, " Do you now go and hide yourself 
 near the brink of the fountain in which he washes 
 his hair ;" and Rata went and hid himself near 
 the edge of the fountain, and the man who had 
 been left to watch for the purpose shouted aloud, 
 " Ho, Ho, the new moon is visible — a moon two 
 days old." And Matukutakotako heard liim, and 
 seizing his two-handed wooden sword, he rose 
 up from the earth there, and went straight to his 
 two fountains ; then he laid down his two-handed 
 
THE ADVENTUEES OF EATA. Ill 
 
 wooden sword on tbe ground, at the edge of the 
 fountain where he dressed liis hair, and kneeling 
 down on both knees beside it, he loosened the 
 strings which bound up his long locks, and shook 
 out his dishevelled hair, and plunged down his-head 
 into the cool clear waters of the fountain. So Rata 
 creeping out from where he lay hid, rapidly moved 
 up, and stood behind him, and as Matuku-takotako 
 raised his head from the water, Rata with one 
 hand seized him by the hair, while with the other 
 he smote and slew him ; thus he aveuged the death 
 of his father Wahieroa. 
 
 Rata then asked the man whom lie had found in 
 charge of the place, " Where shall I find the bones 
 of Wahieroa my father V And the keeper of the 
 place answered him, " They are not here; a strange 
 people who live at a distance came and carried 
 them off." 
 
 Upon hearing this. Rata returned to. his own 
 village, and there reflected over many designs by 
 which he might recover the bones of his father. 
 
 At length he thought of an excellent plan for 
 this purpose, so lie went into the forest and having 
 found a very tall tree, quite straight throughout its 
 entire length, he felled it, and cut off* its noble branch- 
 ing top, intending to fashion the trunk into a canoe ; 
 and all the insects which inhabit trees, and the 
 spirits of tlie forests, were very angry at this, and 
 
112 POLYNESIAN MYTHOLOGY. 
 
 as soon as Rata had returned to the village at even- 
 ing, when his day's work was ended, they all came 
 and took the tree, and raised it up again, and the 
 innumerable multitude of insects, birds, and spirits, 
 who are called " The offspring of Hakuturi," worked 
 away at replacing each little chip and shaving in 
 its proper place, and sang aloud their incantations 
 as they worked ; this was what they sang with a 
 confused noise of various voices : — 
 
 Fly together, chips and shavings, 
 Stick ye fast together, 
 Hold ye fast together ; 
 Stand upright again, tree ! 
 
 Early the next morning back came Rata, intend- 
 ing to work at hewing the trunk of his tree into a 
 canoe. When he got to the place where he had 
 left the trunk lying on the ground, at first he 
 could noi^find it, and if that fine tall straight tree, 
 which he saw standing whole and sound in the 
 forest, was the same he thought he had cut 
 down, there it was now erect again ; however 
 he stepped up to it, and manfully hewing away 
 at it again, he felled it to the ground once more, 
 and ofi* he cut its fine branching top again, and 
 began to hollow out the hold of the canoe, and 
 to slope off its prow and the stern into their proper 
 gracefully curved forms ; and in the evening, when 
 
THE ADVENTUEES OF KATA. 113 
 
 it became too dark to work, lie returned to his 
 village. 
 
 As soon as lie was gone, back came the innu- 
 merable multitudes of insects, birds, and spirits, 
 who are called the offspring of Hakuturi, and they 
 raised up the tree upon its stump once more, and 
 with a confused noise of various voices, they sang 
 incantations as they woj^ked, and when they had 
 ended these, the tree again stood sound as ever in 
 its former place in the forest. 
 
 The morning dawned, and Rata returned once 
 more to work at his canoe. When he reached the 
 place, was not he amazed to see the tree standing 
 up in the forest, untouched, just as he had at first 
 found it? But he, nothing daunted, hews away at it 
 again, and down it topples crashing to the earth ; 
 as soon as he saw the tree upon the gi^ound. Rata 
 went off as if going home, and then turned back 
 and hid himself in the underwood, in a spot whence 
 he could peep out and see what took place ; he had 
 not been hidden long, when he heard the innumer- 
 able multitude of the children of Tane approach- 
 ing the spot, singing their incantations as they 
 came along ; at last they arrived close to the place 
 where the tree was lying upon the ground. Lo, a 
 rush upon them is made by Rata. Ha, he has 
 seized some of them ; he shouts out to them, saying, 
 — " Ha, ha, it is you, is it, then, who have been 
 
ll-i POLYNESIAN MYTHOLOGY. 
 
 exercising your magical arts upon my tree?'' Then 
 the children of Tane all cried aloud in reply, — 
 " Who gave you authority to fell the forest god to 
 the ground ? You had no right to do so." 
 
 When Rata heard them say this, he was quite 
 overcome with shame at what he had done. 
 
 The offspring of Tane again all called out aloud 
 to him — " Return, Rata, to thy village, we will 
 make a canoe for you." 
 
 Rata, without delay, obeyed their orders, and as 
 soon as he had gone they all fell to work; they were 
 so numerous, and understood each what to do so 
 well, that they no sooner began to adze out a 
 canoe than it was completed. When they had 
 done this. Rata and his tribe lost no time in haul- 
 ing it from the forest to the water, and the name 
 they gave to that canoe was Riwaru. 
 
 When the canoe was afloat upon the sea, 140 
 warriors embarked on boai^d it, and without delay 
 they paddled off to seek their foes ; one night, just 
 at nightfall, they reached the fortress of their ene- 
 mies, who were named Ponaturi. When they arrived 
 there. Rata alone landed, leaving the canoe afloat 
 and all his warriors on board ; as he stole along 
 the shore, he saw that a fire was burning on the 
 sacred place, where the Ponaturi consulted their 
 gods and oflTered sacrifices to them. Rata, without 
 stopping, crept directly towards the fire, and hid 
 
THE ADVENTURES OF RATA. 115 
 
 himself behind some thick bushes of the Hara- 
 keke ;* he then saw that there were some priests 
 upon the other side of the same bushes, serving at 
 the sacred place, and, to assist themselves in their 
 magical arts, they were making use of the bones 
 of Wahieroa, knocking them together to beat time 
 while they were repeating a powerful incanta- 
 tion, known only to themselves, the name of 
 which was Titikura. Kata listened attentively to this 
 incantation, until he learnt it by heart, and when 
 he was quite sure that he knew it, he rushed sud- 
 denly upon the priests ; they, surprised and igno- 
 rant of the numbers of. their enemy, or whence they 
 came, made little resistance, and were in a moment 
 smitten and slain. The bones of his father Wahieroa 
 were then eagerly snatched up by him ; he hastened 
 with them back to the canoe, embarked on board 
 it, and his warriors at once paddled away, striving 
 to reach his fortified village. 
 
 In the morning some of the Ponaturi repaired 
 to their sacred place, and found their priests lying 
 dead there, just as they were slain by Rata. So, 
 without delay, they pursued him. A thousand war- 
 riors of their tribe followed after Rata. At length 
 this army reached the fortress of Rata, and an en- 
 gagement at once took place, in which the tribe of 
 Rata was worsted, and sixty of its warriors slain ; 
 * New Zealand flax. 
 
116 POLYNESIAN MYTHOLOGY. 
 
 at this moment Rata betlioiiglit liim of tlie spell lie 
 had learnt from the priests, and, immediately re- 
 peating the potent incantation Titikura, his slain 
 warriors were by its power once more restored to 
 life; then they rushed again to the combat, and 
 the Ponaturi were slaughtered by Rata and his 
 tribe, a thousand of them — the whole thousand 
 were slain. 
 
 Te Rata's task of avenging his father's death 
 being thus ended, his tribe hauled up his large 
 canoe on the shore, and roofed it over with thatch 
 to protect it from the sun and weather. Rata now 
 took Tongarautawhiri as one of his wives, and she 
 bore him a son whom he named Tuwhakararo ; 
 when this son came to man's estate, he took Apa- 
 kura as one of his wives, and from her sprang a 
 son named Whakatau. He was not born in the 
 manner that mortals are, but came into being in 
 this way: One day Apakura went down upon the 
 sea-coast, and took off a little apron which she 
 wore in front as a covering, and threw it into the 
 ocean, and a god named Rongotakawiu took it and 
 shaped it, and gave it form and being, and Wha- 
 katau sprang into life, and his ancestor Rongota- 
 kawiu taught him magic and the use of enchant- 
 ments of every kind. 
 
 When Whakatau was a little lad, his favourite 
 amusement was flying kites. Mortals then often 
 
THE ADVENTURES OF RATA. 117 
 
 observed kites "flying in the air, and conld see no- 
 thing else, for Whakatau was running about at the 
 bottom of the waters, still holding the end of the 
 string of the kite in his hands. One day he stole 
 up out of the water by degrees, and at length came 
 upon the shore, when the whole of his body was 
 quite plainly seen by some people who were near, 
 and they ran as flist as they could to catch 
 him. When Whakatau observed them all running to 
 seize him, he slipped back again into the water, and 
 continued flying his kite as before; but the people 
 who had seen him were surprised at this strange 
 siofht, and beino; determined to catch him the 
 next time he came out, they sat down upon the 
 bank to wait for him. At last Whakatau came 
 up out of the water again, and stepped on shore 
 once more ; then the people who were watching 
 for him, all ran at full speed to catch him. ^When 
 Whakatau saw them coming after him again, he 
 cried out, " You had better go and bring Apakura 
 here, she is the only person who can catch me and 
 hold me fast.'' 
 
 When they heard this, one of them ran to fetch 
 Apakura, and she came with him at once, and as 
 soon as she saw little Whakatau, she called out to 
 him, " Here I am, I am Apakura.'' Whakatau 
 then stopped running, and Apakura caught hold of 
 him with her hands, and she questioned him, saying, 
 
118 POLYNESIAN MYTHOLOGY. 
 
 "Whom do you belong to?" And Whakatau an- 
 swered her, " I am your child ; you one day threw 
 the little apron which covered you on the sands of 
 the sea, and the god Rongotakawiu, my ancestor, 
 formed me from it, and I grew up a human being, 
 and he named me Whakatau/' 
 
 From that time Whakatau left the water and 
 continued to live on shore. His principal amusement, 
 as long as he was a lad, was still flying kites ; but 
 he understood magic well, and nothing was con- 
 cealed from him, and when he grew up to be a 
 man he became a renowned hero. 
 
 This second legend of tlie destruction by Whakatau-potiki of 
 the house called Te Tihi-o-Manono, or Te Uru-o-Manono, is added, 
 because it diflfers considerably from the other, and is often alluded 
 to in ancient poems. 
 
 Tinirau determined to attempt to avenge the death of his de- 
 scendant Tuwhakararo, and he thought that the best person to do 
 this was Whakatau, whom he knew to be very skilful in war, and 
 in enchantments, so he directed his wife Hine-i-te-iwaiwa to find 
 Whakatau, and she went in search ; when she reached a village 
 near where she expected to find him, she asked some people 
 whom she saw, where Whakatau was, and they answered her, 
 " He is on the top of yonder hill flying a kite." She at once pro- 
 ceeded on her Avay until she came to the hill, and seeing a man 
 there, she asked him, " Can you tell me where I can find Wha- 
 katau?" and he replied, "You must have passed him as you came 
 here." Then she returned to the village where she had seen 
 the people, and said to them, " Why, the man upon the hill says 
 that Whatakau is here;" but they told her that the man who had 
 spoken to her must have been Whakatau himself, and that she had 
 better return to him, and told her marks by which she might 
 know him ; she therefore returned, and he, after some time, when 
 she showed him that she knew certain marks about his person, 
 
THE ADVENTURES OF RATA. 119 
 
 admitted that he was Whakatau ; and he then asked her what 
 had made her come to him] and she replied, " Tinirau sent me to 
 you to ask you to come and assist in revenging the death of our 
 near relative; the warriors are all collecting at the village of 
 Tinirauj but they fear to go to attack this enemy, for it is the 
 bravest of all the enemies of Tinirau." Whakatau then asked her, 
 " Have you yet given a feast to the warriors T' and she said, 
 " N'ot yet." He then spoke to her, saying, " Return at once and 
 when you reach your village, give a great feast to the warriors ; 
 give them abundance of potted birds from the forests, but let all 
 the oil in which the birds were preserved be kept for me ; as for 
 yourself, do not go to the feast, but, decking your head with a 
 mourning dress of feathers, remain seated close in the house of 
 mourning." Then Hine-i-te-iwaiwa at once returned to Tinirau, to 
 do as she had been directed. 
 
 Shortly after his visitor had left him, "VVhakatau called aloud to 
 his people, saying, " Let the sideboards be at once fresh lashed on 
 to our canoe, to the canoe of our ancestor of Rata." His men were 
 so anxious to fulfil their chief's orders, that almost as soon as 
 he had spoken they were at work, and bad finished the canoe 
 that very day, and dragged it down to the sea ; when night fell, 
 six of his warriors embarked in it, and Whakatau made the 
 seventh ; they then paddled off, following a direct course, until 
 they reached the village of Tinirau ; where they found Hine-i-te- 
 iwaiwa seated in her house of mourning. Whakatau then asked 
 her, "Have the warriors all left yet]" and she replied, " They will 
 not do it, they are afraid." Whakatau then said to her, " Farewell, 
 then ; do you remain here until you hear further from me." 
 
 Whakatau and his men having re-embarked in their canoe, made 
 a straight course for the place where was situated the great house 
 called the Tihi-o-Manono, and they let their anchor drop, and 
 floated there. 
 
 When the next morning broke, and some of the people of the 
 village coming out of the house, and beyond their defences, saw 
 the canoe floating at the anchorage, they gave the alarm, crying 
 out, " A war party ! a war party ! " Then the warriors came 
 rushing forth to the fray in crowds, and arranged themselves in 
 bands. Then stood forth one of their champions whose name was 
 Mango-huritapena, and he defied AYhakatau, who was standing up 
 in his canoe, calling out, " Were you fool enough, then, to come 
 
120 POLYNESIAN MYTHOLOGY. 
 
 here of your own accord]" and AVliakatau answered him, b}' shout- 
 ing out, " Which of the arts of war do you consider yourself 
 famous fori" and Mango-huritapena shouted out in answer, "I 
 am a most skilful diver." " Dive here, then, if you dare," shouted 
 out Whakatau in reply. Then the champion of the enemy gave a 
 plunge into the water, and dived under it. Just as he got right 
 under the canoe, one of Whakatau's men poured the oil which 
 Hine-i-te-iwaiwa had given them into the sea, and its waters im- 
 mediately became quite transparent, so that they saw the warrior 
 come floating up under the canoe, and AVhakatau transfixed him 
 with a wooden spade ; so that champion perished. 
 
 Then forward stepped another champion named Pitakataka, and 
 he defied Whakatau, shouting out, " Ah ! you only killed Mango- 
 huritapena because he chanced to put himself in a wrong position." 
 Whakatau shouted out in reply, " Which of the arts of war are 
 you skilled in, then]" and he answered, "Oh! I leap so skilfully 
 that I seem to fly in the air." " Then leap here, if you dare," an- 
 swered Whakatau ; and the champion of his enemies took a run 
 and made a spring high into the air ; but Whakatau laid a noose 
 on the canoe, and as the warrior alighted in it, he drew it tight, 
 and caught him as a bird in a springe, and thus slew that warrior 
 also. 
 
 And thus, one after the other, he slew ten of the most famous 
 warriors of his enemies ; one whom he had seized, he saved 
 alive, but he cut out his tongue, and then said to him, " Now^, 
 off with you to the shore again, and tell them there how I have 
 overcome you all ;" having done this, Whakatau retired a little 
 distance back from the place, so that his canoe could not be seen 
 by his enemies. 
 
 In the afternoon Whakatau landed on the coast, and before eat- 
 ing anything, oflTered the prescribed sacrifice of the hair and a part 
 of the skin of the head of one of his victims to the gods ; and 
 when the religious rites were finished, he eat food ; and having 
 done this, he directed the people he had with him to return, 
 saying, " Return at once, and when you reach the residence of 
 Hine-i-te-iwaiwa, speak to her, saying, * Whakatau told us to come, 
 and tell you, that he could not return with us ;' and he further 
 said, ' If heavy rain falls in large drops, it is a sign that I have been 
 killed ; but if a light, misty rain fiills, and the whole horizon is 
 lighted up with flames, then you may know that I have conquered, 
 
THE ADVENTUEES OF RATA. 121 
 
 and that I have burnt the Tihio-Manono ;' he also said that he 
 wished you to sit upon the roof of your house watching until you 
 saw the Tihi-o-Manono burnt." Whakatau's people at once returned 
 to Hine-i-te-iwaiwa to deliver the message he had given them. 
 
 Just before nightfall, Whakatau drew near the great house, called 
 the Tihi-o-Manono, and as the people of Whitinakonako, a great 
 chief, were collecting firewood at the edge of a forest, he stealthily 
 dropped in amongst them, pretending to be collecting firewood too ; 
 and as they were going home with their loads of firewood upon 
 their backs, he managed to push on in front of them, and got into 
 the house first with a long rope in his hand : one end of this he 
 pushed between one of the side posts which supported the roof, 
 and the plank walls of the house, and did the same with every 
 post of the house, until the rope had gone quite round it, and then 
 he made one end of it fast to the last post, and held the other end 
 in his hand. 
 
 By this time the people who lived in the house all came crowd- 
 ing on to pass the night in it, and soon filled it up : the house was 
 so large, and there were so many of them, that they had to light ten 
 fires in it. 
 
 When their fires had burnt up brightly, some of them called out to 
 Mango-Pare, the man whom Whakatau had saved alive, and whose 
 tongue he had cut out, " Well, now, tell us what kind of looking 
 fellow that Avas who cut your tongue out ;" and Mango-Pare answered, 
 " There is no one I can compare him to, he was not like a man in 
 the proportion of his frame." One of them then called out, " Was 
 he at all like me 1" But Mango-Pare answered, " There is nobody I 
 can compare him to." Then another called out, " Was he at all like 
 me]" and another, ''Was he like me?" until, at length, Mango-Pare 
 cried out, " Have I not already told you, that there is not one of 
 you whom I can compare to himf 
 
 Whakatau himself then exclaimed, "Was he at all like mel" And 
 Mango-Pare, who had not before seen him in the crowd, looked 
 attentively at him for a minute, and then cried out, "I say, 
 look here all of you at this fellow, he is not unlike the man, he 
 looks very like him, perhaps it is he himself." But Whakatau 
 coolly asked him again, " Was the man really something like me?" 
 And Mango-Pare replied, " Yes, he was like you ; I really think it 
 was you ;" and Whakatau shouted aloud, " You are right, it was I." 
 As soon as they heard this, all of them in a moment sprang to their 
 
 G 
 
122 POLYXESIAN MYTHOLOGY. 
 
 feet. But, at the same instant, Whakatau laid hold of the end of the 
 rope which he had passed round the posts of the house, and, rush- 
 ing out, pulled it with all his strength, and straightway the house 
 fell down, crushing all within it, so that the wiiole tribe perished, 
 and Whakatau, vho had escaped to the outside of the house, set it on 
 fire, and Hine-i-te-iwaiwa, who was sitting upon the roof of her own 
 house watching for the event, saw the whole of one part of the 
 heavens red with its flames, and she knew that her enemies were 
 destroyed. Whakatau, having thus avenged the death of Tuwhaka- 
 raro, returned to his own village. . 
 
THE LEGEND OF TOI-TE-HUATAHI 
 AND TAMA-TE-KAPUA. 
 
 THE DISSENSIONS WHICH LED TO THE MIGRATIONS FROM HAWAIKI. 
 
 Our ancestors formerly separated — some of them 
 were left in Hawaiki, and some came here in 
 canoes. Tuamatua and Uenuku paddled in their 
 canoes here to Aotea ; again, at that time some of 
 them were separated from each other, that is to say, 
 Uenuku and Houmai-tawhiti. 
 
 For in the time of Houmai-tawhiti there had 
 been a great Avar, and thence there were many 
 battles fought in Hawaiki ; but this war had com- 
 menced long before that time, in the days of Wha- 
 katauihu, of Tawhaki, and of Tuhuruhuru, when 
 they carried off Kae alive from his place as a pay- 
 ment for Tutunui ; and the war continued until the 
 time of the disputes that arose on account of the 
 body of warriors of Manaia. Again after that 
 came the troubles that arose from the act of dese- 
 cration that was committed by the dog of Houmai- 
 tawhiti and of his sons in eating the matter that 
 had sloughed from an ulcer of Uenuku's. Upon 
 this occasion, when Toi-te-huatahi and Uenuku saw 
 the dog, named Potaka-tawhiti, do this, they killed 
 
 G 2 
 
124 POLYNESIAN MYTHOLOGY. 
 
 it, and the sons of Houmai-tawhiti missing tlie dog, 
 went everywhere searching for it, and could not 
 find it ; they went from village to village, until at 
 last they came to the village of Toi-te-huatahi, and 
 as they went they kept calling this dog. 
 
 At last the dog howled in the belly of Toi', 
 "Ow ! " Then Tama-te-kapua and Whakaturia called 
 their dog again, and again it howled " Ow ! " 
 Then Toi' held his mouth shut as close as ever he 
 could, but the dog still kept on howling in his 
 inside. Thence Toi' said as follows, and his words 
 passed into a proverb, " Oh, hush, hush ! I thought 
 I had hid you in the big belly of Toi', and there 
 you are, you cursed thing, still howling away.'' 
 
 When Tama-te-kapua and his brother had thus 
 arrived there, he asked, "Why did not you kill 
 the dog and brmg it back to me, that my heart 
 might have felt satisfied, and that we might have 
 remained good friends ? Now, I '11 tell you what 
 it is, O my relations, you shall by and by hear 
 more of this.'' Then as soon as the two bro- 
 thers got home, they began immediately to make 
 stilts for Tama-te-kapua, and as soon as these 
 were finished, they started that night and went to 
 the villas^e of Toi' and TJenuku, and arrived at the 
 fine poporo tree of Uenuku, covered with branches 
 and leaves, and they remained eating the fruit of it 
 for a good long time, and then went home again. 
 
THE DISSENSIONS AT HAWAIKl. 125 
 
 This they continued doing every night, until at 
 last Uenuku and his people found that the fruit of 
 his poporo tree was nearly all gone, and they all 
 wondered what had become of the fruit of the 
 poporo tree, and they looked for traces, and there 
 were some — the traces of the stilts of Tama'. At 
 night they kept watch on the tree : whilst one 
 party was coming to steal, the other was lying in 
 wait to catch them ; this latter had not waited 
 very long, when Tama' and liis brother came, and 
 whilst they were busy eating, those who were tying 
 in wait rushed upon them, and caught both of 
 them. 
 
 They seized Whakaturia at the very foot of the 
 tree ; Tama' made his escape, but they gave chase, 
 and caught him on the sea-shore. As soon as they 
 had him firmly, those who were holding on cried 
 out, "Some of you chop down his stilts with 
 an axe, so that the fellow may fall into the water;" 
 and all those who had hold of him cried out, " Yes, 
 yes, let him fall into the sea." Then Tama' called 
 down to them, " If you fell me in the water, I 
 shall not be hurt, but if you cut me down on 
 shore, the fall will kill me." And when those who 
 were behind, and were just running up, heard this, 
 they thought well of it, so they chopped him down 
 on shore, and down he came with a heavy fall, 
 but in a moment he was on his feet, and off he 
 
126 POLYNESIAN MYTHOLOGY. 
 
 went, like a bird escaped from a snare, and so got 
 safe away. 
 
 Then all the village began to assemble to see 
 Whakatm^a put to death; and when they were col- 
 lected, some of them said, "Let him be put to 
 death at once;'' and others said, "Oh, don't do 
 that ; you had much better hang him up in the roof 
 of Uenuku's house, that he may be stifled by the 
 smoke, and die in that way." And the thought 
 pleased them all, so they hung him up in the roof 
 of the house, and kindled a fire, and commenced 
 dancing, and when that ceased they began singing, 
 but their dancing and singing was not at all good, 
 but indeed shockingly bad ; and this they did 
 every night, until at last a report of their proceed- 
 ino;s reached the ears of his brother Tama' and of 
 their father. 
 
 And Tama heard, " There 's your brother hang- 
 ing up in the roof of Uenuku's great house, and he 
 is almost stifled by the smoke." So he thought he 
 would go and see him, and ascertain whether he 
 still lived in spite of the smoke. He went in the 
 night, and arrived at the house, and gently chmbed 
 right upon the top of the roof, and making a little 
 hole in the thatch, immediately over the spot where 
 his brother hung, asked him in a whisper, "Are 
 you dead?" but he whispered up to him, "No, 
 I 'm still alive." And his brother asked again in a 
 
THE DISSENSIONS AT HAWAIKI. 127 
 
 whisper, "How do these people dance and sing, 
 do they do it well?'' And the other replied, "No, 
 nothing can be worse ; the very bystanders do 
 nothing but find fault with the way in which they 
 dance and sing/' 
 
 Then Tama' said to him, " Would not it be a 
 good thing for you to say to them, ' I never knew 
 anything so bad as the dancing and singing of those 
 people ;' and if they reply, ' Oh, perhaps you can 
 dance and sing better than we do/ do you 
 answer, 'That I can.' Then if they take you 
 down, and say, 'Now, let us see your dancing,' 
 you can answer, 'Oh, I am quite filthy from the 
 soot ; you had better in the first place give me a 
 little oil, and let me dress my hair, and give me 
 some feathers to ornament my head with ;' and if 
 they agree to all this, when your hair is dressed, 
 perhaps they will say, 'There, that will do, now 
 dance and sing for us.' Then do you answer them, 
 ' Oh, I am still looking quite dirty, first lend me 
 the red apron of XJenuku, that I may wear it as 
 my own, and Ms carved two-handed sword as my 
 weapon, and then I shall really look fit to dance ;' 
 and if they give you all these things, then dance 
 and sing for them. Then I your brother will go 
 and seat myself just outside the doorway of the 
 house, and when you rush out, I 'U bolt the house- 
 door and window, and when they try to pursue 
 
128 POLYNESIAN MYTHOLOGY. 
 
 and catch yon, the door and window will be 
 bolted fiist, and we two can escape without danger." 
 Then he finished talking to him. 
 
 Then Whakaturia called down to Uennku, and 
 to all his people, who were assembled in the house, 
 " Oh, all you people who are dancing and singing 
 there, listen to me." Then they all said, " Silence, 
 silence, make no more noise there, and listen to 
 what the fellow is saying who is hanging up 
 there ; we thought he had been stifled by the 
 smoke, but no such thing ; there he is, alive still/' 
 So they all kept quiet. 
 
 Then those who were in the house called up to 
 him, "Holloa, you fellow hanging up in the roof 
 there, what are you saying ; let 's hear you/' And 
 he answered, " I mean to say that you don't know 
 any good dances or songs, at least that I have 
 heard/' Then the people in the house answered, 
 " Are you and your tribe famous for your dancing 
 and singing then ?" and he answered, "Their songs 
 and dances are beautiful;" and they asked, "Do 
 you yourself know how to dance and sing ?" Then 
 Uenuku said, " Let him down then ; " and he was 
 let down, and the people all called out to him, 
 " Now dance away/' And he did everything ex- 
 actly as Tama-te-kapua had recommended him. 
 
 Then Whakaturia called out to them, "Make 
 a very bright fire, so that there may be no smoke, 
 
THE DISSENSIONS AT HAWAIKI. 129 
 
 and you may see well ;'' and they made a bright 
 clear fire. Then he stood up to dance, and as 
 he rose from his seat on the ground, he looked 
 bright and beautiful as the morning star appearing 
 in the horizon, and as he flourished his sword his eyes 
 flashed and glittered like the mother-of-pearl eyes 
 in the head carved on the handle of his two-handed 
 sword, and he danced down one side of the house, 
 and reached the door, then he turned and danced 
 up the other side of the house, and reached the end 
 opposite the door, and there he stood. 
 
 Then he said quietly to them, " I am dying with 
 heat, just slide back the door, and let it stand open 
 a little, that I may feel the cool air •/' and they 
 slid the door back and left it open. Then the 
 lookers-on said, " Come, you Ve rested enough ; the 
 fresh air from outside must have made you cool 
 enough ; stand up, and dance.'' Then Whaka- 
 tm'ia rose up again to dance, and as he rose up, 
 Tama-te-kapua stepped up to the door of the house, 
 and sat down there, with two sticks in his hand, 
 all ready to bolt up the sliding door and window. 
 
 Then Whakaturia, as is the custom in the dance, 
 turned round to his right hand, stuck out his 
 tongue, and made hideous faces on that side ; again 
 he turned round to the left hand, and made hideous 
 faces on that side ; his eyes glared, and his sword 
 and red apron looked splendid ; then he sprung 
 
 G 3 
 
130 POLYNESIAN MYTHOLOGY. 
 
 about, and appeared hardly to stand for a moment 
 at the end of the house near the door, before 
 he had sprung back to tlie other end, and stand- 
 ing just a moment there, he made a spring 
 from the inside of the house, and immediately 
 he was beyond the door. Up sprang Trmia-te- 
 kapua, and instantly bolted the door ; back ran 
 Whakaturia ; he helped his brother to bolt up the 
 window, and there tliey heard those inside curs- 
 ing and swearing, and chattering like a hole full 
 of young parrots, whilst away ran Tama' and his 
 brother. A stranger who was presently passing 
 by the house, pulled the bolts out of the door and 
 window for them, and the crowd who had been 
 shut into the house came pouring out of it. 
 
 The next morning Toi' and Uenuku felt vexed 
 indeed, for the escape of those they had taken as 
 a payment for the fruit of their luxuriant poporo 
 tree, and said, " If we had had the sense to kill 
 them at once, they would never have escaped 
 in this way. In the days which are coming, that 
 fellow will return, seeking revenge for our having 
 hung him up in the roof of the house." And 
 before lono^ Uenuku and Toi-te-huatahi went to 
 make war on Tama-te-kupua and his people, and 
 some fell on both sides ; and at length a breach in 
 the fortifications of the town of Houmai-tawhiti 
 and of his sons was entered by a storming party of 
 
THE DISSENSIONS AT HAWAIKI. 181 
 
 Uenuku's force, and some of the fences and obstruc- 
 tions were carried ; and the people of Houmai- 
 tawhiti cried out, " Oh, Hou', oh, here are the 
 enemy pressing their way in ;'" and Houmai- 
 tawhiti sliouted in reply, " That 's right ; let them 
 in, let them in, till they reach the very threshold of 
 the house of Houmai-tawhiti/' Thrice his men 
 called out this to Hou', and thrice did he answer 
 them in the same manner. At last up rose Hou' 
 with his sons ; then the struggle took place ; 
 those of the enemy that were not slain were 
 allowed to escape back out of the town, but many 
 of the slain were left there, and their bodies were 
 cut up, baked, and devoured. 
 
 Then, indeed, a great crime was committed by 
 Hou' and his family, and his warriors, in eating 
 the bodies of those men, for they were their near 
 relations, being descended from Tamatea-kai-ariki. 
 Thence cowardice and fear seized upon the tribe of 
 Hou': formerly they were all very brave indeed, 
 but at last Hou' and all his tribe became cowardly, 
 and fit for nothing, and Hou' and Whakaturia both 
 died, but Tama-te-kapua and his children, and some 
 of his relations, still lived, and he determined to 
 make peace, that some remnant of his tribe might 
 be saved ; and the peace was long preserved. 
 
THE LEGEND OF POUTINI AND 
 WHAIAPU. 
 
 THE DISCOVEKT OF NEW ZEALAND. 
 
 Now pay attention to tlie cause of the contention 
 which arose between Poutini and Whaiapu, which 
 led them to emigrate to New Zealand. For a long 
 time they both rested in the same place, and Hine-tu- 
 a-hoanga, to whom the stone Whaiapu* belonged, 
 became excessively enraged with Ngahue, and with 
 his stone Poutini.-|- At last she drove Ngahue out 
 and forced him to leave the place, and Ngahue de- 
 parted and went to a strange land, taking his 
 jasper. When Hine-tu-a-hoanga saw that he was 
 departing with his precious stone, she followed 
 after them, and Ngahue arrived at Tuhua with 
 his stone, and Hine-tu-a-hoanga arrived and 
 landed there at the same time with him, and 
 began to drive him away again. Then Ngahue 
 went to seek a place where his jasper stones might 
 remain in peace, and he found in the sea this island 
 Aotearoa (the northern island of New Zealand), 
 and he thought he would land there. 
 
 * Green jasper. 
 
 f Obsidian, •with which the natives grind down the jasper. 
 
DISCOVERY OF NEW ZEALAND. 133 
 
 Then lie thought again, lest he and his enemy 
 should be too close to one another, and should 
 quarrel again, that it would be better for him to go 
 further off with his jasper, a very long way off. So 
 he carried it off with him, and they coasted along, 
 and at length arrived at Arahura (on the west coast 
 of the middle island), and he made that an ever- 
 lasting resting-place for his jasper ; then he broke 
 off a portion of his jasper, and took it with him 
 and returned, and as he coasted along he at length 
 reached Wairere (believed to be upon the east 
 coast of tlie northern island), and he visited Whan- 
 gaparoa and Tauranga, and from thence he returned 
 direct to Hawaiki, and reported that he had 
 discovered a new country which produced the moa 
 and jasper in abundance. He now manufactured 
 sharp axes from his jasper ; two axes were made 
 from it, Tutauru and Hau-hau-te-rangi. He manu- 
 factured some portions of one piece of it into 
 images for neck ornaments, and some portions into 
 ear ornaments ; the name of one of these ear orna- 
 ments was Kaukau-matua, which was recently in 
 the possession of Te Heuheu, and was only lost in 
 1846, when he was killed with so many of his 
 tribe by a landslip. The axe Tutauru was only 
 lately lost by Puraliokura and his brother Reretai, 
 who were descended from Tama-ihu-toroa. When 
 Ngahue, returning, arrived again in Hawaiki, he 
 
POLYNESIAN MYTHOLOGY. 
 
 found them all engaged in war, and when they 
 heard his description of the beauty of this country 
 of Aotea, some of them determined to come here. 
 
 CONSTRUCTION OF CANOES TO EMIGRATE TO NEW ZEALAND. 
 
 They then felled a totara tree in Rarotonga, 
 which lies on the other side of Hawaiki, that they 
 midit build the Arawa fi'om it. The tree was 
 felled, and thus the canoe was hewn out from it and 
 finished. The names of the men who built this 
 canoe were, Rata, Wahie-roa, Ngahue, Parata, and 
 some other skilful men, who helped to hew out the 
 Arawa and to finish it. 
 
 A chief of the name of Hotu-roa, hearing that the 
 Arawa was built, and wishing to accompany them, 
 came to Tama-te-kapua and asked him to lend him 
 his workmen to hew out some canoes for him too, 
 and they went and built and finished the Tainui 
 and some other canoes. 
 
 The workmen above mentioned are those who 
 built the canoes in which our forefathers crossed the 
 ocean to this island, to Aotea- roa. The names of 
 the canoes were as follows : the Arawa was first 
 completed, then Tainui, then Matatua, and Taki- 
 tumu, and Kura-hau-po, and Toko-maru, and 
 Matawhaorua. These are the names of the canoes 
 in which our forefathers departed from Hawaiki, 
 
PREPARATIONS TO EMIGRATE. 
 
 185 
 
 and crossed to this island. When they had lashed 
 the topsides on to tlie Tainui, Rata slew the son of 
 Manaia, and hid his body in the chips and shavings 
 of the canoes. The names of the axes with which 
 they hewed out these canoes were Hanhau-te-Rangi, 
 and Tutauru. Tutauru was the axe with which 
 they cut off the head of Uenuku. 
 
 All these axes were made from the block of green 
 stone brought back by Ngahue to Hawaiki, which 
 was called "The fish of Ngahue.'' He had pre- 
 viously come to these islands from Hawaiki, when 
 he was driven out from thence by Hine-tu-a-hoanga, 
 whose fish or stone was Obsidian. From that cause 
 Ngahue came to these islands ; the canoes which 
 afterwards arrived here came in consequence of his 
 discovery. 
 
 I^AUNCHING A CAJJOE. 
 
THE VOYAGE TO NEW ZEALAND. 
 
 When the canoes were built and ready for sea. 
 they were dragged afloat, the separate lading of 
 each canoe was collected and put on board, with 
 all the crews. Tama-te-kapua then remembered 
 that he had no skilful priest on board his canoe, 
 and he thought the best thing he could do was 
 to outwit Ngatoro-i-rangi, the chief who had 
 command of the Tainui. So just as his canoe 
 shoved off, he called out to Ngatoro, " I say, 
 Ngatoro, just come on board my canoe, and per- 
 form the necessary religious rites for me.'' Then 
 the priest Ngatoro came on board, and Tama-te- 
 kapua said to him, " You had better also call your 
 AAdfe, Kearoa on board, that she may make the 
 canoe clean or common, with an offering of sea- 
 weed to be laid in the canoe instead of an offering 
 of fish, for you know the second fish caught in a 
 canoe, or seaweed, or some substitute, ought to be 
 
THE VOYAGE TO NEW ZEALAND. 137 
 
 offered for the females, the first for the males ; 
 then my canoe will be quite common, for all the 
 ceremonies will have been observed, which should 
 be followed with canoes made by priests. Ngatoro 
 assented to all this, and called his wife, and they 
 both got into Tama's canoe. The very moment 
 they were on board, Tama' called out to the men on 
 board his canoe, " Heave up the anchors and make 
 sail \' and he carried off with him Ngatoro and his 
 wife, that he might have a priest and wise man on 
 board his canoe. Then they up with the fore-sail, 
 the main-sail, and the mizen, and away shot the 
 canoe. 
 
 Up then came Ngatoro from below, and said, 
 " Shorten sail, that we may go more slowly, lest I 
 miss my own canoe." And Tama' replied, " Oh, no, 
 no ; wait a little, and your canoe will follow after 
 us." For a short time it kept near them, but 
 soon dropped more and more astern, and when 
 darkness overtook them, on they sailed, each canoe 
 proceeding on its own course. 
 
 Two thefts were upon this occasion perpetrated 
 by Tama-te-kapua ; he carried off the wife of Ruaeo, 
 and Ngatoro and his wife, on board the Arawa. He 
 made a fool of Ruaeo too, for he said to him, " Oh, 
 Eua', you, like a good fellow, just run back to the 
 village and fetch me my axe Tutauru, I pushed it in 
 under the sill of the window of my house." And 
 
138 POLYNESIAN MYTHOLOGY. 
 
 Rua' was foolish enough to run back to the house. 
 Then off went Tama' with the canoe, and when 
 Rua' came back again, the canoe was so fiir off that 
 its sails did not look much bigger than little flies. 
 So he fell to weeping for all his goods on board 
 the canoe, and for his wife Whakaoti-rangi, whom 
 Tama-te-kapua had carried off as a wife for himself. 
 Tama-te-kapua committed these two great thefts 
 when he sailed for these islands. Hence this pro- 
 verb, "A descendant of Tama-te-kapua will steal 
 anything he can.'' 
 
 When evening came on, Rua' threw himself into 
 the water, as a preparation for his incantations to 
 recover his wife, and he then changed the stars of 
 evening into the stars of morning, and those of the 
 morning into the stars of the evening, and this was 
 accomplished. In the meantime the Arawa scudded 
 away far out on the ocean, and Ngatoro thought to 
 himself, " What a rate this canoe goes at — what a 
 vast space we have already traversed. I know 
 what 111 do, I'll climb up upon the roof of the 
 house which is built on the platform joining the 
 two canoes, and try to get a ghmpse of the land in 
 the horizon, and ascertain whether we are near it, 
 or very far off." But in the first place he felt some 
 suspicions about his wife, lest Tama-te-kapua should 
 steal her too, for he had found out what a treacher- 
 ous person he was. So he took a string and tied 
 
THE VOYAGE TO NEW ZEALAND. 139 
 
 one end of it to his wife's hair, and kept the 
 other end of the string in his hand, and then he 
 dimbed up on the roof He had hardly got on the 
 top of the roof when Tama' laid hold of his wife, 
 and he cunningly untied the end of the string which 
 Ngatoro had fastened to her hair, and made it fast 
 to one of the beams of the canoe, and Ngatoro feel- 
 ing it tight thought his wife had not moved, and 
 that it was still fast to her. At last Ngatoro came 
 down again, and Tama-te-kapua heard the noise of 
 his steps as he was coming, but he had not time to 
 get the string tied fast to the hair of Kearoa's 
 head again, but he jumped as fast as he could into 
 his own berth, which was next to that of Ngatoro, 
 and Ngatoro, to his surprise, found one end of the 
 string tied fast to the beam of the canoe. 
 
 Then he knew that his wdfe had been disturbed 
 by Tama', and he asked her, saying, " Oh, wife, has 
 not some one disturbed you ?" Then his wife re- 
 phed to him, "Cannot you tell that from the string 
 being fastened to the beam of the canoe?" And 
 then he asked her, " Who was it ?" And she said, 
 " Who was it, indeed ? Could it be any one else but 
 Tama-te-kapua ?" Then her husband said to her, 
 " You are a noble woman indeed thus to confess 
 tliis ; you have gladdened my heart by this confes- 
 sion ; I thought after Tama' had carried us both off 
 in this way, that he would have acted generously, and 
 
140 POLYNESIAN MYTHOLOGY 
 
 not loosely in this manner ; but, since he has dealt 
 in this way, I will now have my revenge on him/' 
 
 Then that priest again went forth upon the roof 
 of tlie house and stood there, and he called aloud to 
 the heavens, in the same way that Rua' did, and he 
 changed the stars of the evening into those of morn- 
 ing, and he raised the winds that they should blow 
 upon the prow of the canoe, and drive it astern, and 
 the crew of the canoe were at their wits' end, and 
 quite forgot their skill as seamen, and the canoe 
 drew straight into the whirlpool, called " The throat 
 of Te Parata,''* and dashed right into that whirlpool. 
 
 The canoe became engulphed by the whirlpool, 
 and its prow disappeared in it. In a moment the 
 waters reached the first bailing place in the bows, 
 in another second they reached the second bailing 
 place in the centre, and the canoe now appeared to 
 be going down into the whirlpool head foremost ; 
 then up started Hei, but before he could rise they 
 had already sunk far into the whirlpool. Next the 
 rush of waters was heard by Ihenga, who slept 
 forward, and he shouted out, " Oh, Ngatoro, oh, we 
 are settling down head first. The pillow of your 
 wife Kearoa has already fallen from under her 
 head ! " Ngatoro sat astern listening ; the same 
 cries of distress reached him a second time. Then 
 
 * The people of New Zealand have another name for this whirl- 
 pool ; they call it, " the steep descent where the world ends." ^ 
 
THE VOYAGE TO NEW ZEALAND. 141 
 
 up sprang Tama-te-kapuRj and he in despair shouted 
 out, " Oh, Ngatoro, Ngatoro, aloft there ! Do you 
 hear ? The canoe is gone down so much by the 
 bow, that Kearoa's pillow has rolled from under her 
 head." The priest heard them, but neither moved 
 nor answered until he heard the goods rolling from 
 the decks and splashing into the water ; the crew 
 meanwhile held on to the ca.noe with their hands 
 with great difficulty, some of them having already 
 ftiUen into the sea. 
 
 When these things all took place, the heart of 
 Ngatoro was moved with pity, for he heard, too, 
 the shrieks and cries of the men, and the weeping 
 of the women and children. Then up stood that 
 mighty man again, and by his incantations changed 
 the aspect of the heavens, so that the storm ceased, 
 and he repeated another incantation to draw the 
 canoe back out of the whirlpool, that is, to lift 
 it up again. 
 
 Lo, the canoe rose up from the whirlpool, float- 
 ing rightly ; but, although the canoe itself thus 
 floated out of the whirlpool, a great part of its 
 lading had been thrown out into the water, a few 
 things only were saved, and remained in the canoe. 
 A great part of their provisions were lost as the 
 canoe was sinking into the whirlpool. Thence 
 comes the native proverb, if they can give a 
 stranger but little food, or only make a present of 
 
142 POLYNESIAN MYTHOLOGY. 
 
 a smaU basket of food, " Oh, it is the half-filled 
 basket of Whakaoti-rangi, for she only managed to 
 save a very small part of her provisions/' Then 
 they sailed on, and landed at Whanga-Paraoa, in 
 Aotea here. As they drew near to land, they 
 saw with surprise some pohutukawa trees of the 
 sea-coast, covered with beautiful red flowers, and 
 the still water reflected back the redness of the 
 trees. 
 
 Then one of the chiefs of the canoe cried out to 
 his messmates, " See there, red ornaments for the 
 head are much more plentiful in this country than 
 in Hawaiki, so 1 11 throw my red head ornaments 
 into the water ;" and, so saying, he threw them into 
 the sea. The name of that man was Tauninihi ; 
 the name of the red head ornament he threw into 
 the sea was Taiwhakaea. The moment they got 
 on shore they run to gather the pohutukawa 
 flowers, but no sooner did they touch them than 
 the flowers fell to pieces ; then they found out that 
 these red head ornaments were nothing but flowers. 
 All the chiefs on board the Arawa were then troubled 
 that they should have been so foohsh as to throw 
 away their red head ornaments into the sea. Very 
 shortly afterwards the ornaments of Tauninihi were 
 found by Mahina on the beach of Mahiti. As soon 
 as Tauninihi heard they had been picked up, he ran 
 to Mahina to Cfet them ajxain, but Mahina would 
 
THE VOYAGE TO NEW ZEALAND. 143 
 
 not give them up to him ; thence this proverb for 
 anything which has been lost and is found by 
 another person, " I will not give it up, ' t is the red 
 head ornament which Mahina found/' 
 
 As soon as the party landed at Whanga-Paraoa, 
 they planted sweet potatoes, that they might gi^ow 
 there ; and they are still to be found growing on 
 the cliffs at that place. 
 
 Then the crew, wearied from the voyage, wan- 
 dered idly along the shore, and there they found 
 the fresh carcase of a sperm whale stranded upon 
 the beach. The Tainui had already arrived in the 
 same neighbourhood, although they did not at first 
 see that canoe nor the people who had come in it ; 
 when, however, they met, they began to dispute as 
 to who had landed first and first found the dead 
 whale, and as to which canoe it consequently be- 
 longed ; so, to settle the question, they agreed to 
 examine the sacred place which each party had set 
 up to return thanks in to the gods for their safe 
 arrival, that they might see which had been longest 
 built ; and, doing so, they found that the posts of 
 the sacred place put up by the Arawa were quite 
 green, whilst the posts of the sacred place set up 
 by the Tainui had evidently been carefully dried 
 over the fire before they had been fixed in the 
 ground. The people who had come in the Tainui 
 also showed part of a rope which they had made 
 
l^-i POLYNESIAN MYTHOLOGY. 
 
 fast to its jaw-bone. When these thmgs were seen, it 
 was admitted that the whale belonged to the people 
 Avho came in the Tainui, and it was surrendered to 
 them. And the people in the Arawa, determining 
 to separate from those in the Tainui, selected some 
 of their crew to explore the country in a north-west 
 direction, following the coast line. The canoe then 
 coasted along, the land party following it along 
 the shore; this was made up of 140 men, whose 
 chief was Taikehu, and these gave to a place the 
 name of Te Ranga of Taikehu. 
 
 The Tainui left Whanga-Paraoa * shortly after the 
 Arawa, and, proceeding nearly in the same direction 
 as the Arawa, made the Gulf of Hauraki, and then 
 coasted along to Rakau-mangamanga, or Cape Brett, 
 and to the island with an arched passage through it, 
 called Motukokako, which lies off the cape ; thence 
 they ran along the coast to Whiwhia, and to Te 
 Aukanapanapa, and to Muri-whenua, or the country 
 near the North Cape. Finding that the land ended 
 there, they returned again along the coast until they 
 reached the Tamaki, and landed there, and after- 
 wards proceeded up the creek to Tau-oma, or the 
 portage, where they were surprised to see flocks of 
 sea-gulls and oyster-catchers passing over from the 
 westward ; so they went off to explore the country 
 
 * Whanga-Paraoa, the bay of the sperm whale, so called from the 
 whale found there. 
 
i 
 
THE VOYAGE TO NEW ZEALAND. 145 
 
 in that direction, and to their great surprise found 
 a hirge sheet of water lying immediately behind 
 them, so they determined to drag their canoes over 
 the portage at a place they named Otahuhu, and to 
 launch them again on the vast sheet of salt-water 
 which they had found. 
 
 The first canoe which they hauled across was the 
 Toko-maru — that they got across without difficulty. 
 They next began to drag the Tainui over the 
 isthmus ; they hauled away at it in vain, they 
 could not stir it ; for one of the wives of Hoturoa, 
 named Marama-kiko-hura, who was unwilling that 
 the tired crews should proceed further on this new 
 expedition, had by her enchantments fixed it so 
 firmly to the earth that no human strength could 
 stir it ; so they hauled, they hauled, they excited 
 themselves with cries and cheers, but they hauled 
 in vain, they cried aloud in vain, they could not 
 move it. When their strength was quite exhausted 
 by these efibrts, then another of the wives of Ho- 
 turoa, more learned in magic and incantations than 
 Marama-kiko-hura, grieved at seeing the exhaustion 
 and distress of her people, rose up, and chanted 
 forth an incantation far more powerful than that 
 of Marama-kiko-hura ; then at once the canoe 
 glided easily over the carefully-laid skids, and it 
 soon floated securely upon the harbour of Manuka. 
 The willing crews urged on the canoes with 
 
 H 
 
146 POLYNESIAN MYTHOLOGY. 
 
 their paddles ; they soon discovered the mouth of 
 the harbour upon the west coast, and passed out 
 through it into the open sea ; they coasted along 
 the western coast to the southwards, and discover- 
 ing the small port of Kawhia, they entered it, 
 and, hauling up their canoe, fixed themselves there 
 for the time, whilst the Arawa was left at Ma- 
 ketu. 
 
 We now return to the Arawa. We left the 
 people of it at Tauranga. That canoe next floated at 
 Motiti ; * they named that place after a spot in Ha- 
 waiki (because there was no firewood there). Next 
 Tia, to commemorate his name, called the place 
 now known by the name of Rangiuru, Takapu-o- 
 tapui-ika-nui-a-Tia. Then Hei stood up and called 
 out, " I name that place Takapu-o-wai-tahanui-a- 
 Hei ;*'' the name of that place is now Otawa. Then 
 stood up Tama-te-kapua, and pointing to the place 
 now called the Heads of Maketu, he called out, 
 ''' I name that place Te Kuraetanga-o-te-ihu-o-Tama- 
 te-kapua.'' Next Kahu called a place, after his 
 name, Motiti- nui-a-Kahu. 
 
 Ruaeo, who had already arrived at Maketu, 
 started up. He was the first to arrive there in his 
 canoe — the Pukeatea-wai-nui — for he had been left 
 behind by the Arawa, and his wife Whakaoti-rangi 
 
 * Kei Motiti koc e nolio ana ; — " I suppose you arc at ]\Iotiti, as 
 voLi can find no firewood." 
 
THE VOYAGE TO NEW ZEALAND. 147 
 
 had been carried off by Tama-fce-Kapua, and after 
 the Arawa had left he had sailed in his own canoe 
 for these islands, and landed at Maketu, and his 
 canoe reached land the first ; well, he started up, 
 cast his line into the sea, with the hooks attached 
 to it, and they got fast in one of the beams of the 
 Arawa, and it was pulled ashore by him (whilst 
 the crew were asleep), and the hundred and forty 
 men who had accompanied him stood upon the 
 beach of Maketu, with skids all ready laid, and the 
 Arawa w^as by them dragged upon the shore in the 
 night, and left there ; and Euaeo seated himself 
 under the side of the Arawa, and played upon his 
 flute, and the music woke his Avife, and she said, 
 " Dear me, that s Rua' ! " and when she looked, 
 there he was sitting under the side of the canoe ; 
 and tliey passed the night together. 
 
 At last Rua' said, " O mother of my children, 
 go back now to your new husband, and presently 
 1 11 play upon the flute and putorino, so that botli 
 you and Tama-te-Kapua may hear. Then do you 
 say to Tama-te-Kapua, ' O ! la, I had a dream in 
 the night that I heard Rua playing a tune upon 
 his flute,' and that will make him so jealous that 
 he will give you a blow, and then you can run 
 away from him again, as if you were in a rage and 
 hurt, and you can come to me.'' 
 
 Then Whakaoti-rangi returned, and lay down 
 
 H 2 
 
148 POLYNESIAN MYTHOLOGY. 
 
 by Tama-te-kapua, and she did every tiling exactly 
 as Rua' had told her, and Tama' began to beat her 
 (and she ran away from him). Early in the 
 morning Kua' performed incantations, by which he 
 kept all the people in the canoe in a profound sleep, 
 and whilst they still slept from his enchantments, 
 the sun rose, and mounted high up in the heavens. 
 In the forenoon, Eua' gave the canoe a heavy 
 blow with his club ; they all started up ; it was 
 almost noon, and when they looked down over the 
 edge of their canoe, there were the hundred and 
 forty men of Rua' sitting under them, all beau- 
 tifully dressed with feathers, as if they had been 
 living on the Gannet Island, in the channel of 
 Karewa, where feathers are so abundant ; and when 
 the crew of the Arawa heard this, they all rushed 
 upon deck, and saw Rua' standing in the midst of 
 his one hundred and forty warriors. 
 
 Then Rua' shouted out as he stood, " Come 
 here, Tama-te-kapua ; let us two fight the battle, 
 you and I alone. If you are stronger than I am, 
 well and good, let it be so ; if I am stronger than 
 you are, I '11 dash you to the earth.'' 
 
 Up sprang then the hero Tama-te-kapua ; he held 
 a carved two-handed sword, a sword the handle of 
 which was decked with red feathers. Rua' held a 
 similar weapon. Tama' first struck a fierce blow at 
 Rua'. Rua' parried it, and it glanced harmlessly 
 
THE VOYAGE TO NEW ZEALAND. 149 
 
 off; then Rua' threw away his sword, and seized 
 both the arms of Tama-te-kapua ; he held his arms 
 and his sword, and dashed him to the earth. Tama' 
 half rose, and was again dashed down ; once more 
 he almost rose, and was thrown again. Still Tama' 
 fiercely struggled to rise and renew the fight. For 
 the fourth time he almost rose up, then E-ua', 
 overcome with rage, took a heap of vermin (this he 
 had prepared for the purpose, to cover Tama' with 
 insult and shame), and rubbed them on Tama-te- 
 kapua's head and ear, and they adhered so fast 
 that Tama' tried in vain to get them out. 
 
 Then Rua' said, " There, I 've beaten you ; now 
 keep the woman, as a payment for the insults I 've 
 heaped upon you, and for having been beaten by 
 me." But Tama' did not hear a word he said ; 
 he was almost driven mad with the pain and 
 itching, and could do nothing but stand scratcliing 
 and rubbing his head ; whilst Rua' departed with 
 his hundred and forty men, to seek some other 
 dwelling-place for themselves ; if they had turned 
 against Tama' and his people to fight against them, 
 they would have slain them all. 
 
 These men were giants — Tama-te-kapua was 
 nine feet high, Rua' was eleven feet liigh ; there 
 have been no men since that time so tall as those 
 heroes. The only man of these later times who 
 was as tall as these was Tu-hou-rangi : he was nine 
 feet high ; he was six feet up to the arm-pits. This 
 
150 POLYNESIAN MYTHOLOGY. 
 
 generation have seen his bones, they used to be 
 always set up by the priests in the sacred places 
 when they were made high places for the sacred 
 sacrifices of the natives, at the times the potatoes 
 and sweet potatoes were dug up, and when the 
 fishing season commenced, and when they attacked 
 an enemy ; then might be seen the people collect- 
 ing, in their best garments, and with their orna- 
 ments, on the days when the priests exposed Tu-hou- 
 rangi's bones to their view. At the time that the 
 island Mokoia, in the lake of Roto-rua, was stormed 
 and taken by the Nga-Puhi, they probably carried 
 those bones off", for they have not since been seen. 
 
 After the dispute between Tama-te-kapua and 
 Rua' took place, Tama' and his party dwelt at 
 Maketu, and their descendants after a little time 
 spread to other places. Ngatoro-i-rangi went, how- 
 ever, about the country, and where he found dry 
 valleys, stamped on the earth, and brought forth 
 springs of water ; he also visited the mountains, 
 and placed Patupaiarehe, or fairies, there, and then 
 returned to Maketu and dwelt there. 
 
 After this a dispute arose between Tama-te- 
 kapua and Kahu-mata-momoe, and in consequence 
 of that disturbance, Tama' and Ngatoro removed 
 to Tauranga, and founci Taikehu living there, and 
 collecting food for them (by fishing), and that place 
 was called by them Te Banga-a-Taikehu ; * it lies 
 
--^ 
 
 CHIEF LYING IN STATE. 
 
THE VOYAGE TO NEW ZEALAND. 151 
 
 beyond Motu-hoa ; then they departed from Tau- 
 ranga, and stopped at Kati-kati, where they ate 
 food. Tama's men devoured the food very fast, 
 whilst he kept on only nibbling his, therefore they 
 applied this circumstance as a name for the place, 
 and called it " Kati-kati-o-Tama-te-kapua,'' the nib- 
 bhng of Tama-te-kapua ; then they halted at Whaka- 
 hau, so called because they here ordered food to be 
 cooked, which they did not stop to eat, but went 
 right on with Ngatoro, and this circumstance gave 
 its name to the place ; and they went on from 
 place to place till they arrived at Whitianga, which 
 they so called from their crossing the river there, 
 and they continued going from one place to another 
 till they came to Tangiaro, and Ngatoro stuck up 
 a stone and left it there, and they dwelt in Moe- 
 hau and Hau-raki. 
 
 They occupied those places as a permanent resi- 
 dence, and Tama-te-kapua died, and was buried 
 there. When he was dying, he ordered his children 
 to return to Maketu, to visit his relations ; and they 
 assented, and went back. If the children of 
 Tama-te-kapua had remained at Hau-raki, that 
 place would now have been left to them as a pos- 
 session. 
 
 Tama-te-kapua, when dying, told his children 
 where the precious ear-drop Kaukau-matua was, 
 which he had hidden under the window of his 
 
152 POLYNESIAN MYTHOLOGY. 
 
 house ; and his children returned with Ngatoro to 
 Maketu, and dwelt there ; and as soon as Ngatoro 
 arrived, he went to the waters to bathe himself, as 
 he had come there in a state of tapu, upon account 
 of his having buried Tama-te-kapua, and having 
 bathed, he then became free from the tapu and 
 clean. 
 
 Ngatoro then took the daughter of Ihenga to 
 wife, and he went and searched for the precious 
 ear-drop Kaukau-matua, and found it, as Tama-te- 
 kapua had told them. After this the wife of 
 Kahu-mata-momoe conceived a child. 
 
 At this time Ihenga, taking some dogs with him 
 to catch kiwi's* with, went to Paritangi by way of 
 Hakomiti, and a kiwi was chased bv one of his 
 dogs, and caught in a lake, and the dog eat some 
 of the fish and shell-fish in the lake, after diving in 
 the water to get them, and returned to its master 
 carrying the captured kiwi in its mouth, and on 
 reaching its master, it dropped the kiwi, and 
 vomited up the raw fish and shell-fish which it 
 had eaten. 
 
 When Ihenga saw his dog wet all over, and the 
 fish it had vomited up, he knew there was a lake 
 there, and was extremely glad, and returned joy- 
 fully to Maketu, and there he had the usual reli- 
 gious ceremonies which follow the birth of a child 
 * Apterix Australia. 
 
THE VOYAGE TO NEW ZEALAND. 153 
 
 performed over his wife and the child she had given 
 birth to ; and when this had been done, he went 
 to explore the country which he had previously 
 visited with his dog. 
 
 To his great surprise he discovered a lake : it was 
 Lake Roto-iti ; he left a mark there to show that he 
 claimed it as his own. He went further and dis- 
 covered Lake Roto-rua ; he saw that its waters were 
 running ; he left there also a mark to show that he 
 claimed the lake as his own. As he went along 
 the side of the lake, he found a man occupying the 
 ground; then he thought to himself that he would 
 endeavom- to gain possession of it by craft, so he 
 looked out for a spot lit for a sacred place, where 
 men could offer up their prayers, and for another 
 spot fit for a sacred place, where nets could be 
 hung up , and he found fit spots ; then he took 
 suitable stones to surround the sacred place with, 
 and old pieces of seaweed, looking as if they had 
 years ago been employed as offerings, and he went 
 into the middle of the shrubbery, thick with boughs 
 of the taha shrub, of the koromuka, and of the 
 karamu ; there he stuck up the posts of the sacred 
 place in the midst of the shrubs, and tied bunches 
 of flax-leaves on the posts, and ha\dng done this, 
 he went to visit the village of the people who lived 
 there. 
 
 They saw some one approaching, and cried out, 
 
 H 3 
 
154 POLYNESIAN MYTHOLOGY. 
 
 "A stranger, a stranger, is coming here \" As soon 
 as Ilienga heard these cries, he sat down upon the 
 ground, and then, without waiting for the people of 
 the place to begin the speeches, he jumped up, and 
 commenced to speak thus : " What theft is this, what 
 theft is this of the people here, that they are taking 
 away my land ? '' for he saw that they had their 
 store-houses full of prepared fern-roots and of dried 
 fisli, and shell-fish, and their heaps of fishing-nets, 
 so as he spoke, he appeared to swell with rage, and 
 his throat appeared to grow large from passion as he 
 talked — "Who authorised you to come here, and 
 take possession of my place ? Be ofi", be ofi", be 
 off! leave alone the place of the man who speaks 
 to you, to whom it has belonged for a very long 
 time, for a very long time indeed/' 
 
 Then Maru-punga-nui, the son of Tua-Roto-rua, 
 the man to whom tlie place really belonged, said to 
 Ihenga, " It is not your place, it belongs to me ; if 
 it belongs to you, where is your village, where is 
 your sacred place, where is your net, where are 
 your cultivations and gardens?" 
 
 Uienga answered him, " Come here and see 
 them." So they went together, and ascended a 
 hill, and Ihenga said, " See there, there is my net 
 hanging up against the ricks ;'' but it was no such 
 thing, it was only a mark like a net hanging up, 
 caused by part of a clifi" having slipped away ; 
 
THE VOYAGE TO NEW ZEALAND. 155 
 
 " and there are the posts of the pine round my vil- 
 lage )' but there was really nothing but some old 
 stumps of trees ; " look there too at my sacred 
 place a Little beyond yours ; and now come with 
 me, and see my sacred place, if you are quite 
 sure you see my village, and my fishing-net — come 
 along/' So they went together, and there he saw 
 the sacred place standing in the shrubbery, until at 
 last he believed Ihenga, and tlie place was all given 
 up to Ihenga, and he took possession of it and 
 lived there, and the descendants of Tua-Roto-rua 
 departed from that place, and a portion of them, 
 under the chiefs Kawa-arero and Mata-aho, occu- 
 pied the island of Mokoia, in Lake Roto-rua. 
 
 At this time Ngatoro again went to stamp on 
 the earth, and to bring forth springs in places 
 where there was no water, and came out on the 
 great central plains which surround Lake Taupo, 
 where a piece of large cloak made of kiekie-leaves 
 was stripped off by the bushes, and the strips took 
 root, and became large trees, nearly as large as 
 the Kahikatea tree (they are called Painanga, and 
 many of them are growing there still). 
 
 Whenever he ascended a hill, he left marks there, 
 to show that he claimed it ; the marks he left were 
 fairies. Some of the generation now living have 
 seen these spirits ; they are mahcious spirits. If you 
 take embers from an oven in which food has been 
 
156 POLYNESIAN MYTHOLOGY. 
 
 cooked, and use tliem for a fire in a house, these 
 spirits become offended ; although there be many 
 people sleeping in that house, not one of them 
 could escape (the fairies would, wliilst they slept, 
 press the whole of them to death). 
 
 Ngatoro went straight on and rested at Taupe, 
 and he beheld that the summit of Mount Tongariro 
 was covered with snow, and he was seized with a 
 longing to ascend it, and he climbed up, saying 
 to his companions who remained below at their 
 encampment, " Remember now, do not you, who I 
 am going to leave behind, taste food from the time 
 I leave you imtil I return, when we will all feast 
 together.'" Then he began to ascend the moun- 
 tain, but he had not quite got to the summit 
 when those he had left behind began to eat food, 
 and he therefore found the greatest difiiculty in 
 reaching the summit of the mountain, and the hero 
 nearly perished in the attempt. 
 
 At last he gathered strength, and thought he 
 could save himself, if he prayed aloud to the gods 
 of Hawaiki to send fire to him, and to produce 
 a volcano upon the mountain ; (and his prayer was 
 answered,) and fire was given to him, and the 
 mountain became a volcano, and it came by the 
 way of Whakaari, or White Island, of Mau-tohora, 
 of Okakaru, of Roto-ehu, of Roto-iti, of Roto-rua, 
 of Tara-wera, of Pae-roa, of Orakeikorako, and of 
 
THE VOYAGE TO NEW ZEALAND. 157 
 
 Taupo ; it came right underneath the earth, spouting 
 up at all the above-mentioned places, and ascended 
 right up Tongariro, to him who was sitting upon the 
 top of the mountain, and thence the hero was re- 
 vived again, and descended, and returned to Make tu, 
 and dwelt there. 
 
 The Arawa had been laid up by its crew at 
 Maketu, where they landed, and the people who had 
 arrived with the party in the Arawa spread themselves 
 over the country, examining it, some penetrating to 
 Koto-rua, some to Taupo, some to Whanganui, some 
 to Ruatahuna, and no one was left at Maketu but 
 Hei' and his son, and Tia and his son, and the 
 usual place of residence of Ngatoro-i-rangi was on 
 the island of Motiti. The people who came with 
 the Tainui were still in Kawhia, where they had 
 landed. 
 
 One of their chiefs, named Raumati, heard that 
 the Arawa was laid up at Maketu, so he started 
 with aU his own immediate dependants, and reacliing 
 Tauranga, halted there, and in the evening aga,in 
 pressed on towards Maketu, and reached the bank 
 of the river, opposite that on which the Arawa was 
 lying, thatched over with reeds and dried branches 
 and leaves ; then he slung a dart, the point of 
 which was bound round with combustible mate- 
 rials, over to the other side of the river ; the point 
 of the dart was Hghted, and it stuck right in the 
 
]58 POLYNESIAN MYTHOLOGY. 
 
 dry thatcli of tlie roof over the Arawa, and the 
 shed of dry stuff taking fire, the canoe was entirely 
 destroyed. 
 
 On the night that the Arawa was burnt by 
 Raumati, there was not a person left at Maketu ; 
 they were all scattered* in the forests, at Tapu-ika, 
 and at Waitaha, and Ngatoro-i-rangi was at that 
 moment at his residence on the island of Motiti. 
 The pa, or fortified village at Maketu, was left 
 quite empty, without a soul in it. The canoe was 
 lying alone, with none to watch it ; they had all 
 gone to collect food of different kinds — it hap- 
 pened to be a season in which food was very 
 abundant, and from that cause the people were all 
 scattered in small parties about the country, fishing, 
 fowling, and collecting food. 
 
 As soon as the next morning dawned, Raumati 
 could see that the fortified village of Maketu was 
 empty, and not a person left in it, so he and his 
 armed followers at once passed over the river 
 and entered the village, which they found entirely 
 deserted. 
 
 At night, as the Arawa burnt, the people, who 
 were scattered about in the various parts of the 
 country, saw the fire, for the bright glare of the 
 gleaming flames was reflected in the sky, lighting 
 up the heavens, and they all thought that it was the 
 village at Maketu that had been burnt ; but those 
 
THE VOYAGE TO NEW ZEALAND. 159 
 
 persons who were near Waitaha and close to tlie 
 sea-shore near where the Arawa w^as, at once said, 
 "That must be the Arawa which is burning; it 
 must have been accidentally set on fire by some of 
 our friends who have come to visit us/' The next 
 day they went to see what had taken place, and 
 when they reached the place where the Arawa had 
 been lying, they found it had been burnt by an 
 enemy, and that nothing but the ashes of it were 
 left them. Then a messenger started to all the 
 places where the people were scattered about, to 
 warn them of what had taken place, and they then 
 first heard the bad news. 
 
 The children of Hou, as they discussed in their 
 house of assembly the burning of the Arawa, re- 
 membered the proverb of their father, which he 
 spake to them as they were on the point of leaving 
 Hawaiki, and when he bid them farewell. 
 
 He then said to them, " O my children, Mako, 
 O Tia, O Hei, hearken to these my words : — 
 
 " There was but one great chief in Hawaiki, 
 and that was Whakatauihu. Now do you, my 
 dear children, depart in peace, and when you 
 reach the place you are going to, do not follow 
 after the deeds of Tu^ the god of war ; if you do 
 you will perish, as if swept off by the winds, 
 but rather follow quiet and useful occupations, then 
 you will die tranquilly a natm^al death. Depart, 
 
160 POLYNESIAN MYTHOLOGY. 
 
 and dwell in peace with all, leave war and strife 
 behind you here. Depart, and dwell in peace. It is 
 war and its evils which are driving you from hence ; 
 dwell in peace where you are going, conduct your- 
 selves hke men, let there be no quarrelling amongst 
 you, but build up a great people.'' 
 
 These were the last words which Houmai-ta-whiti 
 addressed to his children, and they ever kept these 
 sayings of their father firmly fixed in their hearts. 
 " Depart in peace to explore new homes for your- 
 selves."" 
 
 Uenuku perhaps gave no such parting words of ad- 
 vice to his children, when they left him for this coun- 
 try, because they brought war and its evils with them 
 from the other side of the ocean to New Zealand. 
 But, of course, when Eaumati burnt the Ai^awa, 
 the descendants of Houmai-ta-whiti could not help 
 continually considering what they ought to do, whe- 
 ther they should declare war upon account of the 
 destruction of their canoe, or whether they should 
 let this act pass by without notice. They kept 
 these thoughts always close in mind, and impatient 
 feelings kept ever rising up in their hearts. They 
 could not help saying to one another, " It was upon 
 account of war and its consequences, that we de- 
 serted our own country, that we left our fathers, 
 our homes, and our people, and war and evil are 
 following after us here. Yet we cannot remain 
 
THE VOYAGE TO NEW ZEALAND. 161 
 
 patient under such an injury, every feeling urges us 
 to revenge this wrong/' 
 
 At last they made an end of deliberation, and 
 unanimously agreed that they would declare war, 
 to obtain compensation for the evil act of Eaumati 
 in burning the Arawa ; and then commenced the 
 great war which was waged between those who 
 arrived in the Arawa and those who arrived in 
 the Tainui. 
 
THE CURSE OF MANAIA. 
 
 (kO MANAIA, KO KUIWAI.) 
 
 When the Tainui and the Arawa sailed away 
 from Hawaiki with Ngatoro-i-rangi on board, he 
 left behind him his younger sister, Kuiwai, who was 
 married to a powerful chief named Manaia. Some 
 time after the canoes had left, a great meeting of 
 all the people of his tribe was held by Manaia, to 
 remove a tapu, and when the religious part of the 
 ceremony was ended, the women cooked food for 
 the strangers. 
 
 When their ovens were opened, the food in the 
 oven of Kuiwai, the wife of Manaia, and sister of 
 Ngatoro-i-rangi, was found to be much under- 
 done, and Manaia was very angry with his wife, 
 and gave her a severe beating, and cursed, saying, 
 " Accursed be your head ; are the logs of firewood 
 as sacred as the bones of your brother, that you 
 were so sparing of them as not to put into the fire 
 
THE CURSE OF MANAIA. 163 
 
 ill wliicli the stones were heated enough to make 
 them red hot? Will you dare to do the like 
 again ? If you do I '11 serve the flesh of your 
 brother in the same way, it shall frizzle on the red- 
 hot stones of Waikorora/' 
 
 And his poor wife was quite overcome with 
 shame, and burst out crying, and went on sobbing 
 and weeping all the time she was taking the under- 
 done food out of the oven, and when she had put 
 it in baskets, and carried them up to her husband, 
 and laid them before him, she eat nothing herself, 
 but went on one side and cried bitterly, and then 
 retired and hid herself in the house. 
 
 And just before night closed in on them, she 
 cast her garments on one side, and girded herself 
 with a new sash made from the young shoots of 
 the toetoe, and stood on the threshold, and spread 
 out her gods, Kahukura, Itupawa, and Kongomai, 
 and she and her daughter, and her sister Haungaroa, 
 stood before them, and the appearance of the gods 
 was most propitious ; and when her incantations 
 were ended, she said to her daughter, " My child, 
 your journey will be a most fortunate one/' The 
 gods were then by her bound up in cloths, and 
 she hung them up again, and returned into the 
 house. 
 
 She then said to her daughter, " Now depart, 
 and when you reach your uncle Ngatoro, and your 
 
164 POLYNESIAN MYTHOLOGY. 
 
 other relations, tell them that they have been 
 cursed by Manaia, because the food in my oven was 
 not cooked upon the occasion of a great assembly 
 for taking off a tapu, and that he then said, ' Axe 
 the logs in the forest as sacred as the bones of 
 your brother, that you are afraid to use them in 
 cooking ; or are the stones of the desert the kid- 
 neys of Ngatoro-i-rangi, that you don't heat them ; 
 by-and-bye I '11 frizzle the flesh of your brother on 
 red-hot stones taken from Waikorora/ Now, my 
 child, depart to your uncle and relations ; be quick, 
 this is the season of the wind of Pungawere, which 
 will soon waft them here." 
 
 The women then took by stealth the gods of the 
 people, that is to say, Maru, and Te Iho-o-te-rangi, 
 and Kongomai, and Itupawa, and Hangar oa, and 
 they had no canoe for their journey, but these gods 
 served them as a canoe to cross the sea. For the 
 first canoes which had left Hawaiki for New Zea- 
 land carried no gods for human beings with them ; 
 they only carried the gods of the sweet potatoes 
 and of fish, they left behind them the gods for 
 mortals, but they brought away with them prayers, 
 incantations, and a knowledge of enchantments, for 
 these things were kept secret in their minds, being 
 learnt by heart, one from another. 
 
 Then the girl and her companions took with them 
 Kahukura, and Itupawa, and Rongomai, and Maru, 
 
THE CURSE OF MANAIA. 165 
 
 and the other gods, and started on their journey ; 
 altogether there were five women, and they jour- 
 neyed and journeyed towards New Zealand, and, 
 borne up by the gods, they traversed the vast ocean 
 till at last they landed on the burning island of 
 Whakaari, and when daylight appeared, they floated 
 again on the waters, aud finally landed on the north- 
 ern island of New Zealand, at Tawhiuwhiu, and 
 went by an inland route, and stopped to eat food at 
 a place whence they had a good view over the plains, 
 and after the rest of the party had done eating^ 
 Haungaroa still went on, and two of her compa- 
 nions teased her, saying : " Holloa, Haungaroa, what 
 a long time you continue eating ;" and those 
 plains have ever since been called Kaingoroa, or 
 Kaingoroa-o-Haungaroa. (the long meal of Haun- 
 garoa). Haungaroa, who was much provoked with 
 the two women who thus teased her, smote them 
 on the face, whereupon they fied from her, and 
 Haungaroa pursued them a long way, but she pur- 
 sued in vain, they would not come back to her, so 
 by her enchantments she changed them into Ti 
 trees, which stand on the plains whilst travellers 
 approach them, but which move from place to place 
 when they attempt to get close (and the natives 
 believe that the trees are there at the present 
 day). 
 
 Then the other three women continued their 
 
166 POLYNESIAN MYTHOLOGY. 
 
 journey, and they at length reached the summit of 
 a hill, and sat down there to rest themselves, 
 and whilst they were resting, Haungaroa thought 
 of her mother, and love for her overcame her, and 
 she wept aloud — and that jAace has ever since been 
 called Te Tangihanga, or the place of weeping. 
 
 After they had rested for some time, they con- 
 tinued their journey, until they reached the open 
 summit of another high hill, which they named 
 Piopio, and from thence they saw the beautiful lake 
 of Roto-rua lying at their feet, and they descended 
 towards it, and came down upon the geyser, which 
 spouts up its jets of boiling water at the foot of 
 the mountain, and they reached the lake itself, and 
 wound round it along its sandy shores ; then leaving 
 the lake behind them, they struck off towards 
 Maketu, and at last reached that place also, coming 
 out of the forests upon the sea-coast, close to the 
 village of Tuhoro, and when they saw the people 
 there, they called out to them — " Whereabout is 
 the residence of Ngatoro-i-rangi ?" And the people 
 answered them, " He lives near the large elevated 
 storehouse which you see erected on the hill 
 there ; and the niece of Ngatoro-i-rangi saw the 
 fence which surrounded his place, and she v/alked 
 straight on towards the wicket of the fortification ; 
 she w^ould not how^ever pass in through it like a 
 common person, but climbed the posts, and clam- 
 
THE CURSE OF MANAIA. 167 
 
 bered into the fortress over its wooden defences, 
 and having got inside, went straight on to the house 
 of Ngatoro-i-rangi, entered it, and going right up 
 to the spot which was sacred, from his sitting on it, 
 she seated herself down there. 
 
 When Ngatori-i-rangi's people saw this, one of 
 them ran off with all speed to tell his master, who 
 was then at work with some of his servants on his 
 farm, and having found him he said, " There is 
 a stranger just arrived at your residence, who 
 carries a travelling-bag as if she had come from a 
 long journey, and she would not come in at the 
 gate of the fortress, but climbed right over the 
 wooden defences, and has quietly laid her travelling- 
 bag upon the very roof of your sacred house, and 
 has walked up and seated herself in the very seat 
 that your sacred person generally occupies." 
 
 When the servant had ended his story, Ngatoro 
 at once guessed who this stranger from a distance 
 must be, and said, "It is my niece ;'' and he then 
 asked, "Where is Te Kehu?" and they told him, 
 " He is at work in his plantation of sweet pota- 
 toes.'' And he bid them fetch him at once, and to 
 be quick about it ; and when he arrived they all 
 went together to the place where his niece was, and 
 when he reached her, he at once led her before the 
 altar, and she gave them the gods which she had 
 brouHit with her from Hawaiki. 
 
168 POLYNESIAN MYTHOLOGY. 
 
 Then she said to them, " Come now, and let us 
 be cleansed by divmg in running water, and let 
 the ceremony of Whangai-horo be performed over 
 us, for you have been cursed by Manahua and his 
 tribe." 
 
 When they heard this they cried aloud, and tore 
 off their clothes, and ran to a running stream and 
 plunged into it, and dashed water over themselves, 
 and the priests chanted the proper incantations, 
 and performed all the prescribed ceremonies ; and 
 when these were finished they left the stream, and 
 went towards the village again, and the priests 
 chanted incantations for cleansing the court-yard of 
 the fortress from the defilement of the curse of 
 Manaia ; but the incantations for this purpose have 
 not been handed down to the present generation. 
 
 The priests next dug a long pit, termed the pit 
 of wrath, into which by their enchantments they 
 might bring the spirits of their enemies, and hang 
 them and destroy them there ; and when they had 
 dug the pit, muttering the necessary incantations, 
 they took large shells in their hands to scrape the 
 spirits of their enemies into the pit with, whilst 
 they muttered enchantments ; and when they had 
 done this, they scraped the earth into the pit again 
 to cover them up, and beat down the earth with 
 their hands, and crossed the pit with enchanted 
 cloths, and wove baskets of flax-leaves, to hold the 
 
THE CUKSE OF MANAIA. 169 
 
 spirits of the foes -whicli they had thus destroyed, 
 and each of these acts they accompanied with pro- 
 per spells. 
 
 The religious ceremonies being all ended, they 
 sat down, and Ngatoro-i-rangi wept over his niece, 
 and then they spread food before the travellers ; 
 and when they had finished their meal they all 
 collected in the house of Ngatoro-i-rangi, and the 
 old men began to question the strangers, saying, 
 " What has brought you here ? '" Then Kuiw^ai's 
 daughter said, " A curse which Manaia uttered 
 against you ; for when they had finished making his 
 sacred place for him, and the females were cooking 
 food for the strangers who attended the ceremony, 
 the food in Kuiwai's oven was not well cooked, and 
 Manaia cursed her and you, saying, ' Is firewood 
 as sacred as the bones of your bretln:'en, that you 
 fear to burn it in an oven ? 1 11 yet make the flesh 
 of your brothers hiss upon red-hot stones brought 
 from Waikorora, and heated to warm the oven in 
 which they shall be cooked/ That curse is the 
 curse that brought me here, for my mother told me 
 to hasten to you/' 
 
 When Ngatoro-i-rangi heard this, he was very 
 wroth, and he in his turn cursed Manaia, saying, 
 " Thus shall it be done unto you — your flesh shall 
 be cooked with stones brought from Maketu/' Then 
 he told all his relations and people to search early 
 
 I 
 
170 POLYNESIAN MYTHOLOGY. 
 
 the next morning for a large Totara-tree, from 
 which they might build a canoe, as they had no 
 canoe since Raumati had burnt the Arawa. 
 
 Then the people all arose very early the next 
 mornine:, and with them were the chosen band of 
 one hundred and forty warriors, and they went 
 out to search for a large Totara-tree, and Kuiwai's 
 daughter went with them, and she found a great 
 Totara-tree fallen down, and nearly buried in the 
 earth ; so they dug it out, and they framed a large 
 canoe from it, which they named " The Totara-tree, 
 dug from the earth ;" and they hauled it down to 
 the shore, and, launching it, embarked, and paddled 
 out to sea, and the favourable wind of Punga- 
 were was blowing strong, and it blew so for seven 
 days and nights, and wafted them across the ocean, 
 and at the end of that time they had again reached 
 the shores of Hawaiki. 
 
 The name of the place at which they landed in 
 Hawaiki was Tara-i-whenua ; they landed at night- 
 time, and drew their canoe up above high-water 
 mark, and laid it in the thickets, that none might 
 see that strangers had arrived. 
 
 Ngatoro-i-rangi then went at once to a fortified 
 village named Whaitiri-ka-papa, and when he 
 arrived there he walked carelessly up to the house 
 of Kuiwai, and peeping in at the door, said 
 that she was wanted outside for a minute \ and 
 
THE CUESE OF MANAIA. 171 
 
 she, knowing his voice, came out to him imme- 
 diately; and Ngatoro-i-rangi questioned her, saying, 
 " Have you anything to say to me, that I ought to 
 know V And she rephed, " The whole tribe of Ma- 
 naia are continually occupied in praying to their 
 gods, at the sacred place ; they pray to them to 
 bring you and your tribe here, dead ; perhaps 
 their incantations may now have brought you 
 here/' Then Ngatoro asked her, " In what part 
 of the heavens is the sun when they go to the 
 sacred place V and she answered, " They go there 
 early in the morning/' Then Ngatoro-i-rangi asked 
 her again, "Where are they all in the evening?'' 
 and she replied, " In the evening they collect in 
 numbers in their villages for the night, in the 
 morning they disperse about/' Then, just as 
 Ngatoro-i-rangi was going, he said to her, " At 
 the dawn of morning climb up on the roof of your 
 house that you may have a good view, and watch 
 what takes place/' Having thus spoken, he re- 
 turned to the main body of his party. 
 
 Then Ngatoro related to them all that his sister 
 had told him; and when they had heard this, Tan- 
 garoa, one of liis chiefs, said, " My counsel is, that 
 we storm their fortress this night ;" but then stood 
 up Rangitu, another chief, and said, "Nay, but 
 rather let us attack it in the morning/' Now arose 
 Ngatoro, and he spake aloud to them and said, 
 
 I 2 
 
1*72 POLYNESIAN MYTHOLOGY. 
 
 " I agree with neither of you. We must go to the 
 sacred place, and strike our noses until they bleed 
 and we are covered with blood, and then we must 
 lie on the ground like dead bodies, every man with 
 his weapon hid under him, and their priests will 
 imao-ine that their enchantments have brought us 
 here and slain us; so shall we surprise them/' On 
 hearing these words from their leader they all 
 arose, and following him in a body to the court- 
 yard of the sacred place, they found that the foolish 
 priests had felt so sure of compeUing their spirits 
 by enchantments to bring Ngatoro and his tribe 
 there, and to slay them for them, that they had 
 even prepared ovens to cook their bodies in, and 
 these were all lyiag open ready for the victims ; 
 and by the sides of the ovens they had laid in 
 mounds the green leaves, all prepared to place upon 
 the victims before the earth was heaped in to 
 cover them up, and the fire-wood and the stones 
 were also lying ready to be heated. Then the 
 one hundred and forty men went and laid them- 
 selves down in the ovens dug out of the earth, as 
 though they had been dead bodies, and they turned 
 themselves about, and beat themselves upon their 
 noses and their faces until they bled, so that 
 their bodies became all covered with blood, hke 
 the corpses of men slain in battle ; and then they 
 lay still in the ovens : the weapons they had with 
 
THE CUKSE OF MANAIA. I73 
 
 them were short clubs of various kinds, such as 
 clubs of jasper and of basalt, and of the bones of 
 whales, and the priests whom they had with them 
 having found out the sacred place of the people 
 of that country, entered it, and hid themselves 
 there. 
 
 Thus they continued to lie in the ovens until the 
 sun arose next morning, and until the priests of 
 their enemies, according to their custom each day 
 at dawn, came to spread leaves and other offerings 
 to the gods in the sacred place, and there, to their 
 surprise, these priests found the warriors of Ngatoro- 
 i-rangi all lymg heaped up in the ovens. Then the 
 imests raised joyful shouts, crying — " At last our 
 prayers have been answered by the gods ; here, 
 here are the bodies of the host of Ngatoro and of 
 Tama', lying heaped up in the cooking places. This 
 has been done by om- god — he carried them off, 
 and brought them here.'' The multitude of people 
 in the village hearing these cries, ran out to see 
 the wonder, and when they saw the bodies of the 
 one hundred and forty lying there, with the blood 
 in clots dried on them, they began to cry out, — one, 
 " 1 11 have this shoulder ;" another, " And I '11 have 
 this thigh ;" and a third, " That head is mine ;" 
 for the blood shed from striking their noses during 
 the previous night was now quite clotted on their 
 bodies ; and the priests of those who were lying 
 
174^ POLYNESIAN MYTHOLOGY. 
 
 in the ovens having hidden themselves in the 
 bushes of the shrubbery round the sacred place, 
 could not be seen by the priests of the town of 
 Manaia when they entered the sacred place, to 
 perform the fitting rites to the gods. 
 
 So these latter cried aloud, as they ofi'ered 
 thanksgivings to the gods for having granted their 
 prayers, and for having fulfilled their wishes ; but just 
 as their ceremonies were finished, the priests of the 
 war party of Ngatoro-i-rangi rushing (out of their 
 liiding places) upon the other priests, slew them, 
 so that the priests were first slain, as offerings to the 
 gods. Then arose the one hundred and forty men 
 from the ovens, and rushed upon their enemies : all 
 were slain, not one escaped but Manaia, and he fled 
 to the town ; but they at once attacked and carried 
 the town by assault, and then the slaughter ceased. 
 And the first battle at the sacred place was called Ihu- 
 moiomotokia, or the battle of " Bruised Noses;'' and 
 the name of the town which was taken was Whai- 
 tiri-ka-papa, but Manaia again escaped from the 
 assault on the town. They entered the breaches in 
 the town as easily as if they had been walking in 
 at the door of a house left open to receive them, 
 whence this proverb has been handed down to us — 
 " As soon as ever you have defeated your enemy, 
 storm their town.'' The priests now turned over 
 the bodies of the first slain, termed the holy fish, 
 

 ^/i n 1-!^^ i-> ^ tef I i ^-^n ^ r 
 
 
 1 1 
 
 NEW ZEALAND TRADITION. 
 
THE CURSE OF MANAIA. l75 
 
 as offerings set apart for the gods, and said suitable 
 prayers, and when these ceremonies were ended, 
 the conquerors cooked the bodies of their enemies, 
 and devoured the whole of them ; but soon after- 
 wards the warriors of the otlier towns of Manaia 
 which had not been assaulted, were approaching as 
 a forlorn hope to attack their enemies. 
 
 In the meanwhile Ngatoro-i-rangi and his war- 
 riors, unaware of this, had retired towards their 
 canoe, whilst the host of warriors whom Manaia 
 had again assembled were following upon their 
 traces. They soon came to a stream which they had 
 to pass, and fording that they left it behind them, 
 and gained their canoe, but by the time they were 
 there, their pursuers had reached the stream they 
 had just left. 
 
 Ngatoro-i-rangi now felt thirsty, and remembered 
 that they had no water for the crew of the canoe, 
 so he said, " There is no water here for us ;'' and 
 Rangitu hearing the voice of his commander, an- 
 swered cheerfully, " No, there is none here, but 
 there is plenty in the stream we have just crossed. 
 So they gave the gi-eat calabash of the canoe to 
 Rangitu, and he returned towards the stream, but 
 before he got there the host of Manaia had reached 
 it, and had occupied its banks. 
 
 Rangitu, who did not see them, as soon as he 
 got to the edge of the stream, dipped his calabash 
 
176 POLYNESIAN MYTHOLOGY. 
 
 to fill it, and as it did not sink easily, being- 
 empty and very light, lie stooped down and 
 put his hand upon it to press it under the water ; 
 and whilst he was holding it with one hand to 
 press it down, one of the enemy, stealing on him, 
 made a blow at him with his weapon. Rangitu 
 saw nothing, but merely heard the whizz of the 
 weapon as it was sweeping down through the air 
 upon his head, and quick as thought he jerks the 
 calabash out of the water, and holds it as a shield 
 in the direction in which he heard the blow coming 
 down upon him ; the weapon is parried oflf from one 
 side of his head, but the calabash is shattered to 
 pieces, and nothing but the mouth of the vessel 
 which he was holding is left in his hand. 
 
 Then off he darts, fast as he can fly, and reaches 
 before the enemy Ngatoro-i-rangi and his one 
 hundred and forty warriors ; as soon as he is thus 
 sure of support, in a moment he turns upon his 
 foes. Ha, ha ! he slays the first of the enemy, and 
 carries off* his victim. Then lo ! Tangaroa has risen 
 up, he is soon amongst the enemy, he slays and car- 
 ries oflf the second man. Next, Tama-te-kapua kills 
 and carries ofl* his man ; thus is it with each war- 
 rior ; the enemy then breaks and flies, and a great 
 slaughter is made of the host of Manaia, yet he 
 himself again escapes with his life. The name 
 given to this battle was Tarai-whenua-kura. 
 
THE CURSE OF MANAIA. 177 
 
 Having thus avenged themselves of their enemies, 
 they again returned to these islands and settled at 
 Maketu, and cultivated farms there. Manaia, on 
 his part, was not idle, for shortly after they had 
 left his place of residence, he, with his tribe, set to 
 work at refitting their canoes. 
 
 Ngatoro-i-rangi, in the meantime, occupied the 
 island of Motiti, oif Tauranga, in the Bay of 
 Plenty. There he built a fortified village, which 
 he named Matarehua, and a large house orna- 
 mented with carved work, which he named Tai- 
 maihi-o-Rongo ; and he made a large under- 
 gi'ound store for his sweet potatoes, which he named 
 Te Marihope ; and he and his old wife generally 
 lived nearly alone in their village on Motiti, whilst 
 the great body of their people dwelt on the main- 
 land at Maketu ; whilst the old couple were in this 
 way living on Motiti, suddenly one evening Manaia, 
 with a large fleet of canoes and a whole host of 
 warriors, appeared off the coast of the island, and 
 they pulled straight up to the landing-place, opposite 
 to the house of Ngatoro-i-rangi, and lay on their 
 paddles there, whilst Manaia hailed him, calling out, 
 " Ho ! brother-in-law, come out here if you dare, 
 let us fight before the daylight is gone."" Ngatoro- 
 i-rangi no sooner heard the voice of Manaia, than 
 he came boldly out of the house, although he was 
 almost alone, and there he saw the whole host of 
 
 I 3 
 
178 POLYNESIAN MYTHOLOGY. 
 
 Manaia lying on their paddles at the anchorage off 
 his landing-place ; but he at once hailed them, shout- 
 ing out, " Well done, brother-in-law, just anchor 
 where you are for the night, it is already getting 
 dark, and we shall not be able to see to meet the 
 edge of one weapon with the other ; the warriors 
 could not, therefore, parry one another's blows ; 
 to-morrow morning we will fight as much as you 
 like/' Manaia no sooner heard this proposal, than 
 he assented to it, saying, " You are right, it has 
 already grown dark/' And Ngatoro answered him, 
 " You had better bring-to your canoes in the an- 
 chorage outside there/' Manaia therefore told his 
 army to anchor their canoes, and to lose no time in 
 cooking their food on board ; and the priest 
 Ngatoro-i-rangi remained in his fortress. 
 
 All the early part of the night Ngatoro-i- 
 rangi remained in the sacred place, performing en- 
 chantments and repeating incantations, and his wife 
 was with him muttering her incantations ; and 
 having finished them, they both returned to their 
 house, and there they continued to perform reli- 
 gious rites, calling to their aid the storms of 
 heaven ; whilst the host of Manaia did nothing 
 but amuse themselves, singing Hakas and songs, 
 and diverting themselves thoughtlessly as war 
 Y>arties do : little did they think that they were 
 so soon to perish ; no, they flattered themselves 
 
THE CURSE OF MANAIA. 179 
 
 that tliey would destroy Ngatoro-i-rangi, having 
 now caught hun almost alone. 
 
 So soon as the depth of night fell upon the 
 world, whilst Ngatoro and his aged wife were still 
 in the house, and the old woman was sitting at 
 the window watching for what might take place, 
 she heard the host of Manaia insulting herself and 
 her husband, by singing taunting war-songs. Then 
 the ancient priest Ngatoro, who was sitting at the 
 upper end of the house, rises up, unloosens and 
 throws off his garments, and repeats his incanta- 
 tions, and calls upon the winds, and upon the 
 storms, and upon the thunder and lightning, that 
 they may all arise and destroy the host of Manaia ; 
 and the god Tawhiri-matea hearkened unto the 
 priest, and he permitted the winds to issue forth, 
 together with hurricanes, and gales, and storms, and 
 thunders and lightnings ; and the priest and his 
 wife hearkened anxiously that they might hear the 
 first bursting forth of the winds, and thunders and 
 lightnings, and of the rain and hail. 
 
 Then, when it was the middle space between the 
 commencement of night and the commencement of 
 the day, burst forth tlie winds, and the rain, and 
 the lightning, and the thunder, and into the har- 
 bour poured all the mountainous waves of the sea, 
 and there lay the host of Manaia overcome with 
 sleep, and snoring loudly ; but when the ancient 
 
180 POLYNESIAN MYTHOLOGY. 
 
 priest and his wife heard the rushing of the winds 
 and the roaring of the waves, they closed their 
 house up securely, and lay composedly down to rest, 
 and as they lay they could hear a confused noise, 
 and cries of terror, and a wild and tumultuous 
 uproar from a mighty host, but before very long, 
 all the loud confusion became hushed, and nothing 
 was to be heard but the heavy rolling of the surges 
 upon the beach ; nor did the storm itself last very 
 long — it had soon ceased. 
 
 When the next morning broke, the aged wife of 
 Ngatoro went out of her house, and looked to see 
 what had become of the host of Manaia, and as 
 she cast her eyes along the shore, there she saw 
 them lying dead, cast up on the beach. The name 
 Ngatoro-i-rangi rave to this slaughter was Maiku- 
 kutea ; the name given to the storm which slew 
 them all was Te Aputahi-a-Pawa. He gave the 
 name of Maikukutea to the slaughter, because the 
 fish having eaten the bodies of Manaia's warriors, 
 only their bones, and the nails of their hands 
 and feet, but hardly any part of their corpses, 
 could be found. 
 
 Of the vast host of Manaia that perished, not 
 one escaped : the body of Manaia himself they re- 
 cognised by some tattoo marks upon one of his 
 arms. Ngatoro now hghted a signal fire as a 
 sign to his relations and warriors at Maketu that 
 
THE CURSE OF MANAIA. 181 
 
 he wanted them to cross over to the island ; and 
 when his chosen band of one hundred and forty 
 warriors saw the signal, they launched their canoe 
 and pulled across to join their chief, and on reach- 
 ing the island, they found that the host of Manaia 
 had all perished. 
 
 Thus was avenged the curse of Mutahanga and 
 of Manaia ; however, it would have been far better 
 if the canoe Arawa had not been burnt by Raumati, 
 then Ngatoro and his warriors would have had two 
 canoes to return in to Hawaiki, to revenge their 
 wrongs, and the whole race of Manaia would have 
 been utterly destroyed. 
 
 It would also have been far better if Ngatoro 
 and his people had remained at Maketu, and had 
 never gone to Moehau ; then the Arawa would not 
 have been burnt ; for from the burning of that 
 canoe by Raumati sprang the war, the events of 
 which have now been recounted. 
 
THE LEGEND OF HATUPATU AND HIS 
 BROTHERS. 
 
 When Tama-te-Kapua went with his followers to 
 Moe-hau, the hill near Cape Colville, and I.henga 
 and his followers went to Roto-rua, then Ha-nui, 
 Ha-roa, and Hatupatu went also to Whakamaru, 
 to Maroa, to Tuata, to Tutuka, to Tuaropaki, to 
 Hauhungaroa, to Hurakia, and to Horohoro, the 
 districts which lie between Lakes Taupo and Roto- 
 rua, and between Roto-rua and the head of the 
 Waikato River, to snare birds for themselves, and 
 followed their sport for many a day, until they had 
 hunted for several months ; but their httle brother 
 Hatupatu was all this time thinking to himself 
 that they never gave him any of the rare dainties 
 or nice things that they got, so that they might 
 all feast together, but at each meal he received 
 notliing but the lean tough birds; so when the 
 poor httle fellow went and sat down by the side 
 of the fire to his food, he every day used to 
 keep on crying and eating, crying and eating, 
 during his meals. At last, saucy, mischievous 
 
HATXJPATU AND HIS BROTHERS. 183 
 
 thouglits rose up in his young heart. So one day, 
 whilst his brothers were out snaring birds, and 
 he, on this as on every other day, was left at their 
 resting-place to take care of the things, the little 
 rogue crept into the storehouse, where the birds, 
 preserved in their own fat, were kept in cala- 
 bashes, and he stole some, and set resolutely to 
 work to eat them, with some tender fern-root, 
 nicely beaten and dressed, for a relish ; so that to 
 look at him you could not help thinking of the 
 proverb, " Bravo, that throat of yours can swallow 
 anything/' 
 
 He finished all the calabashes of preserved 
 birds, and then attacked those that were kept 
 in casks, and when he had quite filled himself 
 he crept out of the storehouse again, and there he 
 went trampling over the pathway that led to their 
 resting-place, running about this side, and that 
 side, and all round it, that his brothers might be 
 induced to think a war party had come, and 
 had eaten up the food in their absence. Then he 
 came back, and ran a spear into himself in two 
 or three places, where he could not do himself 
 much harm, and gave himself a good bruise or two 
 upon his head, and laid down on the ground near 
 their hut. 
 
 When his brothers came back they found him 
 
I8i POLYNESIAN MYTHOLOGY. 
 
 lying there in appearance very badly wounded ; 
 they next ran to the storehouse, and found their 
 preserved birds all gone : so they asked him who 
 had done all this, and he replied, " A war party/' 
 Then they went to the pathways and saw the foot- 
 marks, and said, "It is too true/' They melted 
 some fat, and poured warm oil on his wounds, and 
 he revived ; and they all ate as they used to do in 
 former days, the brothers enjoying all the good 
 things, whilst Hatupatu kept eating and crying, 
 and he went and sat on the smoky side of the fire, 
 so that his cruel brothers might laugh at him, saying, 
 " Oh, never mind him ; those are not real tears, 
 they are only his eyes watering from the smoke/' 
 
 Next day Hatupatu stopped at home, and off 
 went his brothers to snare birds, and he began to 
 steal the preserved birds again, and thus he did 
 every day, every day, and of course at last his 
 brothers suspected him, and one day they laid in 
 wait for him, when he not foreseeing this, again 
 crouched into the storehouse and began eating. 
 " Ha, ha, ha, we Ve caught you now then ; your 
 thievish tricks are found out, are they, you little 
 rogue ?" His brothers killed him at once, and 
 buried him in the large heap of feathers they 
 had pulled out from the snared birds ; after 
 this they went back to Koto-rua, and when they 
 
HATUPATU AND HIS BROTHERS. 185 
 
 arrived, their parents asked tliem, " Where is 
 Hatupatu ? What 's become of your little brother ? " 
 And they answered, " We don't know ; we have 
 not seen him/' And their parents said, " You've 
 killed him." And they replied, "We have not;" 
 and they disputed and disputed together, and at 
 last their parents said, " It is too true that you 
 must have killed him, for he went away with you, 
 and he is missing now when you return to us." 
 
 At length Hatupatu's father and mother thought 
 they would send a spirit to search for him ; so they 
 sent one, and the spirit went. Its form was that 
 of a flag, and its name was Tamumu-ki-te-raugi, or 
 He-that-buzzes-in-the-skies, and it departed and 
 arrived at the place where Hatupatu was buried, 
 and found him and performed enchantments, and 
 Hatupatu came to life again, and went upon his 
 way, and met a woman who was spearing birds for 
 herself, and her spear was nothing but her own 
 lips: and Hatupatu had a real wooden spear. The 
 woman speared at a bird with her lips, but 
 Hatupatu had at the same moment thrown liis 
 spear at the same bird, and it stuck into her 
 lips: and when he saw this he ran off with all his 
 speed, but he was soon caught by the woman, 
 not being able to go so fast as she could, for her 
 feet bore her along, and wings were upon her 
 
186 POLYNESIAN MYTHOLOGY. 
 
 arms, like those of a bird, and she brought liim to 
 her house, and they slept there. 
 . Hatupatu found that this woman never ate any- 
 thing but raw food, and she gave the birds to 
 Hatupatu to eat without their being in any way 
 dressed, but he only pretended to eat them, lifting 
 them up to his mouth, and letting them fall slil}^. 
 At dawn the woman prepared to go and spear birds, 
 but Hatupatu always remained at home, and when 
 she had departed, he began to cook food for him- 
 self, and to look at all the things in the cave of 
 rocks that the woman lived in — at her two-handed 
 wooden sword — at her beautiful cloak made of red 
 feathers torn from under the wing of the Kaka — at 
 her red cloak of thick dog's fur — at her ornamented 
 cloak woven from flax ; and he kept thinking how 
 he could run off with them all : and then he looked 
 at the various tame lizards she had, and at her 
 tame little birds, and at all her many curiosities, 
 and thus he went on day after day, until at last 
 one day he said to her, " Now, you 'd better 
 go a long distance to-day ; to the first moun- 
 tain range, to the second range, the tenth range, the 
 hundredth range, the thousandth mountain range, 
 and when you get there, then begin to catch birds 
 for us two/' To this she consented, and went. 
 He remained behind roasting birds for himself, and 
 
HATUPATU AND HIS BKOTHEES. 187 
 
 thinking, " I wonder liow far she 's got now ; " and 
 when he thought she had reached the place he had 
 spoken of, then he began to gather up her cloak of 
 red feathers, and her cloak of dogs' skins, and her 
 cloak of ornamented flax, and her carved two- 
 handed sword ; and the young fellow said, " How 
 well I shall look when all the fine feathers on these 
 cloaks are rustled by the wind." And he brandished 
 the two-handed sword, and made cuts at the lizards, 
 and at all the tame animals, and they were soon 
 killed. Tlien he struck at the perch on which 
 the httle pet birds sat, and he killed them all but 
 one, which escaped, and it flew away to fetch 
 back the woman they all belonged to. Her name 
 was Kurangaituku. And as the little bird flew 
 along, these are the words he kept singing, " Oh, 
 Kurangaituku, our home is ruined, our things are 
 all destroyed ;'' and so it kept singing until it had 
 flown a very long way. At last Kurangaituku 
 heard it, and said, "By whom is all this donef 
 And the little bird answered, " By Hatupatu — 
 everything is gone.'' Then Kurangaituku made 
 haste to get home again, and as she went 
 along she kept calling out, "Step out, stretch 
 along ; step out, stretch along. There you are, 
 Hatupatu, not far from me. There you are, O 
 Hatupatu, not far from me. Step out, stretch 
 
188 POLYNESIAN MYTHOLOGY. 
 
 along ; step out, stretch along. There you are, 
 Hatupatu, not far from me now/' 
 
 She only made three strides, before she had 
 reached her cave, and when she looked about, 
 she could see nothing in it ; but the little 
 bird still guided her on, as she kept saying, " Step 
 out, stretch along ; step out, stretch along ; I '11 
 catch you there now, HatujDatu ; 1 11 catch you 
 there now, Hatupatu ;'' and she almost caught Ha- 
 tupatu ; and he thought, I'm done for now. So 
 he repeated his charm : " rock, open for me, 
 open.'' Then the rock opened, and he hid himself 
 in it, and the woman looked and could not find 
 him ; and she went on to a distance, and kept call- 
 ing out, " I '11 catch you there, Hatupatu ; I '11 catch 
 you there, Hatupatu ;" and when her voice had 
 died away at a great distance, Hatupatu came up 
 out of the rock and made off; and thus they went 
 on, and thus they went on, the whole way, until 
 they came to Roto-rua ; and when they arrived at 
 the sulphur-springs (called Te Whaka-rewa-rew^a), 
 Hatupatu jumped over these ; but Kurangaituku 
 thinking they were cold, tried to wade through, but 
 sunk through the crust, and was burnt to death. 
 
 Hatupatu proceeded on and sat on the shore of 
 the lake, and when the evening came, he dived 
 into the water, and rose up at the island of 
 
HATUPATU AND HIS BROTHERS. 189 
 
 Mokoia, and sat in the warm-bath there ; just 
 at this time his father and mother wanted 
 some water to drink, and sent their slave to 
 fetch some for them, and he came to the place 
 where he found Hatupatu lying in the warm- 
 bath ; Hatupatu laid hold of him, and asked 
 him, " Whom are you fetching that water for 
 at this time of night?'' and he answered, "For 
 so and so." Then Hatupatu asked him, "Where 
 is the house of Ha-nui and of Ha-roa V and the 
 slave answered, "They live in a house by them- 
 selves ; but what can your name be V and he 
 answered him, " I am Hatupatu/' So the old 
 slave said, " O Hatupatu, are you still alive ?" 
 and he replied, " Yes, indeed/' And the old 
 slave said to him, " Oh, 1 11 tell you ; I and your 
 father and mother live together in a house by 
 ourselves ; and they sent me down here to fetch 
 water for them ;" and Hatupatu said, " Let us go 
 to them together ;" and they went : and on coming 
 to them, the old people began to weep with a loud 
 voice ; and Hatupatu said, " Nay, nay ; let us cry 
 with a gentle voice, lest my brethren who slew me 
 should hear ; and I, moreover, will not sleep here 
 with you, my parents, it is better for me to go 
 and remain in the cave you have dug to keep your 
 sweet potatoes in, that I may overhear each day 
 
190 POI-YNESIAN MYTHOLOGY. 
 
 what they say, and I '11 take all my meals there." 
 So he went, and he said, " Let my father sleep with 
 me in the cave in the night, and in the daytime 
 let him stop in the house ;'' and his father consented, 
 and thus they did every day and every night, and 
 his brothers noticed that there was a change in their 
 food, that they did not get so much or such good 
 food as whilst their brother had been away (for 
 his mother kept the best of everything for him) ; 
 they had worse food now ; so they beat their 
 mother and their slaves, and this they did con- 
 tinually. 
 
 At last, they heard the people all calling out, 
 " Oh, oh, Hatupatu's here ;'' and one of them 
 said, " Oh, no, that can't be ; why, Hatupatu is 
 dead \' but when they saw it was really him, one 
 of them caught hold of his two-handed wooden 
 sword, and so did the others ; and Hatupatu 
 also caught hold of his two-handed Avooden sword ; 
 he had decorated his head in the night, and had 
 stuck it full of the beautiful feathers befitting a 
 chief ; and he had placed a bunch of the soft white 
 down from the stomach of the albatross in each 
 ear ; and when his brothers and the multitude of 
 their followers dared him to come forth from the 
 storehouse and fight them, he caught hold of his 
 girdle, and of his apron of red feathers, and girding 
 
£.^v 
 
 NEW ZEALAND CHIEF. 
 
HATUPATU AND HIS BKOTHERS. 191 
 
 on his ajDron, lie repeated an incantation suited 
 for the occasion. When this was finished his head 
 appeared rising up out of the storehouse, and he 
 repeated another incantation, and afterwards a third 
 over his sword. 
 
 Hatupatu now came out of the storehouse, and 
 as his brothers gazed on him, they saw his 
 looks were most noble ; glared forth on them 
 the eyes of the young man, and glittered forth 
 the mother-of-pearl eyes of the carved face on the 
 handle of his sword, and when the many thousands 
 of their tribe who had gathered round saw the 
 youth, they too were quite astonished at his noble- 
 ness ; they had no strength left, they could do 
 nothing but admire him : he was only a little boy 
 when they had seen him before, and now, when 
 they met him again, he was like a noble chief, and 
 they now looked upon his brothers with very differ- 
 ent eyes from those with which they looked at him. 
 
 His three brothers sprang at him ; three wooden 
 swords were at the same time levelled at Hatupatu 
 to slay him ; he held the blade of his sword 
 pointed to the ground, till the swords of his bro- 
 thers almost touched him, when he rapidly warded 
 off the blows, and whirling round his wooden sword, 
 two of the three were felled by the blade of it, 
 and one by a blow from the handle ; then they sprang 
 up, and rushed at him once more ; over they go 
 
192 POLYNESIAN MYTHOLOGY. 
 
 again, two felled by the blade of his sword, and 
 one by the handle ; it was enough — they gave in. 
 Then their father said to them, " Oh ! my sons, I 
 would that you were as strong in peace as you 
 are in attacking one another ; in seeking revenge 
 for your ancestral canoe, Te Arawa, wliich was 
 consumed in a fire by the chief Raumati. Long- 
 have you been seeking to revenge yourselves upon 
 him, but you have not succeeded, you have gained 
 no advantage ; perhaps you are only strong and 
 bold when you attack your young brother, my 
 last-born child/' 
 
 When his sons Ha-nui, Ha-roa, and Karika 
 heard these words of their father, they and their 
 many followers felt their hearts grow sad ; they 
 began to prepare for a war party, by beating 
 flat pieces of prepared fern-root ; and they cooked 
 sweet potatoes in ovens, and mashed them, and 
 packed them up in baskets of flax, and again 
 put them in the ovens, that the food might 
 keep for a long time ; and they cooked shell-fish 
 in baskets, and thus collected food for an expe- 
 dition to Maketu. Whilst his brothers were 
 making all these preparations for the expedition, 
 their father was secretly teaching Hatupatu the 
 tattoo marks and appearance of Raumati, so that 
 he might easily recognise that chief; and when 
 the canoes started with the warriors, he did not 
 
HATUPATU AND HIS BROTHERS. 193 
 
 embark with them, but remained behind ; the 
 canoes had reached the middle of the lake, when 
 Hatupatu rose up, and taking thn^ty cloaks of 
 red feathers with him, went off to the war ; he 
 proceeded by diving under the water — that was 
 the path he chose; and when he reached the 
 deepest part of the lake, he stopped to eat a 
 meal of mussels in the water, and then rose up 
 from the bottom and came out. He had got as 
 far as Ngaukawakawa, when his brothers and 
 the warriors in the canoes arrived there, and 
 found him spreading out the cloaks he had 
 brought with him to dry; and as soon as their 
 canoes reached the shore they asked him, "Where is 
 your canoe, that you managed to get here so fast V 
 and he answered, "Never mind, I have a canoe of 
 my own/' 
 
 Hatupatu tln^ew off here the wreath of leaves 
 he wore round his brow, and it took root, and 
 became a pohutukawa-tree, which bears such beau- 
 tiful red flowers. His brothers' canoes had by 
 this time got out into Roto-iti ; then he again 
 dived after them, and rose to the sm^face, and 
 came out of the water at Kuha-rua, where he 
 threw off his wreath of totara-leaves, and it took 
 root and grew, and it is stiU growing there at 
 this day; when liis brothers and the warriors 
 arrived at Kuha-rua, they found liim sitting there, 
 
 K 
 
194 POLYNESIAN MYTHOLOGY. 
 
 and they were astonished at his doings ; they 
 Landed at Otaramarae, and marching overland, 
 encamped for the night at Kaharoa-a-Tauhu, and 
 the next day they reached Maketii ; and when 
 the evening came they ranged their warriors in 
 divisions ; three hundred and forty warriors were 
 told off for each of the divisions, under the com- 
 mand of each of Hatupatu's three brothers; but 
 no division was placed under his command. 
 
 Hatupatu knew that the jealousy of his bro- 
 thers, on account of their former quarrels, was 
 the reason they had not told off any men for 
 him ; so he said, " Oh, ray brothers, I did not 
 refuse to hearken to you, when you asked me to 
 come with you ; but I came, as you requested, just 
 as I went readily with you upon that occasion 
 when you killed me, and here I am now left in a 
 very bad position ; so I pray you, let some of tlie 
 warriors be placed under my command, let there 
 be fifty of them/' But they said to him, " Pooh, 
 pooh ; come now, you be off home again. What can 
 you do ? The only thing you are fit to destroy is 
 food.'' He, the young man, said no more ; but at 
 once left his brothers, and on the same night he 
 sought out a rough thicket as his resting-place ; and 
 when he saw hoAV convenient for his purpose was the 
 place he had selected, he turned to and began to tie 
 together in bundles the roots of the creeping plants. 
 
HATUPATU AND HIS BROTHERS. 195 
 
 and of the bushes, and dressed them up with the 
 cloaks he had with him ; and when he had finished, 
 the war band of these figures, which the young man 
 had made, looked just like a band of real warriors. 
 The day had hardly dawned, when the inhabitants 
 of the place they had come to attack saw their 
 enemies, and sent ofi" messengers to tell the war- 
 riors, on this side and that side, that they should 
 come and fight with them against the common 
 enemy. 
 
 In the meantime, all the warriors of the columns 
 of Hatupatu's brothers were exhorting their men, 
 and encouraging them by warlike speeches ; first 
 one chief stood up to speak, and then another, and 
 when they had all ended, Hatupatu himself got up, 
 to encourage his mock party. He had been sitting 
 down, and as he gracefully arose, it was beautiful to 
 see his plumes and ornaments of feathers fluttering 
 in the breeze ; the long hair of the young man was 
 tied up in four knots, or clubs, in each of which was 
 stuck a bunch of feathers ; you would have thought 
 he had just come from the gannet island of Karewa, 
 (in the Bay of Plenty,) where birds' feathers abound ; 
 and when he had done speaking to one party of his 
 column, he unloosened his hair, leaving but one 
 clump of it over the centre of his forehead, and 
 now he wore a cloak of red feathers ; then he made 
 
 K 2 
 
196 POLYNESIAN MYTHOLOGY. 
 
 another speech, encouraging his men to be brave 
 then after sitting down again, he ran to the rear, 
 and took all the feathers and knots from his hair, 
 and he this time wore a cloak of flax with a broi- 
 dered border ; again he addressed his men, and thi 
 being finished, he was seen again in the centre of 
 the body, standing up to speak, naked, and stripped 
 for the fight. Once more he appeared at the head 
 of the column ; this time he had the hair at the 
 back of his head tied up in a knot and ornamented 
 with feathers, he wore a cloak made of the skins of 
 dogs, and the long wooden war-axe was the weaj)on 
 he had in his hands. Having concluded this 
 speech, he appeared again in a difierent place, with 
 his hair tied in five bunches, each ornamented 
 with feathers, whilst a large rough dog-skin 
 formed his cloak ; and the weapon in his hand 
 was a "inere* made of white whalebone : thus he 
 ended liis speeches to his party. When the people 
 of the place they had come to attack saw how 
 numerous were the chiefs in the column of Hatu- 
 patu, and what clothes and weapons they had, they 
 dreaded his division much more than those of his 
 brothers. 
 
 His brothers^ divisions had many warriors in 
 them, although the number of chiefs was only equal 
 * A sharp instrument of war made of stone. 
 
HATUPATU AND HIS BEOTHEES. 197 
 
 in number to tlie divisions : thus there were three 
 divisions, and also three chiefs ; whilst, although 
 Hatupatu had only one division, it appeared to 
 be commanded by a multitude of cliiefs, who had 
 superb dresses ; thence the enemy burnt with fear 
 of that division, which they accounted to be com- 
 posed of men ; but no ; it was only formed of 
 clumps of grass dressed up. 
 
 Now the people of the place they were attacking 
 drew out to the battle, and as they pressed nearer 
 and nearer, they pushed forth long heavy spears, 
 and sent forth volleys of light spears made of the 
 branches of manuka-trees, at the column of Ha-nui. 
 Alas ! it is broken ; they retreat, they fly, they fall 
 back on the division of Ha-roa ; they are here 
 ralHed, and ordered to charge ; but they do not — 
 they only poke forward their heads, as if intend- 
 ing to go ; the enemy has reached them, and 
 is on them again ; they are again broken and dis- 
 ordered ; they run in now upon the third line, 
 that of Karika ; they are rallied, and again order- 
 ed to charge ; but they only press forward the upper 
 part of their bodies, as if intending to advance, when 
 the enemy is already upon them in full charge. It 
 is over ; all the divisions of Hatupatu's brothers 
 are broken and flpng in confusion ; what did it 
 matter whether they were many or few, they were 
 
198 POLYNESIAN MYTHOLOGY. 
 
 all cowards. Their enemies saw no brave men's 
 faces, only tlie black backs of heads running away. 
 All this time the division of Hatiipatu appears 
 to be sitting quietly upon the ground, and when 
 the men in full retreat came running in upon it, 
 Hatupatu rose up to order them to charge 
 again. He cried out : " Turn on them again, tin-n 
 on them again ;" for a long time the enemy and 
 Hatupatu were hidden from each other's view ; at 
 last they saw him. Then rushes forward Hatu- 
 patu from one party, and a chief of the enemy, 
 named also Karika (like his brother), ft-om the 
 other, and the latter aims a fierce blow at Hatu- 
 patu with a short spear ; he parries it, and strikes 
 down Karika with his two-handed sword, who dies 
 without a struggle ; motionless, as food hidden 
 in a bag, he draws forth his whalebone mere, 
 cuts off Karika's head, and grasps it by the 
 hair. It is enough — the enemy break, — fall back, 
 — fly ; then his brothers and their warriors turn 
 again on the foes, and slay them ; many thou- 
 sands of them fxll. Whilst Ms brothers are thus 
 slaying the enemy, he is eagerly seeking for 
 Baumati ; he is found ; Hatupatu catches him, his 
 head is cut off; it is concealed. The slaughter 
 being ended, they return to their encampment ; 
 they cook the bodies of their enemies ; they devour 
 
WEEPING OVER HEAD OF DECEASED RELATIVE. 
 
HATUPATU AND HIS BROTHERS. 199 
 
 them ; they smoke and carefully preserve their 
 heads : and when all is done, each makes speeches 
 boasting of his deeds ; and one after the other, 
 vaunting to have slain the great chief Kaumati. 
 But Hatupatu said not a word of his having Rau- 
 mati's head. 
 
 They return to Roto-rua ; this time he goes in 
 the canoe with them ; they draw near to the island 
 of Mokoia, and his brothers, as they are in the 
 canoe, chant songs of triumph to the gods of 
 war ; they cease ; their father inquires from the 
 shore, " Which of you has the head of RaumatiT' 
 and one, holding up the head he had taken, said, 
 "I have;'' and another said, "I have;'' at last, 
 their father calls out, " Alas, alas ! Raumati has 
 escaped." 
 
 Then Hatupatu stands up in the canoe, and 
 chants a prayer to the god of war over a basket 
 heaped up with heads, whilst holding up in his 
 hand the head of Karika. 
 
 Then his hand grasps the head of Raumati, which 
 he had kept liid under his cloak, and he cries — 
 " There, there ; I have the head of Raumati." All 
 rejoice. Their father strips off liis cloak, rushes 
 into the lake, and repeats a thanksgiving to 
 the gods. 
 
 When he had ended this, he promoted in honour 
 
200 POLYNESIAN MYTHOLOGY. 
 
 his last-born child, and debased in rank his eldest 
 sons. 
 
 Thus at last was revenge obtained for the burn- 
 mcr of the Arawa, and the descendants of Tama-te- 
 kapua emigi^ated, and came and dwelt in Pakotore, 
 and Kangitihi was born there, and his children, 
 and one of them came to Rangiwhakakapua, or 
 Roto-rua, and dwelt there ; and afterwards one of 
 his daughters went to the Whakatohea tribe, at 
 Apotiki. After that Rangitihi and all his sons went 
 to Ahuriri, to revenge the death of the husband of 
 Rongo-maipapa, and she was given up to them as 
 a reward ; then grew up to manhood Uenukuko- 
 pako, and began to visit all the people subject to 
 him at Whakamaru, at Maroa, at Tutukau, at 
 Tuata, and he went and afterwards returned to 
 Pakotore, and whilst going backwards and for- 
 wards, he lost liis dog, named Potakatawhiti, 
 at Mokoia ; it was killed by Mataaho and Ka- 
 waarero. 
 
 He came back from Whakamaru to look for it, 
 and when he found it had been killed, a great 
 war was commenced against Roto-rua, and some were 
 slain of each party. After this, Rangi-te-aorere, 
 the son of Rangi-whakaekeau, grew up to man's 
 estate ; in his tinie they stormed and took the 
 island of Mokoia, and Roto-rua was conquered by 
 
HATUPATU AND HIS BROTHERS. 201 
 
 the sons of Kangitilii, wlio kept it still and still, 
 until the multitude of men there increased very 
 greatly, and spread themselves in all parts ; and 
 the descendants of Ngatoro-i-rangi also multiplied 
 there, and some of them still remain at Roto- 
 rua. Tumakoha begat Tarawhai, and Te Rangi- 
 takaroro was one of his sons ; his second son was 
 Tarewa, and his third was Taporahitaua. 
 
 K 3 
 
LEGEND OF THE EMIGRATION OF TURT, 
 
 (the progenitor of the whanganui tribes.) 
 
 The ibllowing narrative shows the cause which led 
 Turi, the ancestor of the Whanganui tribes, to 
 emigrate to New Zealand, and the manner in which 
 he reached these islands. 
 
 Hoimatua, a near relation of Turi, had a little 
 boy named Potikiroroa ; this young fellow Avas 
 sent one day with a message to Uenuku, who was 
 an arlJci, or chief high-priest, to let him know 
 that a burnt-offering had been made to the gods, 
 of which Uenuku, as ariJd, was to eat part, and 
 the little fellow accidentally tripped and fell down 
 in the very doorway of Wharekura, the house of 
 Uenuku, and this being a most unlucky omen, 
 Uenuku was dreadfully irritated, and he laid 
 hold of the little fellow, and ate him up, without 
 even having the body cooked, and so the poor boy 
 perished. 
 
 Turi was determined to have revenge for this 
 barbarous act, and to slay some person as a pay- 
 ment for little Potikiroroa, and, after casting about 
 
THE EMIGEATION OF TURI. 203 
 
 in his tliouglits for some time as to the most effec- 
 tual mode of doing this, he saw that his best way 
 of revenging himself would be to seize Hawepotiki, 
 the little son of TJenuku, and kill him. 
 
 One day Turi, in order to entice the boy to 
 his house, ordered the children of all the people 
 who dwelt there with him to begin playing toge- 
 ther, in a place where Hawepotiki could see them ; 
 so they began wliipping their tops, and whirling 
 their whizgigs, but it was of no use ; the little 
 fellow could not be tempted to come and play with 
 them, and that plan failed. 
 
 At last summer came with its heats, scorching 
 men's skins; and Turi, one very hot day, ordered 
 all the little chikken to run and bathe in the river 
 Waimatuhirangi ; so they all ran to the river and 
 began sporting and playing in the water. When 
 little Hawepotiki saw all the other lads swim- 
 ming and playing in the river, he was thrown off 
 liis guard and ran there too, and Turi waylaid, him, 
 and killed him in a moment, and thus revenged 
 the death of Potikiroroa. 
 
 After killing the poor boy, Turi cut tlie 
 heart out of his body, which was eaten by him- 
 self and his friends; but when, shortly afterwards, 
 a chieftain ness, named Hotukura, sent up a pre- 
 sent of baskets of food to their sacred prince, to 
 Uenuku, carried in the usual way by a long 
 
204 . POLYNESIAN MYTHOLOGY. 
 
 procession of people, some of Tuns friends 
 pushed into the basket of baked sweet potatoes 
 prepared for Uenuku the heart of Te Hawepotiki, 
 cut up and baked too, and so it was carried up to 
 Uenuku in the basket, and laid before him, that 
 he might eat it. 
 
 Uenuku, who had missed his little boy, being still 
 unable to ascertain what had become of him, could 
 not help sighing when he saw such an excellent 
 feast, and said, "Poor little Hawepotiki, how he 
 would have hked this, but he now no longer comes 
 running to sit by my side at mealtime ;'' and then 
 he himself ate the food that was laid before him. 
 He had hardly, however, ended his meal, when 
 one of his friends, who had found what had been 
 done, came and told him, saying, "They have 
 made you eat a part of Hawepotiki.'' And he 
 answered, "Very well, let it be; he lies in the 
 belly of Toi-te-huatahi \' meaning by this proverb, 
 that he would have a fearful rev^enge ; but he 
 showed no other signs of feeling, that he might not 
 gratify his enemies by manifesting his sorrow, or 
 alarm them by loud threats of revenge. 
 
 At this time Turi was living in a house, the name 
 of whicli was Rangiatea, and there were born two 
 of his children, Turangaimua and Taneroroa. One 
 evening, shortly after the death of Te Hawepotiki, 
 Eon^'o-rono^o, Tm^i's wife, went out of the house to 
 
 CD O ' ' 
 
THE EMIGKATION OF TITRI. 205 
 
 suckle her little girl, Taneroroa, and she heard 
 Ueniiku in his house, named Wharekura, chanting 
 a poem, of wliich this was the burden: — 
 
 " Oh ! let the tribes be summoned from the south. 
 Oh ! let the tribes be summoned from the north ; 
 Let Ngati-Euanui come in force ; 
 Let Ngati-Rongotea's warriors too be there, 
 That we may all our foes destroy. 
 And sweep them utterly away. 
 Oh, they ate one far nobler than themselves." 
 
 When Kongo-rongo heard what Uenuku was 
 chanting, she went back to her house, and said 
 to her husband, "Turi, I have just heard them 
 chanting this poem in Wharekura/' And Turi 
 answered, " What poem do you say it was V Then 
 she hummed it gently over to her husband, and 
 Tmi at once divined the meaning of it,* and said 
 to his wife, " That poem is meant for me ;'' and he 
 
 * The discovery of a plot by guessing the meaning of a song 
 which persons were overheard singing was a common circumstance 
 with all the races and throughout all the islands of the Pacific ; 
 for instance, in Pitcairn's Island, when first occupied by part of the 
 crew of the " Bounty " and some Tahitian men and women, we find : 
 
 " Brown and Christian were very intimate, and their two wives 
 overheard one night Williams's second wife sing a song, ' Why 
 should the Tahitian men sharpen their axes to cut off the English- 
 men's heads ]' The wives of Brown and Christian told their husbands 
 what Williams's second wife had been singing; when Christian heard 
 of it, he went by himself with his gun to the house where all the 
 Tahitian men were assembled ; he pointed his gun at them, but it 
 missed fire. Two of the natives ran away into the bush." — Pitcairn's 
 Island and the Islanders. 
 
206 POLYNESIAN MYTHOLOGY. 
 
 knew this well, because, as he had killed the child 
 of Uenuku, he guessed that they meant to slay him 
 as a payment for the boy, and that the lament 
 his wife had heard evinced that they were secretly 
 laying their plans of revenge. 
 
 He, therefore, at once started off to his father- 
 in-law, Toto, to get a canoe from him, in which he 
 might escape from his enemies ; and Toto gave 
 him one, the name of which was Aotea; the tree 
 from which it had been made grew upon the 
 banks of the Lake Waiharakeke. Toto had 
 first hewn down the tree, and then split it, 
 breaking it lengthways into two parts; out of 
 one part of the tree he made a canoe, which 
 he named Matahorua, and out of the other part 
 he made a canoe which he named Aotea. He 
 gave the canoe which he had named Mata- 
 horua to Kuramarotini ; and the canoe which he 
 had named Aotea he made a present of to Rongo- 
 rongo ; thus giving a canoe to each of his two 
 dauo'hters. Matahorua was the canoe in which a 
 large part of the world was explored, and Reti was 
 the name of the man who navigated it. 
 
 One day Kupe and Hoturapa went out upon the 
 sea to fish together, and Avhen tliey had anchored 
 the canoe at a convenient place, Kupe let down 
 his line into the sea ; and he said to his cousin, 
 Hoturapa, " Hotu', my line is foul of something ; 
 
THE EMIGKATION OF TURI. 207 
 
 do you, like a good young fellow, dive down and 
 release it for me;'' but Hoturapa said, "Just give 
 me your line, and let me see if I cannot pull it 
 up for you/' But Kupe answered, " It 's of no 
 use, you cannot do it ; you had better give a 
 plunge in at once, and pull it up." This was a 
 mere stratagem upon the part of Kupe, that he 
 might obtain possession of Kviramarotini, who was 
 Hoturapa's wife ; however, Hoturapa not suspect- 
 ing tliis, good-naturedly dived down at once to 
 bring up Kupe's line ; and as soon as he had 
 made his plunge, Kupe at once cut the rope 
 which was attached to the anchor, and paddled 
 off for the shore as fast he could go, to carry off 
 Hoturapa's wife, Kuramarotini. When Hoturapa 
 came up to the surface of the water, the canoe was 
 already a long distance from him, and he cried out 
 to Kupe, " Oh, Kupe, bring the canoe back here to 
 take me in." But Kupe would not listen to him, 
 he brought not back the canoe, and so Hoturapa 
 perished. Kupe then made haste, and carried off 
 Kuramarotini, and to escape from the vengeance of 
 the relations of Hoturapa, he fled away with her, 
 on the ocean, in her canoe Matahorua, and dis- 
 covered the islands of New Zealand, and coasted 
 entirely round them, without finding any inhabi- 
 tants. 
 
 As Kupe was proceeding down the east coast of 
 
208 POLYNESIAN MYTHOLOGY. 
 
 New Zealand, and had reached Castle Point, a 
 great cuttle-fish, alarmed at the sight of a canoe 
 with men in it, fled away from a large cavern 
 which exists in the south headland of the cove 
 there ; it fled before Kupe, in the direction of Kau- 
 kawa, or Cook's Straits ; when Kupe arrived at 
 those straits, he crossed them in his canoe, to 
 examine the middle islands ; seeing the entrance of 
 Awa-iti, (now called Tory Channel,) running deep 
 up into the land, he turned his canoe in there 
 to explore it ; he found a very strong current 
 coming out from between the lands, and named 
 the entrance Kura-te-au ; strong as the current 
 was, Kupe stemmed it in his canoe, and ascended 
 it, until he was just surmounting the crown 
 of the rapid. The great cuttle-fish or dragon, 
 that had fled from Castle Point, which Kupe 
 named Te Wheke-a-Muturangi, or the cuttle-fish 
 of Muturangi, had fled to Tory Channel, and 
 was lying hid in this part of the current. The 
 monster heard the canoe of Kupe approaching as 
 they were pulling up the current, and raised its 
 arms above the waters to catch and devour the 
 canoe, men and all. As it thus floated upon the 
 water, Kupe saw it, and pondered how he might 
 destroy the terrible monster. At last he thought of 
 a plan for doing this; he had already found that, 
 although he kept on chopping off" portions of its 
 
THE EMIGRATION OF TURI. 209 
 
 gigantic arms, furnished with suckers, as it tried 
 to fold them about the canoe, in order to pull it 
 down, the monster was too fierce to care for this ; 
 so Kupe seized an immense hollow calabash he 
 had on board to carry his water in, and threw it 
 overboard ; hardly had it touched the water ere 
 the monster flew at it, thinking that it was the 
 canoe of Kupe, and that he would destroy it ; so 
 it reared its whole body out of the water, to press 
 down the huge calabash under it, and Kupe, as he 
 stood in his canoe, being in a most excellent posi- 
 tion to cut it with his axe, seized the oppor- 
 tunity, and, striking it a tremendous blow, he 
 severed it in two, and killed it.* 
 
 The labours of Kupe consisted in this, that he 
 discovered these islands, and examined the different 
 openings which he found running up into the coun- 
 try. He only found two inhabitants in the coun- 
 try, a bird which he named the Kokako, and an- 
 other bird which he named the Tiwaiwaka ; he, 
 however, did not ultimately remain in these islands, 
 but returned to his own house, leaving the open- 
 ings he had examined in the country as signs that 
 he had been here. 
 
 * They show several spots upon the east coast where Kupe 
 touched with his canoes ; but I have not yet had time to arrange 
 and transcribe the various traditions connected with his landing at 
 those places. — G. G. 
 
210 POLYNESIAN MYTHOLOGY. 
 
 Thus he left his marks here, but he himself re- 
 turned to his own country, where he found Turi 
 and all his people still dwelling ; although it was 
 now the fourth year from that one in which he 
 had slain little Hawepotiki ; but Turi was then on 
 the point of flying to escape from the vengeance of 
 Uenuku, and as he heard of the discoveries Kupe 
 had made, he determined to come to these islands. 
 So he had his canoe, the Aotea, dragged down to 
 the shore in the night, and Kupe, who happened to 
 be near the place, and heard the bottom of the canoe 
 grating upon the beach as they hauled it along, 
 went to see what was going on ; and when he 
 found what Turi was about to do, he said to 
 him, " Now, mind, Turi, keep ever steering to the 
 ea;stward, where the sun rises ; keep the bow of 
 your canoe ever steadily directed towards that 
 point of the sky.'' Turi answered him, " You had 
 better accompany me, Kupe. Come, let us go to- 
 gether." And when Kupe heard this, he said to 
 Turi, " Do you think that Kupe will ever return 
 there again T' and he then continued, " When you 
 arrive at the islands, you had better go at once and 
 examine the river that I discovered [said to be the 
 Patca] ; its mouth opens direct to the westward ; 
 you will find but two inhabitants there [meaning 
 the Kokako and Tiwaiwaka]; one of them carries 
 its tail erect and sticking out ; now do not mis- 
 
THE EMIGRATION OF TURI. 211 
 
 take the voice of one of them for that of a man, for 
 it calls out just like one ; and if you stand on one 
 side of the river, and call out to them, you will 
 hear their cries answering you from the other. 
 That will be the very spot that I mentioned to 
 you/' * 
 
 Turi's brother-in-law, Tuau, now called out to 
 him, " Why, Turi, the paddles you are taking with 
 you are good for nothing, for they are made from the 
 huhoe-tree ;'" Turi replied, " Wherever can I get 
 other paddles now?'' and Tuau answered, "Just 
 wait a little, until I run for the paddles of Taipa- 
 rae-roa;" and he brought back, and put on board 
 the canoe, two paddles, the names of which were 
 Rangihorona and Kautu-ki-te-rangi, and two 
 bailers, the names of which were Tipuahoronuku 
 and Kangi-ka-wheriko. Then Turi said, "Tuau, 
 come out a little way to sea with me, and 
 then return again, when you have seen me fairly 
 started upon my long voyage." To this Tuau 
 cheerfully consented, and got into the canoe, 
 which was already afloat ; then were carried on 
 board all the articles which the voyagers were to 
 take ; and their friends put on board for them 
 
 * It Avill be seen that they did not follow Kupe's directions, think- 
 ing that he was deceiving them, he being probably friendly to 
 Uenuku. 
 
212 POLYNESIAN MYTHOLOGY. 
 
 seed, sweet potatoes, of the species called Te Kakau, 
 and dried stones of tlie berries of the Karaka-tree ; 
 and some live edible rats in boxes, and some tame 
 green parrots ; and added some pet Pukekos, or 
 large water-hens ; and many other valuable things 
 were put on board the canoe, Avhence the proverb, 
 " The Aotea's valuable freight." 
 
 At last away floated the canoe, whilst it was 
 yet night, and Tuau sat at the stern, gently pad- 
 dling as they dropped out from the harbour ; but 
 when they got to its mouth, Turi called out to his 
 brother-in-law, "Tuau, you come and sit for a 
 little at the house amidships, on the floor of the 
 double canoe, and let me take the paddle and pull 
 till I warm myself.'' So Tuau came amidships, 
 and sat down with the people there, whilst Turi 
 went astern and took his paddle. Then Turi and 
 his people pulled as hard as they could, and were 
 soon far outside the harbour, in the wide sea. 
 Tuau, who had intended to land at the heads, at last 
 turned to see what distance they had got. Alas ! 
 alas ! they were far out at sea ; then he called 
 out to Turi, " Oh, Turi, Turi, pray turn back the 
 canoe and land me.'' But not the least attention 
 did Turi pay to him ; he persisted in carrying off 
 his brother-in-law with him, although there was 
 Tuau weeping and grieving when he thought of his 
 
THE EMIGRATION OF TURI. 213 
 
 children and wife, nnd lamenting as lie exclaimed, 
 " How shall I ever get hack to my dear wife and 
 children from the place where you are going to I" 
 But what does Turi care for that ; he still thinks 
 fit to carry him off with him, and Tuau cannot now 
 help himself. They were now so far out at sea that 
 he could not gain the shore, for he could scarcely 
 have seen where the land was whilst swimming in 
 the water, as it was during the night-time that 
 they started. 
 
 Lo ! the dawn breaks ; but hardly had the day- 
 light of the first morning of their voyage appeared, 
 than one of the party, named Tapo, became insolent 
 and disobedient to Turi. His chief was therefore 
 very wroth with him, and hove him overboard into 
 the sea ; and when Tapo found himself in the water, 
 and saw the canoe shooting ahead, he called out to 
 Turi quite cheerfully and jocosely, " I say, old fellow, 
 come now, let me live in the world a little longer ;" 
 and when they heard him call out in this manner, 
 they knew he must be under the protection of the 
 god Maru, and said, " Here is Maru, here is Maru.'' 
 So they hauled him into the canoe again, and saved 
 his life. 
 
 At last the seams of Turi's canoe opened in holes 
 in many places, and the water streamed into it, 
 and they rapidly dipped the bailers into the water 
 and dashed it out over the sides ; Turi, in the 
 
214 POLYNESIAN MYTHOLOGY 
 
 meanwliile, reciting aloud an incantation, which 
 was efficacious in preventing a canoe from being 
 swamped ; they succeeded at length, by these 
 means, in reaching a small island which lies in 
 mid-ocean, which they named Rangitahua ; there 
 they landed, and ripped all the old lashings out of 
 the seams of the canoe, and re-lashed the top sides 
 on to it, and thoroughly refitted it. 
 
 Amongst the chiefs who landed there with them 
 was one named Porua, whose canoe was called Te 
 Ririno. They were carrying some dogs with them, 
 as these would be very valuable in the islands they 
 were going to, for supplying by their increase a 
 good article of food, and skins for warm cloaks ; 
 on this island, they, however, killed two of them, 
 the names of which were Whakapapa-tuakura and 
 Tanga-kakariki ; the first of these they cooked and 
 shared amongst them, but the second they cut up 
 raw as an offering for the gods, and laid it cut open 
 in every part before them, and built a sacred place, 
 and set up pillars for the spirits, that they might 
 entirely consume the sacrifice ; and they took the 
 enchanted apron of the spirits, and spread it open 
 before them, and wearied the spirits by calling 
 on them for some omen, saying, " Come, mani- 
 fest yourselves to us, O gods ; make haste and 
 declare the future to us. It may be now, that we 
 shall not succeed in passing to the other side of the 
 
THE EMIGEATION OF TURI. 215 
 
 ocean ; but if you manifest yourselves to us, and 
 are present with us, we shall pass there in safety/' 
 Then they rose up from prayer, and roasted with 
 fire the dog which they were ofl^ering as a sacri- 
 fice, and holding the sacrifice aloft, called over the 
 names of the spirits to whom the oflfering was 
 made ; and having thus appeased the wrath of the 
 ofiended spirits, they again stuck up posts for them, 
 saying as they did so — 
 
 " 'T is the post which stands above there ; ^ 
 'T is the post wliich stands in tlie heavens, 
 Near Atutahimarehua." 
 
 Thus they removed all ill-luck from the canoes, 
 by repeating over them prayers called Keuenga, 
 Takanga, Whakainuinumanga, &c. &c. 
 
 When all these ceremonies were ended, a very 
 angry discussion arose between Potoru and Turi, as 
 to the direction they should now sail in ; Turi per- 
 sisted in wishing to pursue an easterly course, 
 saying, " Nay, nay, let us still sail towards the 
 quarter where the sun first flares up ;'' but Potoru 
 answered him, " But I say nay, nay, let us proceed 
 towards that quarter of the heavens in which the 
 sun sets/' Turi replied, " Why, did not Kupe, 
 who had visited these islands, particularly tell us ? 
 Now mind, let nothing induce you to turn the 
 prow of the canoe away from that quarter of the 
 
216 POLYNESIAN MYTHOLOGY. 
 
 heavens in which the sun rises/' However, Potoru 
 still persisted in his opinion, and at last Turi gave 
 up the point, and let him have his own way ; so 
 they embarked and left the island of Rangitahua, 
 and sailed on a westerly course. 
 
 After they had pursued this course for some 
 time, the canoe Ririno getting into the surf, near 
 some rocks, was lost on a reef which they named 
 Taputapuatea, being swept away by a strong cur- 
 rent, a rapid current, by a swift running current, 
 swiftly running on to the realms of death ; and the 
 Ririno was dashed to pieces : hence to the present 
 day is preserved this proverb, " You are as obsti- 
 nate as Potoru, who persisted in rushing on to his 
 own destruction.'' 
 
 When the Ririno had thus been lost, Turi, in the 
 Aotea, pursued his course towards the quarter of the 
 rising sun, and whilst they were yet in mid-ocean, 
 a child, whom he named Tutawa, was born to 
 Turi ; they had then but nine sweet potatoes left, 
 and Turi took one of these, leaving now but eight, 
 and he offered the one he took as a sacrifice to the 
 spirits, and touched with it the palate of little 
 Tutawa, born in mid-ocean, at the same time re- 
 peating the fitting prayers. When they drew near 
 the shore of these islands, one of the crew, named 
 Tuanui-a-te-ra, was very disobedient and insolent 
 to Turi, who, getting exceedingly provoked with 
 
THE EMIGRATION OF TURI. 217 
 
 him, threw him overboard into the sea. When 
 they had got near enough to the shore to see dis- 
 tinctly, they foolishly threw the red ornaments 
 they wore on their heads, (named Pohutukawa,) 
 into the sea, these being old, dirty, and faded, 
 from length of wear, for they thought, although 
 wrongly, the red things they saw in such abun- 
 dance on the shore were similar ornaments. 
 
 At length the Aotea is run up on the beach of 
 these islands, and the wearied voyagers spring out 
 of her on to the sands, and the first thing they re- 
 mark are the footprints of a man ; they run to 
 examine them, and find them to be those of Tua- 
 nui-a-te-ra, whom Turi had shortly before thrown 
 overboard ; there can be no doubt of this, because 
 some of the footprints are crooked, exactly suiting 
 a deformed foot which he had. 
 
 Turi having rested after his voyage, determined 
 to start and seek for the river Patea, which Kupe 
 had described to him, and he left his canoe Aotea 
 in the harbour, which he named after it. He tra- 
 velled along the coast-line from Aotea to Patea, 
 having sent one party before him, under Punga- 
 rehu, ordering them to plant the stones of the 
 berries of the Karaka-tree, which they had brought 
 with them, all along their route, in order that so 
 valuable an article of food might be introduced 
 
218 POLYNESIAN MYTHOLOGY. 
 
 into these islands. Turi, who followed with an- 
 other party after Pnngarehu, gave names to all 
 the places as they came along ; when he reached 
 the harbour of Kawhia, he gave it that name or 
 the awhinga of Turi ; then he came to Marokopa, 
 or the place that Turi wound round to another 
 spot ; the river Waitara he named from the ta- 
 ranga, or wide steps which he took in fording it 
 at its mouth ; Mokau, or Mockau, he named from 
 his sleeping there ; at Manga- ti, they opened and 
 spread out an enchanted garment named Hunokiko, 
 and as all the people gazed at it, Turi named 
 the place Matakitaki ; at another place (near the 
 lake at the Gray institution at Taranaki), Turi took 
 up a handful of earth to smell it, that he might 
 guess whether the soil was good enough, and he 
 named that place Hongihongi ; another place, six 
 miles to the south of Taranaki, he named Tapuwae, 
 or the footsteps of Turi ; another place he named 
 Oakura, from the bright redness of the enchanted 
 cloak Hunokiko ; another place Katikara, twelve 
 miles south of Taranaki ; another river he named 
 Raoa, from a piece of food he was eating nearly 
 choking him there ; another spot he named Ka- 
 upoko-nui (a river thirty-four miles north-west 
 of Patea), or the head of Turi; when they ar- 
 rived there, the enchanted cloak Hunokiko was 
 
THE EMIGRATION OF TURI. 219 
 
 twice opened and spread out, so he called the spot 
 Marae-kura ; a place that they encamped at he 
 named Kapuni (a river at Waimate), or the encamp- 
 ment of Turi ; another place he called Waingon- 
 goro, or the place at which Turi snored ; another 
 spot he named Tangahoe, after his paddle ; Ohin- 
 gahape, he named after the crooked foot of Tua- 
 nui-a-te-ra ; a head-land where there was a natural 
 bridge running over a cave, he named Whiti-kau, 
 from the long time he was fording in the water to 
 turn the headland, because he did not like to cross 
 the bridge (this is five miles north of Patea). 
 
 At length he reached the river which Kupe had 
 described to him ; there he built a jpa, or fortress, 
 which he named Kangitaawhi, and there he erected 
 a post which he named Whakatopea, and he built 
 a house which he named Matangirie, and he laid 
 down a door-sill, or threshold, which he named 
 Paepaehakehake ; and he built a small elevated 
 storehouse to hold his food, and he named it Pae- 
 ahua ; the river itself he named Patea ; and he dug 
 a well which he named Parara-ki-te-uru. The farm 
 he cultivated there he named Hekeheke-i-papa ; the 
 wooden spade he made he called Tipu-i-ahuma : 
 then he had his farm dug up, and the chant they 
 sang to encourage themselves, and to keep time as 
 they dug, was — 
 
 L 2 
 
220 POLYNESIAN MYTHOLOGY. 
 
 " Brccak up our goddess mother, 
 Break up the ancient goddess earth;] 
 "We speak of you, oh, earth ! hut da not you disturb 
 The plants we have brought hither from Hawaiki the noble ,* 
 It was Maui who scraped the earth in heaps round the sides, 
 In Kuratau." 
 
 There they planted the farm ; they had but eight 
 
 seed potatoes, but tliey divided these into small 
 
 pieces, which they put separately into the ground ; 
 
 and when the shoots sprang up, Turi made the 
 
 place sacred with prayers and incantations, lest any 
 
 one should venture there and hurt the plants ; the 
 
 name of the incantation he used was Ahuaroa ; 
 
 then harvest-time came, they gathered in the crop 
 
 of sweet potatoes, and found that they had eight 
 
 hundred baskets of them. The deeds above related 
 
 were those which our ancestor Turi performed ; 
 
 Rongo-rongo was the name of his principal wife, 
 
 and they had several children, from whom sprang 
 
 the tribes of Ahaganui and the Ngate-mamui 
 
 tribe. 
 
LEGEND OF THE EMIGRATION OF 
 MANAIA, 
 
 (the pkogenitoe of the ngati-awa tribes). 
 
 The cause which led Manaia to come here from 
 Hawaiki, was his being very badly treated by a 
 large party of his friends and • neighbours, whom, 
 according to the usual custom when a chief has 
 any heavy work to be done, he had collected to 
 make his spears for him, for they violently ravished 
 his wife RongotikL 
 
 It chanced thus — One day Manaia determined 
 to have his neighbours aU warned to come to a 
 great gathering of people for the purpose of making 
 spears for him, so he sent round a messenger to 
 collect them, and the messenger arrived at the 
 place of Tupenu, who hstened to his message, and 
 he being chief of the tribe who lived at that place, 
 encom^aged his people to go in obedience to the 
 message of Manaia; they went and set to work, 
 and after some time it happened that Manaia felt 
 a wish to go and catch some fish for his workmen ; 
 
222 POLYNESIAN MYTHOLOGY. 
 
 SO he went off in his canoe with several of his 
 people. After he had been gone for some time the 
 w^orkmen proposed amongst themselves to assault 
 Kongotiki, the wife of Manaia ; and they carried 
 their intentions into execution Avithout any one 
 knowing what they were doing; all this time Manaia, 
 suspecting nothing, was paddling in his canoe out to 
 sea, and when he reached the fishing-ground, they 
 lay on their paddles. Manaia's people soon caught 
 plenty of fish, but he had not even a single bite, 
 imtil at last, as they were on the point of return- 
 ing, he felt a fish nibbling at liis hook, so he gave a 
 jerk to his line to pull it up ; and when he got the fish 
 up to the side of the canoe, to his surprise he saw 
 that the hook was not in the mouth of the fish, but 
 fast in its tail ; and as this had long been esteemed 
 as a sign that your wife was being insulted by 
 somebody, he at once knew how his had been 
 treated by his w^orkmen ; without waiting, there- 
 fore, a moment longer, he said to his crew, " Heave 
 up the anchor, we will return to the shore )' so 
 they hove up the anchor, and shaped a course for 
 the landing-place on the main ; whilst they were 
 pulling into the shore, Manaia took the fish he 
 had caught, and with the hook still fast in its 
 tail, tied it on to one of the thwarts of the canoe, 
 and left it there, in order that when Rongotiki saw 
 it she might know without his telling her, that he 
 
TREE FERN. 
 
THE EMIGRATION OF MANAIA. 223 
 
 was aware that she had been badly treated by his 
 workmen. 
 
 At length his canoe reached the shore, and the 
 crew jumping out, hauled it up on the sandy 
 beach, and Manaia leaving it there, walked home 
 towards his village ; when he had got near home, 
 his wife seeing him approach, arose and made the 
 fire ready to roast some fern-root for her husband, 
 who she thought would come back hungry ; and 
 when he reached home the fire was lighted, and 
 she was sitting by the side of it roasting the 
 fern-root, and she made signs to him by which he 
 might know what had happened ; but he knew 
 it already fi*om the manner in which his hook had 
 caught in the tail of the fish ; then he sent his 
 v/ife to fetch the fish, saying, " Mother, go and 
 fetch the fish I have caught fi^om my canoe ;'' so 
 she went, and when she got there, she found that 
 there were no fish but the single one, hanging to 
 the thwart of the canoe, with a hook fast in its 
 tail ; then she took that fish and carried it home with 
 her, and when she got there, Manaia said, "That is 
 the fish I meant you to bring, lest you should have 
 said that I did not know what had taken place 
 until you told me." 
 
 Manaia then turned over in his mind various 
 plans for revenging himself upon the people who 
 had acted in so brutal a manner towards his wife, 
 
224 POLYNESIAN MYTHOLOGY. 
 
 and lie consulted with liis own tribe how they might 
 destroy those who had thus injured him ; when 
 the tribe of Manaia heard what had taken place, 
 they all arose to seek revenge ; but before the 
 fighting which arose from this affair broke out, 
 Manaia went to the people who had wronged his 
 wife, and told them, " That he hoped they would 
 make the spears large and strong, and not put him 
 off with weak things, but rather make them stout 
 and strong ; " this was a mere piece of deceit on 
 liis part, in order that when he attacked them, 
 their weapons might be too heavy readily to 
 parry their enemies' blows with them. 
 
 All these preparations having been made, Ma- 
 naia lay in ambush with some of his people, and 
 when the opportunity of rushing on their enemies 
 presented itself, Manaia nudged with his elbow his 
 son, Tu-ure-nui, who was lying by his side, to 
 encourage him to distinguish himself by rushing 
 in, and killing the first man of the enemy ; but 
 being afraid to go he did not move, and whilst 
 Manaia was encouraging him in vain, another 
 young man, the name of whose father had never 
 been told by his mother, rushed forward and slew 
 the first of the enemy, and as with his weapon he 
 struck him down, he cried out, " The first slain of 
 the enemy belongs to me, to Kahu-kaka-nui, the 
 son of Manaia;'' then for the first time Manaia 
 
THE EMIGRATION OF MANAIA. 225 
 
 knew that this young man was his son, his last 
 born son ; he had before thought that Tu-ure-nui 
 had been his only son ; but when the other young 
 man called out his name, he knew that he also was 
 his son, and, pleased with his courage, he loved him 
 very much. 
 
 The people lying in ambush, all followed the 
 youth when he rushed on their enemies, and slaugh- 
 tered them ; but their chief Tupenu fled by the way 
 of the beach of Pikopikoi-whiti, and Manaia pursued 
 him closely, but was not fleet enough of foot to 
 catch him ; then he called out to his wife, Rongo- 
 tiki, to utter incantations to weaken his enemy ; 
 and she did so, repeating an incantation termed 
 Tapuwae, and when she had finished that, by her 
 enchantments she rendered the flying warrior faint 
 and feeble, so that Manaia rapidly gained on him, 
 caught him, and slew him. 
 
 Thus perished Tapenu and the party of people 
 whom he had taken with him to work for Manaia; 
 the report of what had occurred soon spread 
 throughout the country, and at last reached the 
 tribe of Tupenu ; and when they heard it, they said, 
 " Your relatives have perished.'' Their army col- 
 lected and started to avenge themselves on Manaia 
 and his tribe, and to destroy them ; they slew 
 many of them, and continued from time to time to 
 
 L 3 
 
226 POLYNESIAN MYTHOLOGY. 
 
 attack them, so that their numbers dwindled away, 
 till at length Manaia began to reflect within 
 himself, saying, "Ah, ah, my warriors are wasting 
 away, and by and bye, perhaps, I also shall be 
 slain ; rather than let this state of things continue, 
 I had better abandon this country, and, removing 
 to a great distance, seek a new one for myself 
 and my people/' 
 
 Having made up his mind to act in this way, he 
 began to repair a canoe and to fit it for sea; the 
 name of the canoe was Tokomaru, it belonged to 
 his brother-in-law : when it was fit for sea, he 
 asked his brother-in-law, " Will you not consent to 
 accompany me on this voyage ? '' and the latter 
 asked in reply, " Where do you want me to accom- 
 pany you to V Manaia said, " I wish you to bear 
 me company on this voyage which I am about to 
 undertake, to search for a new and distant country 
 for both of us ;" but his brother-in-law, when he 
 understood what Manaia was pressing him to do, 
 replied, "No, I will not go with you;'' Manaia 
 answered, " That is right, do you remain here." 
 
 When the canoe was quite fit for sea, they 
 dragged it down to the water, and hauled it into 
 the sea until it floated ; then they brought down 
 the cargo and stowed it away, and Manaia embarked 
 in it with his wife, his children, and liis depend- 
 
THE EMIGRATION OF MANAIA. 227 
 
 ants, and then lie said to some of his warriors, 
 " Let my brother-in-law now be slain as an offering 
 for the gods, that they may prove propitious to this 
 canoe of ours/' 
 
 So he called to his brother-in-law, who was 
 standing on the shore, bidding him farewell ; 
 " I say, wade out to me for one minute, that I 
 may tell you something, and take my last fare- 
 well, for I am going to part for ever from you, 
 leaving you here behind me/' 
 
 When Manaia's bix)ther-in-law heard this, he be- 
 gan to wade out to him ; at first the water hardly 
 covered his ankles, next it touched his knees, at last 
 it came up above his loins, and when it had reached 
 so high he said, " Shove tlie canoe in a little nearer 
 the shore, I shall be under water directly \' but 
 Manaia answered him, " Wade away, there is no 
 depth of water ;" and to deceive him better, he kept 
 on pretending to touch the bottom with a stick ; 
 and the poor fellow having no suspicion, believed 
 what Manaia said, that the water was not deep ; 
 but Manaia had spoken before to his people, say- 
 ing, " Let him come on, out into the deep water, 
 until his feet cannot touch the bottom, then seize 
 him by the head and slay him/' At length his 
 feet could no longer touch the bottom, and he 
 found himself swimming close to the canoe ; then 
 Manaia seized him by tlie head, with one blow of 
 
228 POLYNESIAN MYTHOLOGY 
 
 his stone battle-axe he clave it, and his brother-in- 
 law perished. 
 
 Having thus slain his victim, he caught up his dog 
 which had swam out with its master, and lifting it 
 into the canoe, he sailed away, to search for a new 
 country for himself. 
 
 He sailed on and on, and had proceeded very 
 far from the land they had quitted, when one day 
 the dog Manaia had taken into the canoe scented 
 land, and howled loudly, struggling to get loose 
 and jump overboard into the water ; the people 
 in the canoe were much surprised at this, and 
 said, *'Why, what can be the matter with the 
 dog?'' And some of them said, "We'd better let 
 him go if he wishes it, and see what comes 
 of it \' so they let the dog loose, and he jumped 
 overboard, and swam on ahead of the canoe, 
 howling loudly as he went, and this he continued 
 to do, till at last night fell on them : the canoe 
 still followed for a long time the low faint howl- 
 ing of the dog, which they could only indis- 
 tinctly hear ; at last he had got so far off they 
 could no longer distinguish it, but the dog, after 
 swimming for a long time, finally reached land. 
 
 In the meantime the canoe came following 
 straight on the track which the dog had taken, 
 and when at length the night ended, and the day 
 began to break, they again heard the howling 
 
THE EMIGKATION OF MANAIA. 229 
 
 of the dog, which had landed close to the stranded 
 carcass of a whale ; they pulled eagerly to the 
 shore, and as soon as they reached it, there they 
 saw the whale lying stranded, and the dog by 
 its side ; and there they landed on this island, — 
 on Aotea. 
 
 They were rejoiced, indeed, when they ascer- 
 tained this was the country for which they had 
 been seeking ; first, they allotted out equally 
 amongst them the whale they had found ; but 
 first Manaia addressed his men, saying, " We must 
 now build a house to shelter us, and then we will 
 cut up the whale." His people at once obeyed 
 their chief's directions ; some of them began to 
 collect materials for building a shelter, and others 
 to clear spots of ground, and to prepare them for 
 planting. 
 
 Some few of them called out, " Here is the 
 best place for our village ; " whilst others, on the 
 contrary, cried out, " No, no, this is the best place 
 for it;'' and others still, who had got a little 
 farther along the beach, cried out, " Here is still a 
 better place;" and others, yet further ahead, 
 said, " Here, here, tliis is the best place we have 
 yet seen ;" thus all were led to leave their proper 
 work, and to wander a long way along the shore, 
 exploring the new country, and seeking for a site 
 for their future home ; at last they found that little 
 
230 POLYNESIAN MYTHOLOGY. 
 
 by little tliey had been drawn a long way from the 
 spot where they had landed, and from the whale 
 which they had found. 
 
 Now there were some other canoes coming close 
 after the canoe Tokomaru, which presently made the 
 land too, and reached the shore just at the point 
 where the Tokomaru had been drawn up upon the 
 beach, and they saw the marks of the Tokomaru 
 upon the sand, and the sheds that had been put 
 up, and the bits of land that had been cleared ; 
 and they, without delay, began to claim each one 
 as his own, the sheds, the cleared ground, and 
 the whale, which all belonged to the people of the 
 canoe which had first landed. 
 
 Then they went to search for the people who had 
 come in that canoe, and when they had found 
 them, each party saluted the other, and when their 
 mutual greetings were over, those who had come 
 in the first canoe asked those who had come in 
 the second, "When did you arrive here?'' And 
 they answered them by saying, " When did you 
 arrive here V Those of the first canoe answered, 
 "A long time ago.'' Then the people of the 
 second canoe answered, " And we also arrived a 
 long time ago." Those who had come in the first 
 canoe now replied, " Nay, nay, we arrived here be- 
 fore you." Then those of the second canoe answered, 
 " Nay, nay, but we arrived here before you ;" and 
 
THE EMIGRATION OF MANAIA. 231 
 
 they continued thus disputing, arguing each party 
 with the other. 
 
 At last Manaia asked them, "What are the 
 proofs you give to show when you arrived here ?" 
 And they answered, " That is all very well ; but 
 what proofs have you to show when you arrived 
 here V But Manaia replied, " The proof I have to 
 show when I arrived here is a whale of mine which 
 I found upon the beach/' Then the people who 
 had come in the second canoe answered, " No, 
 indeed, that whale belongs to us/' But Manaia 
 answered quite angrily, " No ; I say that whale 
 belongs to me ; just look you, you will find my 
 sheds standing there, and my temporary encamp- 
 ment, and the pieces of land which my people have 
 cleared/' But the others answered him, " Nay, 
 indeed those are our sheds, and our pieces of cleared 
 land ; and as for the whale, it is our whale ; now 
 let us go and examine them/' 
 
 So the whole party returned together, until 
 they came to the place where they had landed, 
 and when they saw all these things there, Manaia 
 said, " Look you, that whale belongs to me ; as well 
 as those sheds and the cleared pieces of land/' 
 But the others laughed at him and said, "Why 
 you must have gone mad, all these houses belong to 
 us, and the clearings, and that whale too/' And 
 Manaia, who was now quite provoked, replied, " I 
 
232 POLYNESIAN MYTHOLOGY. 
 
 say no ; the clearings are mine, the sheds are mine, as 
 well as the whale/' The others, however, answered 
 him, " Very well, then, if that is the case, where is 
 your sacred place ? " But Manaia replied, " Where is 
 your sacred place also then ?" And they answered, 
 " Come along, and see it/' And they all went to- 
 gether to see the sacred place of these newly-arrived 
 people, and when they saw it, Manaia believed them. 
 
 Although he gave credit to the fact of their 
 having arrived first, Manaia was sorely perplexed 
 and troubled, and he abandoned altogether the part 
 of the country he had first reached, and started 
 again to seek for another for himself, for his rela- 
 tions, and his people ; they coasted right along 
 the shores of the island from Whangaparoa, and 
 doubled the North Cape, and from thence made a 
 direct course to Taranaki, and made the land at 
 Tongaporutu, between Pariwinihi and Mokau, and 
 they landed there, and remained for some time, 
 and left the god they worshipped there ; the name 
 of their god was Rakeiora. 
 
 They then turned to journey back towards 
 Mokau : some of them went by land along the 
 coast line, and others in their canoe, the two 
 parties keeping in sight of one another as they exa- 
 mined the coast ; and when they reached the river 
 Mokau those in the canoe landed, and they left 
 there the stone anchor of their canoe ; it is still 
 
THE EMIGRATION OF MANAIA, 233 
 
 lying near the mouth of the river, on its north side, 
 and the present name of the rock is the Punga- 
 o-Matori. Then they pulled back in the Toko- 
 maru, to Tongaporutu, and leaving the canoe 
 there, explored the country unto Pukearuhe, 
 thence they went on as far as Papatiki, and 
 there descended to the shore to the beach of 
 Kukuriki, and travelling along it, they reached 
 the river of Onaero, forded it, and passed the 
 plain of Motunui, and Kaweka, and Urenui ; 
 that river had a name before Manaia and his 
 people reached it ; but when Manaia arrived 
 there with his son, Tu-ure-nui, he changed its 
 name, and called it after his son, Tu-ure-nui ; 
 and they forded the river, and travelled on until 
 they reached Kohutu, at the mouth of the river 
 Waitara, and they dwelt there, and there they 
 found people living, the native inhabitants of these 
 islands ; but Manaia and his party slew them, and 
 destroyed them, so that the country was left for 
 himself and for his descendants, and for his tribe 
 and their descendants, and Manaia and his followers 
 destroyed the original occupants of the country, in 
 order to obtain possession of it. 
 
 Manaia was the ancestor of the Ngati-Awa tribe ; 
 he fought two great battles in Hawaiki, the names 
 of which were Kirikiriwawa and Rotorua ; the 
 
234 POLYNESIAN MYTHOLOGY. 
 
 fame of Ids tueajoons resounded there — their names 
 were Kihia and Rakea ; and there also was known 
 the fame of his son, of Kahu-kaka-nui- a-Manaia, of 
 the youth who was baptized with the baptism of 
 children whose fathers are not known. 
 
THE STORY OF HINE-MOA, 
 
 (the maiden of eotorua). 
 
 And the man said to him, "Now, governor, 
 just look round you, and listen to me, for there is 
 something worth seeing here ; that very spot that 
 you are sitting upon, is the place on which sat our 
 great ancestress Hine-Moa, when she swam over 
 here from the main. But I'll tell you the whole 
 story. 
 
 " Look you now, Rangi-Uru was the name of 
 the mother of a chief called Tutanekai ; she was, 
 properly, the wife of Whakaue-Kaipapa (the great 
 ancestor of the Ngatiwhakaue tribe): but she at 
 one time ran away with a chief named Tuwharetoa 
 (the great ancestor of the Te Heukeu and the 
 Ngatituwharetoa tribe) ; before this she had three 
 sons by Whakaue, their names were Tawakeheimoa, 
 JSTgararanui, and Tuteaiti. It was after the birth 
 of this third son, that Rangi-TJru eloped with 
 Tuwharetoa, who had come to Rotorua as a stranger 
 on a visit. From this affair sprang Tutanekai, 
 who was an illegitimate child ; but finally, Wha- 
 kaue and Rangi-Uru were united again, and she 
 
236 POLYNESIAN MYTHOLOGY. 
 
 had another son whose name was Kopako ; and 
 then she had a daughter whom they named Tupa ; 
 she was the last child of Whakaue. 
 
 " They all resided here on the island of Mokoia. 
 Whakaue was very kind indeed to Tutanekai, 
 treating him as if he was his own son ; so they 
 grew up here, Tutanekai and his elder brothers, 
 until they attained to manhood. 
 
 " Now there reached them here a great report of 
 Hine-Moa, that she was a maiden of rare beauty, 
 as well as of high rank, for Umukaria (the great 
 ancestor of the Ngati Unui-karia-hapu, or sub- 
 tribe), was her father ; her mother's name was 
 Hine-Maru. When such fame attended her beauty 
 and rank, Tutanekai and each of his elder bro- 
 thers desired to have her as a wife. 
 
 " About this time Tutanekai built an elevated 
 balcony, on the slope of that hill just above you 
 there, which is called Kaiweka. He had contracted 
 a great friendship for a young man named Tiki ; 
 they were both fond of music — Tutanekai played on 
 the horn, and Tiki on the pipe ; and they used to 
 go up into the balcony and play on their instru- 
 ments in the night ; and in calm evenings the 
 sound of their music was wafted by the gentle 
 land-breeze across the lake to the village at Owhata, 
 where dwelt the beautiful young Hine-Moa, the 
 younger sister of Waliiao. 
 
THE MAIDEN OF EOTORUA. 237 
 
 " Hine-Moa could then hear the sweet-sounding 
 music of the instruments of Tutanekai and of his 
 dear friend Tiki, which gladdened her heart within 
 her — every night the two friends played on their 
 instruments in this manner — and Hine-Moa then 
 ever said to herself, ' Ah ! that is the music of 
 Tutanekai which I hear/ 
 
 " For although Hine-Moa was so prized by her 
 family, that they would not betroth her to any 
 chief; nevertheless, she and Tutanekai had met 
 each other on those occasions when all the people 
 of Rotorua come together. 
 
 " In those great assemblies of the people Hine- 
 Moa had seen Tutanekai, and as they often glanced 
 each at the other, to the heart of each of them the 
 other appeared pleasing, and worthy of love, so 
 that in the breast of each there grew up a secret 
 passion for the other. Nevertheless, Tutanekai 
 could not tell whether he might venture to approach 
 Hine-Moa to take her hand, to see would she press 
 his in return, because, said he, ' Perhaps I may be 
 by no means agreeable to her •/ on the other hand, 
 Hine-Moa's heart said to her, ' If you send one of 
 your female friends to tell him of your love, per- 
 chance he wiU not be pleased with you.' 
 
 " However, after they had thus met for many, 
 many days, and had long fondly glanced each at the 
 other, Tutanekai sent a messenger to Hine-Moa, to 
 
238 POLYNESIAN MYTHOLOGY. 
 
 tell of his love ; and when Hine-Moa had seen the 
 messenger, she said, ' Eh-hu ! have we then each 
 loved alike V 
 
 " Some time after this, and when they had often 
 met, Tutanekai and his famil}^ returned to their own 
 village ; and being together one evening, in the large 
 warm house of general assembly, the elder brothers of 
 Tutanekai said, ' Which of us has by signs, or by 
 pressure of the hand, received proofs of the love of 
 Hine-Moa?' And one said, 'It is I -who have;' 
 and another said, ' No ; but it is 1/ Then 
 they also questioned Tutanekai, and he said, 'I 
 have pressed the hand of Hine-Moa, and she 
 pressed mine in return;' but his elder brothers 
 said, 'No such thing; do you think she would take 
 any notice of such a low-born fellow as you are?' 
 He then told his reputed father, Whakaue, to 
 remember what he would then say to him, because 
 he really had received proofs of Hine-Moa's love ; 
 they had even actually arranged a good while be- 
 fore the time at which Hine-Moa should run away 
 to him ; and when the maiden asked, ' What shall 
 be the sign by which I shall know that I should 
 then run to you?' he said to her, 'A trumpet will 
 be heard sounding every night, it will be I who 
 sound it, beloved — paddle then your canoe to that 
 place.' So Whakaue kept in his mind this con- 
 fession which Tutanekai had made to him. 
 
THE MAIDEN OF ROTOilUA. 239 
 
 " Now always about tlie middle of the night 
 Tutanekai, and his friend Tiki, went up into their 
 balcony and played, the one upon his trumpet, the 
 other upon his flute, and Hine-Moa heard them, 
 and desired vastly to paddle in her canoe to Tuta- 
 nekai ; but her friends suspecting something, had 
 been careful with the canoes, to leave none afloat, 
 but had hauled them all up upon the shore of the 
 lake ; and thus her friends had always done for 
 many days and for many nights. 
 
 " At last she reflected in her heart, saying, 
 * How can I then contrive to cross the lake to the 
 island of Mokoia ; it can plainly be seen that 
 my friends suspect what I am going to do/ So 
 she sat down upon the ground to rest ; and 
 then soft measures reached her from the horn 
 of Tutanekai, and the young and beautiful chief- 
 tainess felt as if an earthquake shook her to 
 make her go to the beloved of her heart ; but then 
 arose the recollection, that there was no canoe. At 
 last she thought, perhaps I might be able to swim 
 across. So she took six large dry empty gourds, 
 as floats, lest she should sink in the water, three 
 of them for each side, and she went out upon a 
 rock, which is named Iri-iri-kapua, and from thence 
 to the edo'e of the water, to the spot called Waire- 
 rewai, and there she threw off" her clothes and cast 
 herself into the water, and she reached the stump 
 
240 POLYNESIAN MYTHOLOGY- 
 
 of a sunken tree wliicli used to stand in the lake, 
 and was called Hinewkata, and she clung to it 
 with her hands, and rested to take breath, and 
 when she had a little eased the weariness of her 
 shoulders, she swam on again, and whenever she 
 was exhausted she floated with the current of the 
 lake, supported by the gourds, and after recovering 
 strength she swam on again ; but she could not 
 disting-uish in which direction she should proceed, 
 from the darkness of the night ; her only guide was, 
 however, the soft measure from the instrument of 
 Tutanekai ; that was the mark by which she swam 
 straight to Waikimihia, for just above that hot- 
 spring was the village of Tutanekai, and swim- 
 ming, at last she reached the island of Mokoia. 
 
 " At the place where she landed on the island, 
 there is a hot-spring separated from the lake only 
 by a narrow ledge of rocks ; this is it — it is called, 
 as I just said, Waikimihia. Hine-Moa got into 
 this to warm herself, for she was trembling all 
 over, partly from the cold, after swimming in the 
 night across the wide lake of Kotorua, and partly 
 also, perhaps, from modesty, at the thoughts of 
 meeting Tutanekai. 
 
 " Whilst the maiden was thus warming herself 
 in the hot-spring, Tutanekai happened to feel 
 thirsty, and said to his servant, ' Bring me a little 
 water ; ' so his servant went to fetch water for 
 
THE MAIDEN OF EOTORUA. 241 
 
 liim, and drew it from the lake in a calabash, close 
 to the spot where Hine-Moa was sitting ; the mai- 
 den, who was frightened, called out to him in a 
 grufi voice like that of a man, ' Whom is that 
 water for?' He replied, 'It's for Tutanekai/ 
 ' Give it here, then,' said Hine-Moa. And he 
 gave her the water, and she drank, and having 
 finished drinking, purposely threw down the cala- 
 bash, and broke it. Then the servant asked her, 
 ' What business had you to break the calabash of 
 Tutanekai V But Hine-Moa did not say a word in 
 answer. The servant then went back, and Tuta- 
 nekai said to him, ' Where is the water I told you 
 to bring me?' So he answered, 'Your calabash 
 was broken.' And his master asked him, ' Who 
 broke it?' and he answered, 'The man who is in 
 the bath.' And Tutanekai said to him, ' Go back 
 again then, and fetch me some water.' 
 
 " He, therefore, took a second calabash, and went 
 back, and drew water in the calabash from the 
 lake ; and Hine-Moa again said to him, ' Whom is 
 that water for ? ' so the slave answered as before, 
 * For Tutanekai.' And the maiden again said, 
 ' Give it to me, for I am thirsty ; ' and the slave 
 gave it to her, and she drank, and purposely threw 
 down the calabash and broke it ; and these oc- 
 currences took place repeatedly between those 
 two persons. 
 
 M 
 
212 POLYNESIAN MYTHOLOGY. 
 
 At last the slave went again to Tutanekai, who 
 said to liim, ' Where is the water for me V and his 
 servant answered, ' It is all gone, your calabashes 
 have been broken/ ' By whom V said his master. 
 ' Didn't I tell you that there is a man in the bath ? ' 
 answered the servant. 'Who is the fellow?' said 
 Tutanekai. ' How can I tell?' replied the slave; 
 ' why, he's a stranger.' ' Didn't he know the water 
 was for me?' said Tutanekai; 'how did the 
 rascal dare to l^reak my calabashes ? why I shall 
 die from rage.' 
 
 " Then Tutanekai threw on some clothes, and 
 caught hold of his club, and away he went, and 
 came to the bath, and called out, ' Where 's that 
 fellow who broke my calabashes?' And Hine- 
 Moa knew the voice, that the sound of it was 
 that of the beloved of her heart ; and she hid 
 herself under the overhanging rocks of the hot- 
 spring ; but her hiding was hardly a real hiding, 
 but rather a bashful concealing of herself from Tuta- 
 nekai, that he might not find her at once, but only 
 after trouble and careful searching for her ; so he 
 went feeling about along the banks of the hot- 
 spring, searching everywhere, whilst she lay coyly 
 hid under the ledges of the rock, peeping out, won- 
 dering when she would be found. At last he 
 caught hold of a hand, and cried out, ' Hollo^ 
 who's this?' And Hine-Moa answered, 'It's I, 
 
THE MAIDEN OF ROTORUA. 243 
 
 Tutanekai/ And he said, 'But who are you? — 
 who's I V Then she spoke louder, and said, ' It's 
 I, 't is Hine-Moa/ And he said, ' Ho ! ho ! ho ! 
 can such in very truth be the case ? let us two 
 go then to my house/ And she answered, ' Yes ; ' 
 and she rose up in the water as beautiful as the 
 wild white hawk, and stepped upon the edge of the 
 bath as graceful as the shy white crane ; and he 
 threw garments over her and took her, and they 
 proceeded to his house, and reposed there ; and 
 thenceforth, according to the ancient laws of the 
 Maori, they were man and wife. 
 
 " When the morning dawned, all the people of 
 the village went forth from their houses to cook 
 their breakfasts, and they all ate ; but Tutanekai 
 tarried in his house. So Whakaue said, 'This is 
 the first morning that Tutanekai lias slept in this 
 way, perhaps the lad is ill — bring him here — 
 rouse him up/ Then the man who was to fetch 
 him went, and drew back the sliding wooden win- 
 dow of the house, and peeping in, saw four feet. 
 Oh ! he was greatly amazed, and said to himself, 
 ' Who can this companion of his be V However, he 
 had seen quite enough, and turning about, hurried 
 back as fast as he could to Whakaue, and said to 
 him, ' Why, there are four feet, I saw them myself 
 in the house.' Whakaue answered, 'Who's his 
 companion then ? hasten back and see.' So back 
 
 M 2 
 
2 44? POLYNESIAN MYTHOLOGY. 
 
 lie went to the house, and peeped in at them agam, 
 and then for tlie first time he saw it was Hine- 
 Moa. Then he shouted out in his amazement, 
 ' Oh I here's Hine-Moa, here's Hine-Moa, in the 
 house of Tutanekai ;' and all the village heard 
 him, and there arose cries on every side — ' Oh ! 
 here's Hine-Moa, here's Hine-Moa with Tutanekai.' 
 And his elder brothers heard the shouting, and 
 they said, ' It is not true ! ' for they were very 
 jealous indeed. Tutanekai then appeared com- 
 ino' from his house, and Hine-Moa followino- 
 him, and his elder brothers saw that it was in- 
 deed Hine-Moa ; and they said, ' It is true ! it is 
 a fact !' 
 
 " After these things. Tiki thought within him- 
 self, * Tutanekai has married Hine-Moa, she whom 
 he loved ; but as for me, alas ! I have no wife ;' 
 and he became sorrowful, and returned to his own 
 village. And Tutanekai was gi'ieved for Tiki ; and 
 he said to Whakaue, ' I am quite ill from grief for 
 my friend Tiki ; ' and Whakaue said, ' What do 
 you mean ?' And Tutanekai replied, * I refer to 
 my young sister Tupa, let her be given as a wife to 
 my beloved friend, to Tiki ; ' and his reputed father 
 Wakaue consented to this ; so his young sister Tupa 
 was given to Tiki, and she became his wife. 
 
 " The descendants of Hine-Moa and of Tutanekai 
 8j:e at this very day dwelling on the lake of Rotu- 
 
THE MAIDEN OF ROTORUA. 245 
 
 rua, and never yet have the lips of the offspring 
 of Hine-Moa forgotten to repeat tales of the great 
 beauty of their renowned ancestress Hine-Moa, and 
 of her swimming over here ; and this too is the 
 burden of a song still current/' 
 
THE STORY OF MARU-TUAHU, THE SON 
 OF HOTUNUI, AND OF KAHURARE-MOA, 
 THE DAUGHTER OF PAKA. 
 
 HoTUNUi was one of those chiefs who arrived in 
 New Zealand from a land beyond the ocean. The 
 Tainui was the canoe in which he arrived in these 
 islands. He left Kawhia, where he first settled, 
 and came overland to Hauraki, and finally took 
 up his residence in a village called Whakatiwai. 
 He had at Kawhia, a son called Maru-tuahu, but 
 Hotunui was not there when this child was born. 
 The cause which made him come from Kawhia 
 to Hauraki was a false accusation that was 
 brought against him regarding a store-house of 
 sweet potatoes belonging to another chief, a friend 
 of his. The accusation arose in this way. Ho- 
 tunui went out of his house one night, almost at 
 the same moment that a thief had gone out to rob 
 this storehouse ; it was very unfortunate that they 
 should both have gone out nearly at the same 
 moment, just about midnight. When day dawned, 
 Hotunui came out of his house, and people in the 
 morning had seen his footsteps, right along the 
 
STORY OF MARU-TUAHU. 247 " 
 
 path by wbicli the thief had gone, and there were 
 the sweet potatoes dropped all along the path, and 
 as the soles of Hotiinui's feet were very large, his 
 footprints had quite erased those of the thief; so 
 presently they brought an accusation against Ho- 
 tunui, that he had stolen the sweet potatoes. At 
 this time Hotunui's wife had just conceived Maiii- 
 tuahu, but he was so overcome by shame at the 
 accusation brouojht aorainst him, that the thouoht 
 came into his mind to run away from wife and 
 all, and go to Hauraki t-o seek another resi- 
 dence for himself His corn was ready, and he 
 had dug his farm, and prepared the ground for 
 planting it, but had not yet put in the seed, 
 when he went to his vrife and said, "Now, re- 
 member, when the child is born, if it is a boy call 
 it Maru-tuahu, and if it is a girl, call it Pare-tuahu 
 [either name meaning the field made ready for 
 planting], in remembrance of that cultivation of 
 mine, prepared for planting to no purpose." Then 
 Hotunui went off to Hauraki, and resided at Wha- 
 katiwai, and became the chief of the people of that 
 country, and he took another wife, the young 
 sister of a chief named Te Whatu, and she bore 
 him a child named Paka. 
 
 When Maru-tuahu came to man*s estate, he took 
 up his club, and asked his mother, saying, " Mother, 
 show me the mountain range that is near my 
 
• 248 POLYNESIAN MYTHOLOGY. 
 
 father's abode ;'' and the mother said, "Look m}^ 
 child towards the place of sunrise/' And her son 
 said, " What, there V and he was answered by his 
 mother, ".Yes, that is it — Hauraki;" and Maru- 
 tuahu answered, " 'T is well ; I understand." 
 
 Then Maru-tuahu started with his slave, and 
 travelled towards Hauraki, and they carried with 
 them a spear for killing birds ; this they took 
 as a means of procuring food on the journey, 
 as they came by way of the wooded mountains 
 where birds are plentiful ; they were a whole 
 month before they arrived at Kohukohunui, and 
 reached the outskirts of the forests there early one 
 morning, at the same time that two young girls, 
 the daughters of Te Whatu, the chief of Hauraki, 
 were coming along the same path from the op- 
 posite direction. Maru-tuahu was up in a forest 
 tree, spearing Tui birds, at the moment when the 
 two girls saw the slave sitting under the tree in 
 which Maru-tuahu was killing birds, and his master's 
 cloak lying on the ground by him. The two 
 girls came merrily along the path ; the youngest 
 sister was very beautiful, but the eldest was 
 plain ; and when they saw the slave of Maru- 
 tuahu, the youngest one, who had seen him first, 
 called out playfully, " Ah ! there 's a man will 
 make a nice slave for me.'' "Where?" said the 
 eldest sister, "where is he?" and the youngest 
 
STORY OF MARU-TUAHU. 249 
 
 replied, "There, there, cannot you see him sitting 
 at the root of that tree V Then up they ran to- 
 wards him, sportively contesting with one another 
 whose slave he should be ; and the youngest 
 got there first, and therefore claimed him as her 
 slave. 
 
 All this time Maru-tuahu was peeping down at 
 the two girls from the top of the tree ; and they 
 asked the slave, saying, "Where is your master?'' 
 he answered, " I have no master but him." Then 
 the girls looked about, and there was the cloak 
 lying on the ground, and a heap of dead birds ; 
 and they kept on asking, "Where is he?" but it 
 was not long before a flock of Tuis settled on the 
 tree where Maru-tuahu was sitting ; he speared at 
 them, and struck a Tui, wliich made the tree 
 ring with its cries ; the girls heard it, and look- 
 ing up, the youngest saw the young chief sitting 
 in the top boughs of the tree ; and she at once 
 called up to him, " Ah ! you shall be my husband ;" 
 but the eldest sister exclaimed, " You shall be 
 mine," and they began jesting and disputing be- 
 tween themselves which should have him for 
 a husband, for he was a very handsome young 
 man. 
 
 Then the two girls called up to him to come 
 down from the tree, and down he came, and 
 dropped upon the ground, and pressed his nose 
 
 M 3 
 
250 POLYNESIAN MYTHOLOGY. 
 
 against the nose of each of the young gh'ls. They 
 then asked him to come to their village with them ; 
 to which he consented, but said, " You two go on 
 ahead, and leave me and my slave, and we will 
 follow you presently;'' and the girls said, " Yery 
 Avell, do you come after us/' Maru-tuahu then told 
 his slave to make a present to the girls of the food 
 they had collected, and he gave them two bark 
 baskets of pigeons, preserved in their own fat, and 
 they went off to their village with these. Maru- 
 tuahu stopped behind with his slave, and as soon 
 as the girls had gone, he went to a stream, and 
 washed his hair in the water, and then came 
 back, and combed it very carefully, and after 
 combing it, he tied it up in a knot, and stuck 
 fifty red Kaka feathers in his head, and amongst 
 them he placed the plume of a white heron, and 
 the tail of a huia, as ornaments ; he thus looked 
 extremely handsome, and said to his slave, " Now, 
 let us go." 
 
 It was not very long before the two young girls 
 came back from the village to meet their so called 
 husband, that they might all go in together ; and 
 when they came up to him, there he was seated on 
 the ground, looking quite different to what he did 
 before, for he now appeared as handsome as the large 
 crested cormorant; he had on outside, a Pueru cloak, 
 within that, a cloak called the Kahakaha, and under 
 
STORY OF MARU-TUAHU. 251 
 
 that again, a garment called the Kopu (this in 
 ancient times made up the dress of a great chief) ; 
 the two young girls felt deeply in love with him 
 when they saw liim, and they said to Maru', 
 "Come along to our father's village with us;'' 
 and he again consented, and told his slave to keep 
 with them, and as they all went along, Maru' 
 stopped a little until he was some way behind, 
 for he thought that the girls had not found out 
 who he was ; as they proceeded, seeing that 
 Maru did not follow them fast, they asked his 
 slave, who kept along with them, " What is the 
 name of your master ?" and the slave answered, 
 " Is there no chief of the west coast of the 
 island whose fame has reached this place ?" and 
 the young girls said, "Yes, the fame of one man 
 has reached this place, the fame of Maru-tuahu, the 
 son of Hotunui;" and the slave answered, "This 
 is he ;" and the girls replied, " Dear, dear, we had 
 not the least idea that it was he." By this time 
 Maru' was coming up again to join them, for he 
 guessed the girls had asked his slave who he was, 
 and that they had been told, but the girls ran off 
 together to Hotunui, and their father Te Whatu, to 
 inform them who was coming, as they had pre- 
 viously left the old men waiting for their return ; 
 but presently the two girls changed their plan, and 
 arranged between themselves, that the youngest 
 
252 POLYNESIAN MYTHOLOGY. 
 
 should run quickly to tell Hotunui that his son 
 was comincT, and that the eldest sister should 
 be left to lead Maru-tuahu to the village ; and 
 in this way they proceeded, those who were 
 going slowly to the village loitering along, whilst 
 the younger sister was far ahead, running as 
 fast as she could, and crying out as she came near 
 the village, " Are you there, O Hotunui ? here 's 
 your son coming — here is Maru-tuahu." Then Ho- 
 tunui called out with a loud voice, " Where is he ?" 
 and she replied, " Here he comes, he is coming 
 along close behind me ; make haste and have the 
 floor of the house covered with fine mats for him, 
 so that he may have a fitting reception/' 
 
 Maru-tuahu soon came in sight, and as he 
 was seen approaching, he looked as handsome as 
 the beautiful crested cormorant. The people got 
 upon the defences of the village, and ran outside 
 the gates, to look at him ; and the young girls all 
 waved the corners of their cloaks, crying out, 
 " Welcome, welcome, welcome, welcome, make 
 haste, make haste ; " and he stepped boldly out, 
 and reached the village. As soon as he had ar- 
 rived there, they all wept over him ; and when 
 they had done weeping, they sat down, and 
 formed a semicircle, with iMaru-tualiu at the 
 open part ; and Hotunui stood up to make a speech 
 of welcome to his son, and he spoke thus : " Wei- 
 
STORY OF MARIT-TUAHU. 253 
 
 come, welcome, oh, my child, welcome to Hauraki, 
 welcome. You are very welcome. You have 
 suddenly appeared here, urged by your own affec- 
 tions. You are very welcome.'' Having said 
 this, Hotunui sat down again ; then Maru-tuahu 
 jumped up to make a speech in reply, and he said, 
 " That is right, that is right, oh, my father, call 
 out to your child, ' You are welcome.' Here I am 
 arrived at Hauraki, here I am seeking out my 
 father's village in Hauraki, but I, who am the 
 mere slave of my father, can say nothing in answer 
 to his welcome ; here I am arrived at your village, 
 it is for you to speak ; a young man just arrived 
 from the forests has no fitting word to say in your 
 presence." 
 
 Thus he ended his speech, and a feast was spread 
 out, and they all fell to eating, for they had killed 
 ten dogs for the feast, and the chiefs all ate, and 
 the two young girls ; but, although no one knew it, 
 the two sisters were all the time quarrelling with 
 each other as to which of them should have Maru- 
 tuahu for a husband: the heart of one of them 
 whispered to her, he shall be mine ; but the heart 
 of the other young girl said just the same thing 
 to her. 
 
 The feast being ended, they left the common 
 part of the fortress where food was eaten, and 
 moved on o]ie side, to the sacred precincts. When 
 
254 POLYNESIAN MYTHOLOGY. 
 
 the evening came on a fire was kindled in the 
 house, and the eldest girl not seeing her younger 
 sister, Avent to her father to ask for her, and was 
 told that she had been given as a wife to Maru- 
 tuahu. At this she was exceedingly vexed, and 
 provoked with her sister ; for although she was 
 plain, she thought to herself, I am very pretty, 
 and I am sure, there's not the least reason why 
 Maru-tuahu should be frightened at me ; and she 
 went off to quarrel with her younger sister ; but 
 Mara-tuahu did not like her upon account of her 
 plainness, and her pretty sister kept him as her 
 husband. 
 
 Te Paka, the son of Hotunui, the nephew of Te 
 Whatu, and the younger brother of Maru-tuahu, 
 had grown up to be a young man, so they gave 
 him the elder daughter of Te Whatu to be his 
 wife ; thus the elder sister was married, as well as 
 the young one, who was given to Maru-tuahu for 
 his wife ; and Te Paka's wife bore him a daughter, 
 whom they called Te Kahureremoa. 
 
 The youngest daughter of Te Whatu, whom 
 Maru-tuahu married, bore him three children, 
 Tama-te-po, Tama-te-ra, and Whanaunga ; from 
 Tama-te-po sprang the Ngati-Pongou tribe ; from 
 Tama-te-ra sprang the tribe of Ngati-Tama-te-ra, 
 and from Whanaunga sprang the Ngati-Whanaunga 
 tribe. 
 
STORY OF MARU-TUAHU. 255 
 
 Whilst Maru-tualiu was living at Hauraki, his 
 father Hotunui told him how very badly some of 
 the people of that place had treated him ; these 
 were the facts of the case, as the old chief related 
 them to him. — " One day, when the canoes of the 
 tribe came in full of fish, after hauling their nets, 
 he sent down one of his servants from his house 
 to the canoe to bring back some fish for him, 
 and when the servant ran down for this purpose, 
 the man who owned the nets said to him, 
 ' Well, what brings you here V upon which his 
 servant answered, ' Hotunui sent me down, to 
 bring up some fish for him, he quite longs to taste 
 them/ Upon which the owner of the nets cursed 
 Hotunui in the most violent and offensive manner, 
 saying, ' Is his head the flax that grows in the 
 swamp at Otoi ? or is his topknot flax, that the 
 old fellow cannot go there to get some flax to make 
 a net for himself with, instead of troubhng me?' 
 When Hotunui's servant heard this, he returned at 
 once to the house, and his master not seeing the 
 fish, said, ' Well, tell me what is the matter ;' so 
 he replied, * I went as you told me, and I asked 
 the man who had been hauling the net for some 
 fish ; and he only looked up at me. Again I 
 asked him for some fish ; and then he said, Who 
 sent you here to fetch fish, pray? Then I told 
 him, Hotunui sent me down to bring up some fish 
 
256 POLYNESIAN MYTHOLOGY. 
 
 for him, lie quite longs to taste them ; then the 
 man cursed you, saying to me, Is Hotunui's head 
 the flax that grows in the swamp at Otoi ; or is 
 his topknot flax, that the old fellow cannot go 
 there, to get some flax to make a net with for 
 himself?' " 
 
 When Hotunui had told this story to Maru- 
 tuahu, he said, " Now oh, my son, this tribe is a 
 very bad one, they seem bent upon lowering the 
 authority of their chiefs." 
 
 The heart of Maru-tuahu felt very gloomy when 
 he heard his father had been treated thus, and 
 Hotunui said to him, " You may well look sad, my 
 son, at hearing what I have just said ; this tribe is 
 composed of very bad people/' And Maru-tuahu 
 replied, " Leave them alone, they shall find out what 
 such conduct leads to." 
 
 Then Maru-tuahu began to catch and (\.vj great 
 quantities offish for a feast, and he worked away with 
 his men at making fishing-nets, until he had col- 
 lected a very great number ; it was in the winter 
 that he began to make these nets, and the winter, 
 spring, summer, and part of autumn passed, before 
 they were finished ; then he sent a messenger to 
 the tribe who had cursed his father, to ask them to 
 come to a feast, and to help him to stretch these 
 nets ; and when the messenger came back, Maru- 
 tuahu asked him, " Where are they ? " and the mes- 
 
STORY OF MARU-TUAHU. 257 
 
 senger answered, " The day after to-morrow they 
 will arrive here/' Then Maru-tnahu gave orders, 
 saying, " To-morrow let the feast be ranged in 
 rows, so that when they arrive here they may find 
 it all ready for them/' Upon this they all retired 
 to rest, and when the dawn appeared they arranged 
 the food to be given to the strangers in rows : the 
 outside of the rows was composed of fish piled up ; 
 but under these was placed nothing but rotten wood 
 and filth, although the exterior made a very goodly 
 show. He intended this feast to be a feast at 
 which those who came as guests should be slaugh- 
 tered, in revenge for the curse against Hotunui, 
 which had exceedingly pained his heart. 
 
 Soon after daybreak the next morning the 
 guests came, and seeing the piles of provisions 
 which were laid out for them, they were ex- 
 ceedingly rejoiced, and longed for the time of 
 their distribution, and when they might touch 
 this food, little thinking how dearly they were 
 to pay for it. The guests had all arrived and 
 taken their seats upon the grass, when Marutuahu 
 and his people came together ; — they were only 
 one hundred and forty. 
 
 As they were to stretch the great net made up 
 of all the small ones upon the next morning, on 
 that evening they put all the nets and ropes 
 into the water to soak them, in order to soften the 
 
258 POLYNESIAN MYTHOLOGY. 
 
 flax of wliicli they were made, so that tbey might 
 be more easily stretched ; and when the morning- 
 dawned those who had come for the purpose began 
 to draw out the net, stretching the rope and the 
 bottom of the net along the ground, and pegging it 
 tight down from corner to corner, and thus whilst 
 Maru-tuahu's people were preparing food for them 
 to eat, the others worked away at stretching the 
 net taut, and pegging it fast to the ground to hold 
 it ; it was not long before tliey had finished this 
 and had put on the weights to sink it. 
 
 Maru-tuahu sent a man to see whether they had 
 finished stretching the net, and when the man 
 came back, he said, " Have they done stretching the 
 net?" and the man answered, "Yes, they have 
 finished.'' Then Maru-tuahu said, " Let us go and 
 lift the upper end of the net from the ground; — they 
 have finished the lower end of it.'' Then the one 
 hundred and forty men went with him, each one 
 carrying a weapon, carefully concealed under his 
 garments, lest their guests should see them ; and 
 when they reached the place where the net was, 
 they found the guests, nearly a thousand in num- 
 ber, had finished stretching the lower end of the 
 net. Then the priest of Maru-tuahu who was to 
 consecrate the net said, " Let the upper end of the 
 net be raised, so that the net may be stretched 
 straight out ; " and Maru-tuahu said, " Yes, let it 
 
STOKY OF MARU-TUAHU. 259 
 
 be done at once, it is getting late in the day/' 
 Then the one hundred and forty men began to 
 lift up the net, with the left hand they seized 
 the ropes to raise it, but with the right hand 
 each firmly grasped his weapon, and Maru-tuahu 
 shouted out, " Lift away, hft away, lift it well 
 up ;'' when they had raised it high in the air, 
 they walked on with it ; holding it up as if they 
 were spreading it out, until they got it well over 
 the strangers, who were either pegging the lower 
 end down, or were seated on the ground looking 
 on; then Maru-tuahu shouted out, " Let it fall ;" 
 and they let it fall, and caught in it their guests, 
 nearly a thousand in number ; they caught every 
 one of them in the net, so that they could not 
 move to make any effectual resistance, and whilst 
 some of the one hundred and forty men of Maru- 
 tuahu held the net down, the rest sleAv with their 
 weapons the whole thousand, not one escaped, whilst 
 they lost not a single man themselves. Hence 
 " The feast of rotten wood" is a proverb amongst 
 the descendants of Maru-tuahu to this day. This 
 feast of rotten wood was given at a place which 
 was then named Pukeahau, but which was after- 
 wards called Karihitangata (or, men w^ere the 
 weights which were attached to the net to sink 
 it), upon account of the thousand people who were 
 there slain by treachery in the net of Maru-tuahu j 
 
260 POLYNESIAN MYTHOLOGY. 
 
 for men were the weights that were attached to 
 that net to sink it. After the death of all these 
 people, the country they inhabited became the pro- 
 perty of Maru-tuahu, and his heirs dwell there to 
 the present day. 
 
 About the time that Te Kahureremoa, Paka's 
 daughter, became marriageable, a large party of 
 visitors arrived at Wharekawa, the village of Te 
 Paka ; they came from Aotea, or the Great Barrier 
 Island ; at their head was the principal chief 
 of Aotea, and he brought in his canoes a present of 
 two hundred and sixty baskets of mackerel for Te 
 Paka, and they became such good friends, that they 
 thought they would like to be connected ; so it 
 was arranged that Te Paka's daughter, Te Kahu- 
 reremoa, should be given as a wife to the son of 
 that chief; part of Te Paka's plan was to get 
 possession of Aotea for his family, for he thought 
 when his daughter had children, and they were 
 grown up, that it was possible they would secure 
 the island for their grandfather, or for their mother's 
 family. 
 
 When the party of visitors was about to return 
 to Aotea, having formed this connection with Te 
 Paka's tribe through the girl, her ftither gave her 
 up to them to take to Aotea to her husband, and 
 he told his daughter to go on board the canoe, and 
 to accompany them to Aotea ; but he told her to 
 
STORY OF KAHUREREMOA. 261 
 
 no purpose, for she did not obey him ; in short, 
 Te Kahureremoa refused to go. So the old chief 
 to whom the canoes belonged said, " Never mind, 
 never mind, leave her alone, we shall not be very 
 long away, we shall soon return, we shall not be 
 long before we are back ;'' and they left Te Kahu- 
 reremoa with her father, and paddled off in their 
 canoes. 
 
 In one month's time they came back again, and 
 brought with them a present of thirty baskets 
 of mackerel, and as soon as they arrived they 
 distributed these amongst their friends ; and down 
 ran Te Kahureremoa fi'om the village to the 
 landing-place to take a basket of mackerel for 
 herself As soon as Paka saw this, he gave his 
 daughter a sound scolding for going and taking 
 the fish ; this is what Paka said to his daughter : 
 " Put that down, you shall not have it ; I wanted 
 you to go and become the wife of the young 
 chief of the place where these good fish abound, 
 and you refused to go, therefore you shall not now 
 have any."' 
 
 This was quite enough ; poor little Te Kahu- 
 reremoa felt entirely overcome with shame, she left 
 the basket of fish, dropping it just where she was, 
 and ran back into the house, and began to sob and 
 cry; then her thoughts suggested to her, that after 
 
262 POLYNESIAN MYTHOLOGY. 
 
 this, it would be better that she should be no 
 more seen by the eyes of her father, and that her 
 father's face should be no more seen by her, and 
 her heart kept on urging her to run away to 
 Takakopiri, and to take him for her lord ; she had 
 seen him, and liked him well; he was a great chief, 
 and had abundance of food of the best kind on 
 his estates ; plenty of potted birds of all kinds ; 
 and kiwis, and Jdores and welxcs, and eels, and 
 mackerel, and crayfish ; in short, he had abundance 
 of all kinds of food, and was rich in every sort of 
 property. 
 
 As she thought of all this, the chief's young 
 daughter continued weeping and sobbing in the 
 house, quite overcome with shame, and when 
 evening came she was still crying, but at night, 
 she said to herself, "Now I'll be off, whilst all 
 the men are fast asleep ;" so she got up and 
 ran away, accompanied by her female slave. The 
 next morning when the sun rose they found 
 she was gone, and she had fled so far, that 
 those who were sent to seek her came to the foot- 
 prints of herself and her slave ; their edges had so 
 sunk down, that the pursuers could not tell how 
 long it was since she had passed. 
 
 Waipuna was the village from which Te Kahu- 
 reremoa started, and they had left Pukorokoro behind 
 
STORY OF KAHUEEREMOA. 263 
 
 them, and by the tirae it was full daybreak they 
 had reached Waitakaruru, and as the full rays of 
 the sun shone on the earth, they were passing 
 above Pouarua ; then for a little time they travelled 
 very fast and reached Riwaki, at the mouth of the 
 river Piako; this they crossed and pushed on for 
 Opani, and thence those in pursuit of them returned, 
 they could follow them no further ; the tide also was 
 flowing, which stopped the pursuit. 
 
 Just then some of the canoes of the up-river 
 country were returning from Ruawehea, and 
 when the people in the canoes saw her, they 
 raised loud cries of — " Ho, ho 1 here's Te Kahu- 
 reremoa, here 's the daughter of Paka ;'' she stepped 
 into one of the canoes with them, and the people 
 kept crying out the whole way from the mouth of 
 the river up its course as they ascended it, '' Here's 
 Te Kahureremoa ; " and they rowed very fast, feeling 
 alarmed at having so great a chieftainess on board, 
 and so confused were they at her presence, that 
 throughout the whole day they kept on bending 
 their heads down to their very paddles, as they 
 pulled. They stopped at Raupa, where the Awa-iti 
 branches off* to Tauranga, and there they spent one 
 night ; and the next day they went over the range 
 towards Katikati : the people of Raupa urged her 
 to stop there for a little ; she, however, would not, 
 but driven by the fond thoughts of her heart, she 
 
2Q4i POLYNESIAN MYTHOLOGY. 
 
 pressed onwards, and reached the summit of the 
 ridge of Hikurangi, and looked down upon Kati- 
 kati, and saw also Tauranga ; then the young girl 
 turned, and looked round at the mountain at 
 Otawa, and although she knew what it was, she 
 liking to hear his name, and of his greatness, 
 spoke to the people of the country, who, out of 
 respect, were accompanying her, and asking, said, 
 " What is the name of yonder mountain ?" and 
 they answered her, " That is Otawa/' And the 
 young girl asked again, " Is the country of tliat 
 mountain rich in food V and they replied, " Oh, 
 there are found kiores, and hhuls and luekas, and 
 pigeons, and tuis ; why that mountain is famed 
 for the variety and number of birds that inhabit 
 it/' Then the young girl took courage, and asked 
 once more, " Whom does all that fruitftd country 
 belong to?" and they told her, " The Waitaka is 
 the name of the tribe that inhabit that country, 
 and Takakopiri is the chief of it. He is the 
 owner of that mountain, and he is the great chief 
 of the Waitaka ; and when the people of that 
 tribe collect food from the mountains, they bear 
 everything to him ; the food of all those districts, 
 whatever it may be, belongs to that great Lord 
 alone/' When the young girl heard all this, she 
 said to the people, " I and my female slave are 
 going there, to Otawa/' And the people said to 
 
STORY OF KAHUEEREMOA. 265 
 
 her, " No ; is that really the case ? " and she said, 
 " Yes, we are going there. Paka sent us there^ 
 that we should ask Takakopiri to pay him a 
 visit at Wharekawa/' She said this to deceive 
 the people, and prevent them from stopping her ; 
 and immediately started again upon her journe}^, 
 and came down upon the sea-shore at Katikati. 
 The Waitaha, the tribe of Takakopiri, inhabited 
 that village ; and as soon as they saw the young 
 girl coming, there arose joyful cries of — " Here is 
 Kahureremoal oh, here is the daughter of Paka!" 
 and the people collected in crowds to gaze at the 
 young chieffcainess : she rested at the village, and 
 they immediately began to prepare food, and when 
 it was cooked, they brought it to her, and she 
 partook of it, and when she had done it was night- 
 time ; then they brought plenty of firewood into the 
 house, and made up a clear fire, so that the house 
 might be quite light, and they all stood up to 
 dance, that she might pass a cheerful evening. 
 
 After they had all danced, they continued soli- 
 citing Te Kahureremoa to stand up and dance 
 also, whilst the}^ sat looking on to see how grace- 
 fully and beautifully she moved. Upon which 
 she coyly said, " Ah, yes, that 's all very well ; 
 do you want me to dance indeed V At last, 
 however, the young girl sprang up, and she had 
 
266 POLYNESIAN MYTHOLOGY. 
 
 hardly stretched forth her lovely arms in the atti- 
 tude of the dance, before the people all cried out 
 with surprise and pleasure at her beauty and grace ; 
 her arms moved with an easy and rapid action like 
 that of swimming ; her nimble lissom fingers were 
 reverted till their tips seemed to touch the backs of 
 the palms of her hands ; and all her motions were 
 so light, that she appeared to float in the air ; 
 then might be seen, indeed, the difference between 
 the dancing of a nobly-born girl and a slave ; the 
 latter being too often a mere throwing about of 
 the body and of the arms. Thus she danced 
 before them ; and when she had finished, all the 
 young men in the place were quite charmed 
 with her, and could think of nothing but of Te 
 Kahureremoa. 
 
 AVhen night came on, and the people had dis- 
 persed to their houses, the chief of the village came 
 to make love to her, and said, that upon account of 
 her great beauty he wished her to become his wife ; 
 but she at once started up with her female slave, 
 and notwithstanding the darkness, they plunged 
 straight into the river, forded it, and proceeded 
 upon their journey, leaving the chief overwhelmed 
 with shame and confusion, at the manner in 
 which Te Kahureremoa had departed : however, 
 away she went, without any fearful thought, on 
 
NEW ZEALAND VEGETATION. 
 
STORY OF KAHUREREMOA, 267 
 
 her road to Tauranga, and by daybreak they 
 had reached the Wairoa. When the people of 
 the village saw her coming along in the dawn, 
 they raised joyful cries of — " Here is Te Kahure- 
 remoa ;'' and some of Takakopiri's people, who were 
 there, would detain. the young girl for a time: so 
 she rested, and ate, and was refreshed ; thence she 
 proceeded along the base of the mountains of 
 Otawa, and at night slept at its foot ; and when 
 morning broke, she and her slave continued their 
 journey. 
 
 There, just at the same time, was Takakopiri com- 
 ing along the path, to sport in his forests at Otawa ; 
 his sport was spearing birds, and right in the path- 
 way there stood a tall forest tree covered with ber- 
 ries, upon which large green pigeons had settled in 
 flocks to feed. The two girls came toiling along, 
 with their upper cloaks thrown round their shoul- 
 ders like plaids, for the convenience of travelhng, the 
 slave-girl carrying a basket of food on her back for 
 her mistress. As the girls drew near the forest 
 they heard the loud flapping of the wings of a 
 pigeon, for the young chief had struck one with his 
 spear ; so they stopped at once, and Te Kahurere- 
 moa said to her slave, " Somebody is there, just 
 listen how that bird flaps its wings ;'' and her slave 
 answered, "Yes, I hear it." And Te Kahureremoa 
 said, " That was the flapping of the wings of a 
 
 N 2 
 
268 POLYNESIAN MYTHOLOGY. 
 
 bird which somebody has speared \' and her slave 
 replied, " Yes, we had better go and see who it is/' 
 And they had not gone far before they heard a 
 louder flap, as the bird was thrown upon the 
 ground ; they at once approached the spot, and see- 
 ing a heap of pigeons which had been killed, lying 
 at the root of a tree, they sat down by them. Taka- 
 kopiri had observed them coming along, and as he 
 watched the girls from the tree, he said to himself, 
 " These girls are travelling, and they come from a 
 lono' distance, for their cloaks are rolled over their 
 shoulders like plaids ; they are not ft'oni near here ; 
 had they come from the neighbourhood they would 
 have worn their cloaks hanging down in the usual 
 way.'' 
 
 Then the young chief came down from the 
 tree, leaving his spear swinging to a bough : as 
 he was descending, the girls saw him, and the slave 
 knew him at once at a distance, and said, " Oh, 
 my young mistress, that is Takakopiri ;" and Te 
 Kahureremoa said, "No, no, it is not indeed;" 
 but the slave said, "Yes, it is he, I saw him when 
 he came to Hauraki :" and the young giii said, 
 " You are right, it is Takakopiri ;" and her slave 
 said, "Yes, yes, this is the young chief who has 
 caused us to come all this distance." By this time 
 he had reached the ground, and he and the girls 
 cried out at the same time to each other, " Wei- 
 
STORY OF KAHUREREMOA. 269 
 
 come, welcome;'' and the young man came up to 
 them, and stooped down, and pressed his nose to 
 the nose of each of them. Te Kahureremoa felt 
 and knew whose face touched hers, but Takako- 
 piri did not know whose nose he had pressed. 
 
 Then he said to them, "We had better go to 
 my village, which is on the other side of the 
 forest f and he pressed them to go, and the girls 
 consented to go to the village with him : as they 
 went along the path, he kept urging them to 
 make haste, and Te Kahureremoa thought that he 
 might still not know who she was, or he would 
 never speak so impatiently, and tell her to make 
 haste, so she made an excuse to arrange her dress, 
 and stopped behind on one side of the path, in order 
 that the 3^ouug chief might have an opportunity of 
 askins: her slave who she was : as soon as he saw 
 she had left the path, he went on with her slave 
 a little distance until they had got over a 
 rising ground, and then he asked her, saying, 
 "Who is your mistress?" and the slave answered, 
 " Is it my young mistress that you are asking 
 about?" and the young chief said, "Yes, it is one 
 nobly-born person asking after another ; " and the 
 slave said, "Well, if it is my mistress you are 
 asking about, the young lady's name is Te Kahu- 
 reremoa ;" and he answered her, " What ! is this 
 Te Kahureremoa, the daughter of Paka ?" and the 
 
270 POLYNESIAN MYTHOLOGY. 
 
 slave replied, " Yes, do jou think there are more 
 Pakas than one, or more Te Kahureremoas than 
 one ? — this is really she ;'' and the young chief said, 
 " Well, who would ever have suspected that this 
 was she, or that a young girl from so distant a 
 place could have reached this country ? Let us 
 sit down here at once, and wait until she comes 
 up/' In a very little time she appeared com- 
 ing along to them, and the young chief called 
 out to her, " You had really better make haste, or 
 you 11 suffer from want of food, for it is still a 
 long distance from this place to my village ;'' and 
 when she had reached them he said, "Do you 
 follow me, and pray do not lose time/' Then away 
 he ran, and as soon as he got in sight of his 
 own fortress, he began to call loudly to his people 
 as he ran, " Te Kahureremoa has arrived ; the 
 daughter of Paka is come/' " Why,'' said some of 
 them, "our master is in love with that girl, and 
 has lost his senses, and thinks she is really here ;" 
 but he kept calling out as he ran, " Here comes 
 Te Kahureremoa, here comes the daughter of 
 Paka/' Then some of them said, " Why, after 
 all, it must be true, or he would not continue 
 calling it out in that way ; " and others said, " But 
 who could ever believe that a young girl could 
 have travelled to such a distance ? the place is 
 strange to her, and we are all strangers to her ; 
 
STORY OF KAHUREREMOA. 271 
 
 perhaps, after all, it is only the wind wafting up 
 from afar this name which we hear called out in 
 our ears/' However, they all either climbed up 
 on the defences, or went outside to see who was 
 coming ; and as soon as they saw the j^oung girl 
 approaching, they began to wave their garments, 
 and to sing, in songs of welcome, — 
 
 " Welcome, welcome, thou who comest 
 From afar, from beyoud the far horizon ; 
 Our dearest child hath brought thee thence ; 
 Welcome, oh, welcome here." 
 
 And each of the many hundreds of persons who 
 had come out to welcome her, as she passed his 
 residence, prayed her to stop there ; but Takakopiri 
 continued to say to her, " Press on, follow close, 
 quite close, after me ;'' and so he led her through 
 the throng of people, each of whom felt so moved 
 towards the young girl, that, although they were 
 in the very presence of their young lord, tliey 
 could not help soliciting her to stop at each 
 house as she came by. At length she arrived 
 at Takakopiri's dwelling, and there for the first 
 time she stopped and sat down, and the people 
 came thronging in crowds to gaze upon her; and 
 they spread before the two young girls food in 
 abundance, the birds which the young chief had 
 taken upon the mountains ; and a feast was made 
 for the crov/d that surrounded them ; thus they re- 
 
272 POLYNESIAN MYTHOLOGY. 
 
 mained feasting, and admiring that young girl, and 
 when the sun sank below the horizon, they were still 
 sitting there gazing upon her ; the youths of the 
 village thought they could never be weary of look- 
 ins' at her, but none dared to utter one word 
 of love for fear of Takakopiri. Before a month 
 had passed she was married to the young chief, 
 and she bore him a daughter, named Tuparahaki, 
 from whom, in eleven generations, or in about 275 
 years, have sprung all the principal chiefs of the 
 Ngatipaoa tribe who are now alive (in 1853). 
 
THE TWO SOECERERS, 
 
 (kO TE MATENGA KIKI.) 
 
 KiKl was a celebrated sorcerer, and skilled in 
 magical arts ; lie lived upon the river Waikato. 
 The inhabitants of that river still have this proverb, 
 " The offspring of Kiki v^rither shrubs/' This pro- 
 verb had its origin in the circumstance of Kiki 
 being such a magician, that he could not go abroad 
 in the sunshine ; for if his shadow fell upon any 
 place not protected from his magic, it at once be- 
 came tapu, and all the plants there withered. 
 
 This Kiki was thoroughly skilled in the prac- 
 tice of sorcery. If any parties coming up the 
 river called at his village in their canoes as they 
 paddled by, he still remained quietly at home, 
 and never troubled himself to come out, but 
 just drew back the sliding door of his house, 
 so that it might stand open, and the strangers 
 stiffened and died ; or even as canoes came pad- 
 dling down from the upper parts of the river, he 
 drew back the sliding wooden shutter to the win- 
 
 N 3 
 
274 POLYNESIAN MYTHOLOGY. 
 
 dow of his house, and the crews on board of them 
 were sure to die. 
 
 At length, the fame of this sorcerer spread ex- 
 ceedingly, and resounded through every tribe, until 
 Tamure, a chief who dwelt at Kawhia, heard with 
 others, reports of the magical powers of Kiki, for 
 his fame extended over the Avhole country. At 
 length Tamure thought he would go and contend 
 in the arts of sorcery with Kiki, that it might be 
 seen Avhich of them was most skilled in magic ; and 
 he arranged in his own mind a fortunate season for 
 his visit. 
 
 When this time came, he selected two of his 
 people as his companions, and he took his young 
 daughter with him also ; and they all crossed over 
 the mountain range from Kawhia, and came down 
 upon the river Waipa, which runs into the Wai- 
 kato, and embarking there in a canoe, paddled 
 down the river towards the village of Kiki ; and 
 they managed so well, that before they were seen 
 by anybody, they had arrived at the landing-place. 
 Tamure was not only skilled in magic, but he 
 was also a very cautious man ; so whilst they 
 were still afloat upon the river, he repeated an in- 
 cantation of the kind called " Mata-tawhito,'' to 
 preserve him safe from all arts of sorcery ; and he 
 repeated other incantations, to ward off spells, to 
 pr(^tect him from magic, to collect good genii round 
 
THE TWO SORCERERS. 275 
 
 hiiHj to keep off evil spirits, and to sliielcl him from 
 demons ; when these preparations were all finished, 
 they landed, and drew up their canoe on the beach, 
 at the landing-place of Kiki. 
 
 As soon as they had landed, the old sorcerer 
 called out to them that they were welcome to his 
 village, and invited them to come up to it; so they 
 went up to the village : and when they reached 
 the square in the centre, they seated themselves 
 upon the ground ; and some of Kiki's people 
 kindled fire in an enchanted oven, and began to 
 cook food in it for the strangers. Kiki sat in his 
 house, and Tamure on the ground just outside the 
 entrance to it, and he there availed himself of 
 this opportunity to repeat incantations over the 
 threshold of the house, so that Kiki might be en- 
 chanted as he stepped over it to come out. When 
 the food in the enchanted oven was cooked, they 
 pulled off the coverings, and spread it out upon 
 clean mats. The old sorcerer now made his ap- 
 pearance out of his house, and he invited Tamure 
 to come and eat food with him ; but the food 
 was all enchanted, and his object in asking Ta- 
 mure to eat with him was, that the enchanted 
 food might kill him ; therefore Tamure said that his 
 young daughter was very hungiy, and would eat 
 of the food offered to them ; he in the meantime 
 kept on repeating incantations of the kind called 
 
276 POLYNESIAN MYTHOLOGY. 
 
 Mata-tawhito, Whakangungu, and Parepare^ protec- 
 tions against enchanted food, and as she ate she 
 also continued to repeat them ; even when she 
 stretched out her hand to take a sweet potato, or 
 any other food, she dropped the greater part of it 
 at her feet, and hid it under her clothes, and then 
 only ate a little bit. After she had done, the 
 old sorcerer, Kiki, kept waiting for Tamure to 
 begin to eat also of the enchanted food, that 
 he might soon die. Kiki having gone into his 
 house again, Tamure still sat on the ground out- 
 side the door, and as he had enchanted the 
 threshold of the house, he now repeated incan- 
 tations which might render the door enchanted 
 also, so that Kiki might be certain not to escape 
 when he passed out of it By this time Tamure's 
 daughter had quite finished her meal, but neither 
 her father nor either of his people had partaken of 
 the enchanted food. 
 
 Tamure now ordered his people to launch his 
 canoe, and they paddled away, and a little time 
 after they had left the village, Kiki became un- 
 well ; in the meanwhile, Tamure and his people 
 were paddling homewards in all haste, and as 
 they passed a village where there were a good 
 many people on the river's bank, Tamure stopped, 
 and said to them, " If you should see any canoe 
 puUino- after us, and the people in the canoe ask 
 
THE TWO SORCERERS. 277 
 
 you, have you seen a canoe pass up the river, would 
 you be good enough to say, 'Yes, a canoe has 
 passed by here V and then if they ask you, ' How 
 far has it got?' would you be good enough to say, 
 ' Oh, by this time it has got very far up the 
 river V " and having thus said to the people of 
 that village, Tamure paddled away again in his 
 canoe with all haste. 
 
 Some time after Tamure's party had left the 
 village of Kiki, the old sorcerer became very ill 
 indeed, and his people then knew that this had 
 been brought about by the magical arts of Tamure, 
 and they sprang into a canoe to follow after him, 
 and pulled up the river as hard as they could; and 
 when they reached the village where the people 
 were on the river's bank, they called out and asked 
 them, " How far has the canoe reached, which 
 passed up the river V and the villagers answered, 
 " Oh, that canoe must have got very far up the 
 river by this time.'' The people in the canoe that 
 was pursuing Tamure, upon liearing this, returned 
 again to their own village, and Kiki died from the 
 incantations of Tamure. 
 
 Some of Kiki's descendants are still living — 
 one of them, named Mokahi, recently died at Tau- 
 ranga-a-Ruru, but Te Maioha is still living on the 
 river Waipa. Yes, some of the descendants of 
 Kiki, whose shadow withered trees, are still living. 
 
278 POLYNESIAN MYTHOLOGY. 
 
 He was indeed a great sorcerer : he overcame every 
 other sorcerer until he met Tamure, but he was 
 vanquished by him, and had to bend the knee 
 before him. 
 
 Tamure has also some descendants living, 
 amongst whom are Mahu and Kiake of the Ngati- 
 Mariu tribe ; these men are also skilled in magic : 
 if a father skilled in magic died, he left his incan- 
 tations to his children ; so that if a man was 
 skilled in sorcery, it v/as known that his children 
 would have a good knowledge of the same arts, 
 as they were certain to have derived it from their 
 parent. 
 
KOHIXEMUTU ROTORNA. 
 
THE MAGICAL WOODEN HEAD, 
 
 (kon ga pumi a puarata eaua ko tautohito.) 
 
 This head bewitched all persons who approached 
 the hill where the fortress in which it was kept 
 was situated, so that, from fear of it, no human 
 being dared to approach the place, which was thence 
 named the Sacred Mount. 
 
 Upon that mount dwelt Puarata and Tautohito 
 with their carved head, and its fame went through 
 all the country, to the river Tamaki, and to Kai- 
 para, and to the tribes of Ngapuhi, to Akau, to 
 Waikato, to Kawhia, to Mokau, to Hauraki, and 
 to Tauranga ; the exceeding great fame of the 
 powers of that carved head spread to every part 
 of Aotea-roa, or the northern island of New Zea- 
 land ; everywhere reports were heard, that so great 
 were its magical powers, none could escape alive 
 from them ; and although many warriors and armies 
 went to the Sacred Mount to try to destroy the 
 sorcerers to whom the head belonged, and to carry 
 it off as a genius for their own district, that its 
 
280 POLYNESIAN MYTHOLOGY. 
 
 magical powers might be subservient to them, 
 they all perished in the attempt. In short, no 
 mortal could approach the fortress, and live ; 
 even parties of people who were travelling along 
 the forest track, to the northwards towards Muri- 
 whenua, all died by the magical powers of that 
 head ; Avhether they went in large armed bodies, or 
 simply as quiet travellers, their fate was alike — they 
 all perished, from its magical influence, somewhere 
 about the place where the beaten track passes over 
 Waimatuku. 
 
 The deaths of so many persons created a great 
 sensation in the country, and, at last, the report of 
 these things reached a very powerful sorcerer named 
 Hakawau, who, confiding in his magical arts, said 
 he was resolved to go and see this magic head, and 
 the sorcerers who owned it. So, without delay, he 
 called upon all the genii who were subservient to 
 him, in order that he might be thrown into an 
 enchanted sleep, and see what his fate in this under- 
 taking would be ; and in his slumber he saw that 
 his genius would triumph in the encounter, for it 
 was so lofty and mighty, that in his dream its head 
 reached the heavens, whilst its feet remained upon 
 earth. 
 
 Having by his spells ascertained this, he at once 
 started on his journey, and the district through 
 which he travelled was that of Akau ; and, confiding 
 
THE MAGICAL WOODEN HEAD. 281 
 
 in his own enchantments, he went fearlessly to try 
 v/hether his arts of sorcery would not prevail over 
 the magic head, and enable him to destroy the old 
 sorcerer Puarata. 
 
 He took with him one friend, and went along 
 the sea-coast towards the Sacred Mount, and passed 
 through Whanga-roa, and followed the sea-shore 
 to Bangikahu and Kuhawera, and came out upon 
 the coast again at Karoroumanui, and arrived 
 at Maraetai ; there was a fortified village, the 
 people of which endeavoured to detain Hakawau 
 and his friend until they rested themselves and 
 partook of a little food ; but he said, " We ate food 
 on the road, a short distance behind us; we are 
 not at all hungry or weary/' So they would not 
 remain at Maraetai, but went straight on until 
 they reached Putataka, and they crossed the river 
 there, and proceeded along the beach to Rukuwai ; 
 neither did they stop there, but on they went, 
 and at last reached Waitara. 
 
 When they got to Waitara, the friend who ac- 
 companied Hakawau began to get alarmed, and 
 said, "Now we shall perish here, I fear;'' but 
 they went safely on, and reached Te Weta ; there 
 tlie heart of Hakawau's friend began to beat again, 
 and he said, " I feel sure that we shall perish 
 here ;" however they passed by that place too in 
 
282 POLYNESIAN MYTHOLOGY. 
 
 safety, and on they went, and at length they 
 reached the most fatal place of all — Wainiatuku. 
 Here they smelt the stench of the carcases of the 
 numbers who had been previously destroyed ; indeed 
 the stench was so bad that it was quite suffocating, 
 and they both now said, " This is a fearful place ; 
 we fear we shall perish here/' However, Haka- 
 wau kept on unceasingly working at his enchant- 
 ments, and repeating incantations, which might 
 ward off the attacks of evil genii, and which might 
 collect good genii about them, to protect them from 
 the malignant spirits of Puarata, lest these should 
 injure them ; thus they passed over Waimatuku, 
 looking with horror at the many corpses strewed 
 about the beach, and in the dense fern and bushes 
 which bordered the path ; and as they pursued their 
 onward journey, they expected death every mo- 
 ment. 
 
 Nevertheless they died not on the dreadful road, 
 but went straight along the path till they came to 
 the place where it passes over some low hills, from 
 whence they could see the fortress which stood upon 
 the Sacred Mount. Here they sat down and 
 rested, for the first time since they had commenced 
 their journey. They had not yet been seen by the 
 watchmen of the fortress. Then Hakawau, with 
 liis incantations, sent forth many genii, to attack 
 
THE MAGICAL WOODEN HEAD. 283 
 
 the spirits who kept watch over the fortress and 
 magic head of Puarata. Some of his good genii 
 were sent by Hakawau in advance, whilst he 
 charged others to follow at some distance. The 
 incantations by the power of which these genii were 
 sent forth by Hakawau was a Whangai. The genii 
 he sent in front were ordered immediately to begin 
 the assault. As soon as the spirits who guarded 
 the fortress of Puarata saw the others, they all 
 issued out to attack them ; the good genii then 
 feigned a retreat, the evil ones following them, 
 and whilst they were thus engaged in the pur- 
 suit, some of the thousands of good genii, who 
 had last been sent forth by Hakawau, stormed 
 the fortress now left without defenders ; when the 
 evil spirits, who had been led away in the pursuit, 
 turned to protect the fortress, they found that the 
 genii of Hakawau had already got quite close to it, 
 and the good genii of Hakawau without trouble 
 caught them one after the other, and thus all the 
 spirits of the old sorcerer Puarata were utterly 
 destroyed. 
 
 When all the evil spirits who had been subject 
 to the old sorcerer had been thus destroyed, Haka- 
 w^au walked straight up towards the fortress of 
 this fellow, in whom spirits had dwelt as thick as 
 men stow themselves in a canoe, and whom they 
 
284 POLYNESIAN MYTHOLOGY. 
 
 had used in like manner to cany them about. When 
 the watchmen of the fortress, to their great sur- 
 prise, saw strangers coming, Puarata hurried to his 
 magic head, to call upon it; his supplication was 
 after this manner — " Strangers come here I strangers 
 come here ! Two strano-ers come 1 two strano^ers 
 come ! '' But it uttered only a low wailing sound ; 
 for since the good genii of Hakawau had destro3^ed 
 the spirits who served Puarata, the old sorcerer 
 addressed in vain his supplications to the magic 
 head, it could no longer raise aloud its powerful 
 voice as in former times, but uttered only low moans 
 and wails. Could it have cried out with a loud 
 voice, straightway Hakawau and his friend would 
 both have perished ; for thus it was, when armies 
 and travellers had in other times passed the for- 
 tress, Puarata addressed supplications to his magic 
 head, and when it cried out with a mighty voice, 
 the strangers all perished as they heard it. 
 
 Hakawau and his friend had, in the meantime, 
 continued to walk straight to the fortress. When 
 they drew near it, Hakawau said to his friend, 
 " You go directly along the path that leads by 
 the gateway into the fortress; as for me, I will 
 show my power over the old sorcerer, by climbing 
 right over the parapet and palisades:'' and when 
 they reached the defences of the place, Haka- 
 
THE MAGICAL WOODEN HEAD. 285 
 
 wau began to climb over the palisades of the 
 gateway. When the people of the place saw this, 
 they were much exasperated, and desired him, in 
 an angry manner, to pass underneath the gateway, 
 along the pathway which was common to all, and 
 not to dare to climb over the gateway of Puarata and 
 of Tautohito; but Hakawau went quietly on over 
 the gateway, without paying the least attention to 
 the angry words of those who were calling out to 
 him, for he felt quite sure that the two old sorcerers 
 were not so skilful in magical arts as he was ; so 
 Hakawau persisted in going direct to all the most 
 holy places of the fortress, where no person who had 
 not been made sacred might enter. 
 
 After Hakawau and his friend had been for a 
 short time in the fortress, and had rested them- 
 selves a little, the people of the place began to cook 
 food for them; they still continued to sit resting 
 themselves in the fortress for a long time, and at 
 length Hakawau said to his friend, " Let us de- 
 part.'' Directly his servant heard what his master 
 said to him, he jumped up at once and was ready 
 enough to be off. Then the people of the place 
 called out to them not to go immediately, but to 
 take some food first ; but Hakawau answered, " Oh, 
 we ate only a little while ago ; not far from here 
 we took some food.'' So Hakawau would not re- 
 main longer in the fortress, but departed, and as 
 
286 POLYNESIAN MYTHOLOGY. 
 
 he started, be smote his hands on the threshold of 
 the house in which they had rested, and they had 
 hardly got Avell outside of the fortress before every 
 soul in it was dead — not a single one of them was 
 left alive. 
 
THE ART OF NETTING LEARNED BY 
 KAHUKURA FROM THE FAIRIES, 
 
 (ko te korero mo nga patupaiaeehe.) 
 
 Once "upon a time, a man of the name of Kahu- 
 kura wished to pay a visit to Rangiaowhia, a place 
 lying far to the northward, near the country of the 
 tribe called Te Rarawa. Whilst he lived at his own 
 village, he was continually haunted by a desire to 
 visit that place. At length he starred on his 
 journey, and reached Rangiaowhia, and as he was 
 on his road, he passed a place where some people 
 had been cleaning mackerel, and he saw the inside 
 of the fish lying all about the sand on the sea- 
 shore : surprised at this, he looked about at the 
 marks, and said to himself, " Oh, this must have 
 been done by some of the people of the district/' 
 But when he came to look a little more narrowly 
 at the footmarks, he saw that the people who had 
 been fishing had made them in the night-time, not 
 that morning, nor in the day ; and he said to 
 himself, " These are no mortals who have been 
 fishing here — spirits must have done this ; had 
 
l!SS POLYXESIAX :VIYTH0L0GT. 
 
 thev l^een men, sc'me of the reeds and grass wliich 
 they sat on in their canoe would have been lying 
 about. ' He felt quite sure from several circum- 
 stances, that spirits or fairies had l»een there ; and 
 after observing everything well, he returned to the 
 house where he was stopping. He, however, held 
 fsLsi in his heart what he had seen, as something 
 very striking to tell all his friends in every direc- 
 tion, and as likely to be the means of gaining 
 knowledge which might enable him to find out 
 something new. 
 
 So that night he returned to the place where 
 he had observed all these things, and just as 
 he reached the spot, back had come the fidries too, 
 to haul their net for mackerel ; and some of them 
 were shouting out, '' The net here ! the net here ! " 
 Then a canoe paddled off to fetch the other in 
 which the net was laid, and as they dropped the 
 net into the water, they began to cry out, ''Drop 
 the net in the sea at Rangiaowhia, and haul it 
 at Mamaku.^' These words were sung out by 
 the fairies, as an encouragement in their work, and 
 from the joy of their hearts at their sport in 
 fishing. 
 
 As the fairies were dragging the net to the shore, 
 Kahukura managed to mix amongst them, and 
 hauled away at the rope ; he happened to be a 
 verv fair man, so that his skin was almost as 
 
NET MAKTXG ACQUIEED FE03I THE FATPJF-S. 289 
 
 wliite as that of these Mries, and from that cause 
 he was not observed by them. A^ the net came 
 close in to the shore, the fairies began to cheer 
 and shout, " Go out into the sea some of you, in 
 front of the rocks, lest the nets should be en- 
 tangled in TaTratawauia a Teweteweuia,'" for that 
 was the name of a rucfcred rock standino: out from 
 the sandy shore ; the main body of the feiries kept 
 hauling at the net, and Kahukura pulled away in 
 the midst of them. 
 
 "Wlien the first fish reached the shore, thrown up 
 in the ripples driven before the net as they hauled 
 it in, the feiries had not yet remarked Kahukura, 
 for he was almost as fair as they were. It was 
 just at the very fii^st peep of dawn that the fish 
 were all landed, and the fairies ran hastily to pick 
 them up from the sand, and to haul the net up on 
 the beach. They did not act with their fish as men 
 do, dividing them into separate loads for each, but 
 every one took up what fish he liked, and ran a 
 twig through their gills, and as they strung the 
 fish, they continued calling out, •'•' ATake haste, run 
 here, all of you, and finish the work before the sua 
 rises.'' 
 
 Kahukura kept on stringing his fish with the 
 rest of them. He had only a very short string, 
 and, making a shp-knot at the end of it, when 
 
 
 
200 POLYNESIAN MYTHOLOGY. 
 
 he had covered the string with fish, he lifted them 
 w]), but had hardly raised them from the ground 
 •v/lien the slip-knot gave way from the weight 
 of the fish, and ofi" they fell ; then some of the 
 fairies ran good-natm^edly to help him to string 
 his fish again, and one of them tied the knot at 
 the end of the string for hin), but the fairy had 
 hardly gone after knotting it, before Kahukura 
 had unfastened it, and again tied a slip-knot at 
 the end ; then he began stringing his fish again, 
 and when he had got a great many on, up he 
 lifted them, and off* they slipped as before. 
 This trick he repeated several times, and delayed 
 the fairies in their work by getting them to knot 
 his string for him, and put his fish on it. At 
 last full daylight broke, so that there was light 
 enough to distinguish a man's face, and the fairies 
 saw that Kahukura was a man ; then the}^ dis- 
 persed in confusion, leaving their fish and their 
 net, and abandoning their canoes, which were no- 
 thing but stems of the flax. In a moment the 
 fairies started for their own abodes ; in their 
 hurry, as has just been said, they abandoned their 
 net, whicli was made of rushes ; and off" the good 
 people fled as fast as they could go. Now was 
 first discovered the stitch for netting a net, for they 
 left theirs with Kahukura, and it became a pat- 
 
NET MAKING ACQUIRED FROM THE FAIRIES. 291 
 
 tern for him. He thus taught his children to 
 make nets, and by them the Maori race were 
 made acquainted with that art, which they have 
 now known from very remote times. 
 
 o 2 
 
TE KANAWA'S ADVENTURE WITH A 
 TROOP OF FAIRIES. 
 
 Te Kanawa, a chief of Waikato, was the man who 
 fell in with a troop of fairies upon the top of Puke- 
 more, a high hill in the Waikato district. 
 
 This chief happened one day to go out to catch 
 kiwis with his dogs, and when night came on he 
 found himself right at the top of Puke-more. So 
 his party made a fire to give them light, for it was 
 very dark. They had chosen a tree to sleep under — 
 a very large tree, the only one fit for their purpose 
 that they could find ; in fact, it was a very conve- 
 nient sleeping-place, for the tree had immense 
 roots, sticking up high above the ground : they 
 slept between these roots, and made the fire be- 
 yond them. 
 
 As soon as it was dark they heard loud voices, 
 like the voices of people coming that way ; there 
 were the voices of men, of women, and of children, 
 as if a very large party of people were coming 
 along. They looked for a long time, but could see 
 nothing ; till at last Te Kanawa knew the noise must 
 proceed from fairies. His people were all dreadfully 
 
TE KANAWA AND THE FAIRIES. 293 
 
 frightened, and would have run away if they could ; 
 but where could they run to ? for they were in the 
 midst of a forest, on the top of a lonely mountain, 
 and it was dark night. 
 
 For a long time the voices grew louder and more 
 distinct as the fairies drew nearer and nearer, until 
 they came quite close to the fire ; Te Kanawa 
 and his party were half dead with fright. At last 
 the fairies approached to look at Te Kanawa, who 
 was a very handsome fellow. To do this, they 
 kept peeping slily over the large roots of the tree 
 under which the hunters were lying, and kept con- 
 stantly looking at Te Kanawa, wliilst his compa- 
 nions were quite insensible from fear. Whenever 
 the fire blazed up brightly, ofi* went the fairies and 
 liid themselves, peeping out from behind stumps 
 and trees ; and when it burnt low, back they came 
 close to it, merrily singing as they moved — 
 
 " Here you come climbing over Mount Tirangi 
 To visit the handsome chief of Ngapuhi, 
 Whom we have done with."* 
 
 A sudden thought struck Te Kanawa, that he 
 might induce them to go away if he gave them 
 all the jewels he had about him ; so he took off" 
 a beautiful little figure, carved in green jasper, 
 
 * Te Wherowhero did not remember the whole song, but that 
 this was the concluding verse ; it y>-as probably in allusion to their 
 coming to peep at Te Kanawa. 
 
294 POLYNESIAN MYTHOLOGY, 
 
 which he wore as a neck ornament, and a precious 
 carved jasper ear-drop from his ear. Ah, Te Kanawa 
 was only trying to amuse and please them to save 
 his life, but all the time he was nearly frightened 
 to death. However, the fairies did not rush on 
 the men to attack them, but only came quite close 
 to look at them. As soon as Te Kanawa had 
 taken off his neck ornament, and pulled out his 
 jasper ear-ring, and his other ear-ring, made of a 
 tooth of the tiger-shark, he spread them out before 
 the fairies, and offered them to the multitude 
 who were sitting all round about the place; and 
 thinking it better the fairies should not touch him, 
 he took a stick, and fixing it into the ground, 
 hung his neck ornament and ear-rings upon it. 
 
 As soon as the fairies had ended their song, they 
 took the shadows of the ear-rings, and handed them 
 about from one to the other, until they had passed 
 through the whole party, which then suddenly dis- 
 appeared, and nothing more was seen of them. 
 
 The fairies carried off with them the shadows of 
 all the jewels of Te Kanawa, but they left behind 
 them his jasper neck ornament and his ear-rings, 
 so that he took them back again, the hearts of the 
 fairies being quite contented at getting the shadows 
 alone ; they saw, also, that Te Kanawa was an 
 honest, well-dispositioned fellow. However, the 
 next morning, as soon as it was light, he got down 
 
TE KANAWA AND THE FAIRIES. 295 
 
 the mountain as fast as lie could without stopping 
 to hunt longer for kiwis. 
 
 The fairies are a very numerous people ; merry, 
 cheerful, and always singing, like the cricket. Their 
 appearance is that of human behigs, nearly resem- 
 bling a European's ; their hair being very fair, and 
 so is their skin. They are very different from the 
 Maories, and do not resemble them at all. 
 
 Te Kanawa had died before any Europeans ar- 
 rived in New Zealand. 
 
296 POLYNESIAN MYTHOLOGY. 
 
 THE LOYES OF TAKARANGI AND 
 RAU-MAHORA. 
 
 There was, several generations since, a chief of 
 the Taranaki tribe, named Rangirarunga. His pa 
 was called Whakarewa ; it was a large pa, re- 
 nowned for the strength of its fortifications. This 
 chief had a very beautiful daughter, whose name 
 was Rau-mahora ; she was so celebrated for her 
 beauty that the fame of it had reached all parts of 
 these islands, and had, therefore, come to the ears 
 of Te Rangi-apitirua, a chief of the Ngati-Awa 
 tribes, to whom belonged the pa of Puke-ariki, on 
 the hill where the Governor's house stood in New 
 Plymouth. This chief had a son named Taka- 
 rangi ; he was the hero of his tribe. He, too, 
 naturally heard of the beauty of Rau-mahora ; and 
 it may be that his heart sometimes dwelt long on 
 the thoughts of such great loveliness. 
 
 Now in those days long past, there arose a 
 war between the tribes of Te Rangi-apitirua and 
 of the father of Rau-mahora ; and the army of the 
 
NEW ZEALAND PA. 
 
TAKAEANGI AND RAU-MAHORA. 297 
 
 Ngati-A.wa tribes marched to Taranaki, to attack 
 the pa of Rangirarunga, and the army invested 
 that fortress, and sat before it night and day, yet 
 they could not take it ; they continued nevertheless 
 constantly to make assaults upon it, and to attack 
 the garrison of the fortress, so that its inhabitants 
 became worn out from want of provisions and 
 water, and many of them were near dying. 
 
 At last the old chief of the pa, Rangirarunga, 
 overcome by thirst, stood on the top of the de- 
 fences of the pa, and cried out to the men of the 
 enemy's army, " I pray you to give me one drop 
 of water/' Some of his enemies, pitying the aged 
 man, said, "Yes;'' and one ran with a calabash 
 to give him water. But the majority being more 
 hard-hearted, were angry at this, and broke the 
 calabash in his hands, so that not a drop of water 
 reached the poor old man ; and this was done se- 
 veral times, whilst his enemies continued disputing 
 amongst themselves. 
 
 The old chief still stood on the top of the 
 earthen wall of the fortress, and he saw the leader 
 of the hostile force, with the symbols of his 
 rank fastened on his head : he wore a long white 
 comb, made from the bone of a whale, and a 
 plume of the long downy feathers of the white 
 heron, the emblems of his chieftainship. Then was 
 heard by all, the voice of the aged man as he 
 
 o 3 
 
298 POLYNESIAN MYTHOLOGY. 
 
 shouted to liim from the top of the wall, "Who 
 art thou?" And the other cried out to him, " Lo, 
 he who stands here before you is Takarangi/^ 
 And the aged chief of the pa called down to liim, 
 "Young warrior, art thou able to still the wrath- 
 ful surge which foams on the hidden rocks of the 
 shoal of 0-rongo-mai-ta-kupe V meaning, " Hast 
 thou, although a chief, power to calm the wrath of 
 these fierce men V Then proudly replied to him 
 the young chief, " The wrathful surge shall be 
 stilled ; this arm of mine is one which no dog 
 dares to bite," meaning that no plebeian hand 
 dared touch his arm, made sacred by his deeds and 
 rank, or to dispute his will. But what Takarangi 
 was really thinking in his heart was, " That dying 
 old man is the father of Rau-mahora, of that so 
 lovely maid. Ah, how I should grieve if one so 
 young and innocent should die tormented with 
 the want of water.'' Then he arose, and slowly 
 went to bring water for that aged man, and 
 for his youthful daughter ; and he filled a cala- 
 bash, dipping it up from the cool spring which 
 gushes up from the earth, and is named Fount 
 Oringi. No word was spoken, or movement niade, 
 by the crowd of fierce and angry men, but all, rest- 
 ing upon their arms, looked on in wonder and in 
 silence. Calm lay the sea, that was before so 
 troubled, all timid and respectful in the lowly 
 
TAKARANGI AND RAU-MAHORA. 299 
 
 hero's presence ; and the water was taken by 
 Takarangi, and by him was held up to the aged 
 chief; then was heard by all, the voice of Taka- 
 rangi, as he cried aloud to him, " There : — said I 
 not to you, ' No dog would dare to bite this hand of 
 mine V Behold the water for you — for you and for 
 that young girl/' Then they drank, both of them, 
 and Takarangi gazed eagerly at the young girl, 
 and she too looked eagerly at Takarangi ; long 
 time gazed they^ each one at the other ; and as 
 the warriors of the army of Takarangi looked on, 
 lo, he had climbed up and was sitting at the young 
 maiden's side ; and they said amongst themselves, 
 " comrades, our lord Takarangi loves war, but 
 one would think he likes Rau-mahora almost as 
 well." 
 
 At last a sudden thought struck the heart of the 
 aged chief, of the father of Rau-mahora ; so he said 
 to his daughter, " O my child, would it be pleasing 
 to you to have this young chief for a husband ? " 
 and the young girl said, " I like him." Then the 
 old man consented that his daughter should be 
 given as a bride to Takarangi, and he took her as 
 his wife. Thence was that war brought to an 
 end, and the army of Takarangi dispersed, and 
 they returned each man to his own village, and 
 they came back no more to make war against the 
 
300 POLYNESIAN MYTHOLOGY. 
 
 tribes of Taranaki — for ever were ended tlieir wars 
 against them. 
 
 And the descendants of Ran-mahora dwell here 
 in Wellington. They are Te Puni, and all his 
 children, and his relatives. For Takarangi and 
 Kau-mahora had a daughter named Rongouaroa, 
 who was married to Te Whiti ; and they had a 
 son named Aniwaniwa, who married Tawhirikura ; 
 and they had a son named Rerewha-i-te-rangi, and 
 he married Puku, who was the mother of Te Puni. 
 
STRATAGEM OF PUHIHUIA^S ELOPEMENT 
 WITH TE PONGA. 
 
 There was formerly a large fortified town upon 
 Mount Eden; its defences were massive and strong, 
 and a great number of persons inhabited the town. 
 In the days of olden time a war was commenced 
 by the tribes of Awhitu and of Waikato, against the 
 people who inhabited the town at Mount Eden or 
 Maunga-whau. 
 
 There they engaged in a fierce war : one side 
 first persisted in their efforts for victory, until they 
 were successful in beating the other party ; then the 
 other side in their turn succeeded in resisting their 
 enemies, and gained a victory in their turn ; thus 
 the tribes of Waikato did not succeed in destroy- 
 ing their enemies as they desired. 
 
 After this the people of Waikato thought, for a 
 long time, "Well, what had we better do now 
 to destroy these enemies of ours?''' And seeing no 
 way to accomplish this, they determined to make 
 
302 POLYNESIAN MYTHOLOGY. 
 
 peace with them ; so, at last, they arranged a peace, 
 and it appeared to be a sure one. 
 
 When this peace had been made, Te Ponga, a 
 chief from Awhitu, and one of the fiercest ene- 
 mies of the people of that town, went, attended by 
 a large company, to Maunga-whau, and whilst he 
 was yet a long way off, he and his party were seen 
 coming along by the people of the fortified town, 
 and they ran to the gates of the fortress, calling 
 out, " Welcome, oh, welcome, strangers from afar ! '' 
 and they waved their garments to them ; and the 
 strangers, encouraged by these cries, came straight 
 on to the town until they reached it, and then 
 walked direct to the large court-yard in front of 
 the house of the chief of the town, and there thev 
 all seated themselves. 
 
 The inhabitants being all now assembled in 
 the town, as well as the strangers, the chiefs of 
 each party stood up and made speeches, and when 
 they had concluded this part of the ceremony, the 
 women lighted fires to cook food for tlie strangers, 
 and when the ovens were heated, they put the 
 food in and covered them up. In a very short 
 time the food was all cooked, when they opened 
 the ovens, placed the food in baskets, and ranged 
 it in a long pile before the visitors ; +hen, sepa- 
 rating it into shares, one of their chiefs called 
 aloud the name of each of the visitors to whom a 
 
STRATAGEM OF TE PONGA's ELOPEMENT. 303 
 
 share was intended, and when this allotment was 
 completed they fell to at the feast. 
 
 The strangers, however, ate very slowly, know- 
 ing they had better take but little food, in order 
 not to surfeit themselves, and so that their waists 
 might be slim when they stood up in the ranks of 
 the dancers, and that they might look as slight as 
 if their waists were almost severed in two ; and as 
 the strangers sat they kept on thinking, " When 
 will night come and the dance begin ? " and the 
 thoughts of the others were of the same kind. 
 
 As soon as it began to get dark, the inhabitants 
 of the village rapidly assembled, and when they had 
 all collected in the court-yard of the house, which 
 was occupied by the strangers, they stood up for 
 the dance, and rank after rank of dancers was 
 duly ranged in order, until at length all was in 
 readiness. 
 
 Then the dancers began, and whilst they sprang 
 nimbly about, Puhihuia, the young daughter of the 
 chief of the village, stood watching a good oppor- 
 tunity to bound forward before the assembly, and 
 make the gestures usual with dancers, since she 
 knew that she could not dance so well, or so 
 becomingly, if she pressed on before the mea- 
 sure was completed, but that when the beating 
 time by the assembly with their feet and hands, 
 and the deep voices of the men, were all in exact 
 
304 POLYNESIAN MYTHOLOGY. 
 
 unison, was tlie fitting moment for lier to bound 
 forward into the dance, with the becoming ges- 
 tures. 
 
 Then, just as they were all beating time toge- 
 ther, Puhihuia perceived the proper moment had 
 come, and forth she sprang before the assembled 
 dancers ; first she bends her head with many ges- 
 tures towards the people upon the one side, and 
 then towards those upon the other, as she per- 
 formed her part beautifully; her full orbed eyes 
 seemed clear and brilliant as the full moon rising 
 in the horizon, and whilst the strangers looked at 
 the young girl, they all were quite overpowered with 
 her beauty ; and Te Ponga, their young chief, felt 
 his heart grow wild with emotion, when he saw so 
 much loveliness before him. In the meanwhile the 
 people of the village went on dancing, until all the 
 evolutions of the dance were duly completed, when 
 they paused. 
 
 Then up sprang the strangers to dance in their 
 turn, and they duly ranged themselves in order, 
 rank behind rank of the dancers, and began with 
 their hands to beat time, and whilst they thus 
 gave the time of the measure, the young chief, 
 Te Ponga, stood peeping over them and waiting a 
 good opportunity for him to spring forward, and in 
 his turn make gestures ; at last forth he bounded ; 
 then he, too, bent his head with many gestures, 
 
STKATAGEM OF TE PONGA'S ELOPEMENT. 805 
 
 first upon the one side and then upon the other ; 
 indeed, he performed beautifully! The people of 
 the village were so surprised at his agility and 
 grace, that they could do nothing but admire him, 
 and as for the young girl Puhihuia, her heart con- 
 ceived a warm passion for Te Ponga. 
 
 At length the dance concluded, and all dis- 
 persed, each to the place where he was to rest ; 
 then, overcome with weariness, they all reclined 
 in slumber, except Te Ponga, who lay tossing from 
 side to side, unable to sleep, from his great love 
 for the maiden, and devising scheme after scheme 
 by which he might have an opportunity of con- 
 versing alone with her. At last he formed a 
 project, or rather it originated in the suggestions 
 of his private slave, who said to his master, " Sir, 
 I have found out a plan by which you may ac- 
 complish your wishes ; listen to me whilst I de- 
 tail it to you. To-morrow evening, just at night- 
 fall, as you sit in the court-yard of the chief of the 
 village, feign to be very thirsty, and call to me to 
 bring you a draught of water ; on my part, I 
 will take care to be at a distance from the place, 
 but do you continue to shout loudly and angrily to 
 me, ' Sirrah, I want water, fetch me some ;' call 
 loudly, so that the father of the young girl may 
 hear ; then he will probably say to liis daughter, 
 * My child, my child, why do you let our guest call 
 
306 POLYNESIAN MYTHOLOGY. 
 
 in that way for water, without running to fetch 
 some for him V Then, when the young girl, in obe- 
 dience to her fither's orders, runs down the hill to 
 fetch water from the fountain for you, do you follow 
 her to the spring; there you can uninterruj^tedly 
 converse together ; but when you rise to follow 
 the young girl, in order to prevent them from sus- 
 pecting your intentions, do you pretend to be in a 
 great passion with me, and speak thus — -' Where 's 
 that deaf slave of mine? I'll go and find the fellow. 
 Ah ! you will not hear when you do not like, but 
 I'll break your head for you, my fine fellow.''' 
 
 Thus the slave advised his master, and they 
 arranged fully the plan of their proceedings ; the 
 next day Te Ponga went to visit the chief of 
 the village, and sat in his house watching the 
 young girl, and before long evening closed in, and 
 they retired to rest, and some time afterwards Te 
 Ponga, pretending to be thirsty, called out loudly 
 to this slave, " Halloa ! sir, fetch me some water ;" 
 but not a word did the slave answer him ; and 
 Te Ponga continued to call out to him louder 
 and louder, until at last he seemed to become 
 weary of shouting. When the chief of the village 
 heard him calling out in this way for water, he at 
 length said to his young daughter, " My child, run 
 and fetch some water for our guest ; why do you 
 allow him to go on calling for water in that vray, 
 
STEATAGEM OF TE PONGA'S ELOPEMENT. 307 
 
 ■without fetching some for him?'' Then the maiden 
 arose, and, taking a calabash, went off to fetch 
 water ; and no sooner did Te Ponga see her start- 
 in cr off than he too arose, and went out of the 
 house, feigning by his voice and words to be very 
 angry with his slave, so that all might think he 
 was going to give him a beating ; but as soon as 
 he was out of the house, he went straight off after 
 the young girl ; he did not, indeed, well know the 
 path which led to the fountain, but led by the voice 
 of the maiden, who tripped along the path singing 
 blithely and merrily as she went, Te Ponga followed 
 the guidance of her tones. 
 
 When the maiden arrived at the brink of the 
 fountain and was about to dip her calabash into it, 
 she heard some one behind her, and, turning sud- 
 denly round, ah! there stood a man close behind 
 her; yes, there was Te Ponga himself. She stood 
 quite astonished for some time^ and at lengih asked, 
 "What can have brought you here?'' He answered, 
 " I came here for a draught of water." But the girl 
 replied, " Ha, indeed ! Did not I come here to draw 
 water for you ? Why, then, did you come ? Could 
 not you have remained at my father's house until I 
 brought the water for you ?" Then Te Ponga an- 
 swered, " You are the water that I thirsted for." 
 And as the maiden listened to his words, she 
 thought within herself, " He, then, has fallen in love 
 
308 POLYNESIAN MYTHOLOGY. 
 
 witli me ;'' and she sat down, and he placed himself 
 by her side, and they conversed together, and to 
 each of them the words of the other seemed most 
 pleasant and engaging. Why need more be said ? 
 Before they separated they arranged a time when 
 they might escape together, and then each of them 
 returned to the village to wait for the occasion they 
 had agi'eed upon. 
 
 When the appointed time had arrived, he desired 
 some chosen men of his followers to go to the land- 
 ing-place on Manuka harbour, where the canoes 
 were all hauled on shore, there to wait for him ; 
 and Puhihuia and he directed them when they got 
 there to prepare one canoe in which he and all his 
 followers might escape ; he desired that this canoe 
 should be launched and kept afloat in the water 
 with every paddle in its place, so that the moment 
 they embarked it might put ofl* from the shore ; he 
 further directed them to go round every one of the 
 other canoes, to cut the lashings which made the 
 top sides fast to the hulls, and to pull out all 
 the plugs, so that those following them might be 
 checked and thrown into confusion at finding they 
 had no canoes in which to continue the jDursuit. 
 Those of his people to whom Te Ponga gave these 
 orders immediately departed, and did exactly as 
 their chief had directed them. 
 
 The next morning Te Ponga having told his host 
 
STKATAGEM OF TE PONGA's ELOPEMENT. 309 
 
 that he must return to his own country, all the 
 people of the place assembled to bid him farewell ; 
 and when they had all collected, the chief of the 
 fortress stood up, and, after a suitable speech, pre- 
 sented his jade mere to Te Ponga as a parting gift, 
 which might establish and make sure the peace 
 which they had concluded. Te Ponga in his turn 
 presented with the same ceremonies his jade mere 
 to the chief of the fortress ; and when all the rites 
 observed at a formal parting were completed, Te 
 Ponga and his followers arose, and went upon their 
 way: then the people of the place all arose too, and 
 accompanied them to the gates of the fortress to 
 bid them farewell ; and as the strangers quitted the 
 gates, the people of the place cried aloud after them, 
 " Depart in peace ! depart in peace ! May you re- 
 turn in safety to your homes ! '' 
 
 Just before the strangers had started, Puhihuia 
 and some of the young girls of the village stole a 
 little way along the road, so as to accompany the 
 strangers some way on their path ; and when they 
 joined them, the girls stepped proudly along by the 
 side of the band of strange warriors, laughing 
 and joking with them; at last they got some 
 distance from the village, and Puhihuia^s father, 
 the chief of the place, seeing his daughter was 
 going so far, called out, " Children, children, come 
 back here!" Then the other girls stopped and be- 
 
310 POLYNESIAN MYTHOLOGY. 
 
 gan to return towards the village, but as to Puhi- 
 iiuia, her heart beat but to the one thought of 
 escaping with her beloved Te Ponga. So she be- 
 gan to run. She drew near to some large scoria 
 rocks, and glided behind them, and, when thus 
 hidden from the view of those in the village, she 
 redoubled her speed ; well done, well done, young 
 girl ! She runs so fast that her body bends low as 
 she speeds forward. When Te Ponga saw Puhi- 
 huia running in this hurried manner, he called aloud 
 to his men, " What is the meaning of this ? let us 
 be off as fast as we can too. Then began a swift 
 flight, indeed, of Te Ponga and his followers, and of 
 the young girl ; rapidly they flew, hke a feather 
 drifting before the gale, or as runs the waka which 
 has broken loose from a fowler's snare. 
 
 When the people of the village saw that their 
 young chieftainess was gone, there was a wild rush- 
 ing to and fro in the village for weapons, and 
 whilst they thus lost their time, Te Ponga and his 
 followers, and the young girl, went unmolestedly 
 upon their way ; and when the people of the fortress 
 at last came out ready for the pursuit, Te Ponga 
 and his followers, and Puhihuia, had got far enough 
 away, and before their pursuers had gained any 
 distance from the fortress, Te Ponga and his people 
 had almost reached the landing place at Manuka 
 harbour, and by the time the pursuhig party had 
 
STRATAGEM OF TE PONGA's ELOPEMENT, oil 
 
 arrived near the landing-place, they had erabarked 
 in their canoe, had grasped their paddles, and being 
 all ready, they dashed their paddles into the water, 
 and shot away, swift as a dart from a string, whilst 
 they felt the sides of the canoe shake from the force 
 with which they drove it through the water. 
 
 When the pursuers saw that the canoe had 
 dashed off into Manuka harbour, they laid hold of 
 another canoe, and began to haul it down towards 
 the water, but as the lashings of the top sides were 
 cut, what was the use of their trying to haul it to 
 the sea ? they dragged nothing but the top sides — 
 there lay the bottom of the canoe unmoved. Pur- 
 suit was impossible ; the party that had come to 
 make peace escaped, and returned uninjured and 
 joyful to their own country, and went cheerfully 
 upon their way, carrying off with them the young 
 chieftainess from their enemies, who could only stand 
 like fools upon the shore, stamping with rage and 
 threatening them in vain. 
 
APPENDIX. 
 
 0^ THE NATIVE SOi^GS OF NEW ZEALAND, 
 
 AND A COMPARISON- OF THE INTERVALS DISCERNIBLE IN THEM WITH 
 THE INTERVALS STATED TO HAVE BEEN PERFORMED BY THE AN- 
 CIENT GREEKS IN SOME OF THEIR DIVISIONS OF THE MUSICAL 
 SCALE, CALLED y'ivos ivx^fioviKOV, OR BY OTHERS ccofAo/tx. 
 
 All nations, perhaps, without excepting any, have some 
 method of expressing the more energetic emotions bej^ond 
 mere speaking or acting; a sense of joy or pain, naturally 
 calling forth ejaculations and vociferations exceeding in 
 limit the tone of voice used in ordinary discourse. The cry 
 of war, the encouraging to battle, the shout of victory, or 
 the lament of the vanquished, the wailing over a deceased 
 friend, grief at the departure of a lover, each in its turn 
 has prompted or suggested some modification of sound be- 
 yond the ordinary range of mere tame every-day discourse; 
 and this modification of voice we may call, in a wide sense, 
 natural music. 
 
 But as the highest art is to conceal the art,'!'- and to 
 imitate nature, that mighty nation, the Greeks, with an 
 art almost peculiarly their own, having observed these ex- 
 pressions of sentiment, thence deduced certain lawsf of 
 interval, by which, while they kept within the limits of 
 
 * Cicero. + Cicero, Orat. 
 
 P 
 
314 APPENDIX. 
 
 art, they took care not to transgress those of nature, but 
 judiciously to adopt, and as nearly as possible to define, 
 with mathematical exactness, those intervals which the un- 
 cultured only approach by the irregular modulation of 
 natural impulses ; so their art was the schooling of nature 
 by the more exact observance of her laws, and by training 
 nature by perfect art, they made art like nature, and cor- 
 rected nature by art, as the sculptor or painter gives the 
 classic embodiment or personification, not the common- 
 place and often defective representation of an object. 
 
 This I opine to have been the real nature of the enhar- 
 monic scale of the Greeks ; and hence I conceive the reason 
 of the remnant of that scale being found among most of 
 those nations who have been left to the impulses of a 
 "nature-taught" song rather than been cramped by the 
 trammels of a conventional system — the result of educa- 
 tion and civilisation. 
 
 It may not be amiss, before going further into this 
 analogy of nature, and of an art reciprocally reflecting 
 back that nature, to endeavour to give the uninitiated an 
 idea of what is meant by the " enharmonic genus" of the 
 Greeks. 
 
 I must first remark that while we have, properly speak- 
 ing, only one scale of musical notes and two genera, the 
 Greeks had three scales and five genera. For we have 
 only the diatonic scale, but by a certain introduction of one 
 or more semitones, we make what is called the chromatic. 
 Whereas, the Greeks had three scales, comprising five 
 genera, or, according to some, nine* all differing not only, 
 as ours do, in the position of intervals, but in the intervals 
 themselves ; this difference of interval (rather than posi- 
 
 * Ptolomgeus the Magian, Mr. Yincent's paper in " Notices et 
 Ex traits dcs MSS.," torn. xvi. Paris. 
 
APPENDIX. 315 
 
 tion of interval) gave rise to the expression " genera of a 
 system,'' and depended on the distribution of two interme- 
 diate sounds in the tetrachord or 4th. 
 
 The principal scales and genera were three; the dia- 
 tonic, the chromatic, and the enharmonic. The diatonic 
 (genus) consisted of a limma or minor half tone, a major 
 tone, and a major tone ascending, this had another modi- 
 fication, bj which, while it retained the same semitone, it 
 contracted the next tone, and extended the last; the latter 
 was called soft diatonic. 
 
 The chromatic, which consisted of semitone, semitone, 
 one tone and a half interval, or nearly our minor third, 
 was called tonaoson, and had two modifications, one 
 called hemiolion, and the other malakon ; these shades or 
 modifications seem of later invention, and soon to have 
 fallen into disuse. 
 
 The enharmonic consisted of a quarter tone, a quarter 
 tone and an interval of two tones, an interval somewhat 
 greater than our third major. 
 
 Wallis says that we have no idea of these intervals at 
 the present day, as in any way connected with a scale, since 
 they amount to little more than an imperfect elevation or 
 depression of the voice within the limits of what we call a 
 sound or harmonic note ; though a certain use is made of 
 the term enharmonic, and the existence of the interval is 
 admitted in the higher researches on music, and said to be 
 apparent in the so-called tierce wolf of the organ, in un- 
 tempered instruments, and in the systems of equal tem- 
 perament. 
 
 Writers of the present day greatly differ as to the ex- 
 istence or use of these x?<^a^ or shades of distinction, some 
 wishing to modify them by a modern application of the 
 term, amounting to those shades, "nuances" or slurs, 
 
 P 2 
 
316 APPENDIX. 
 
 which the best vocalists or performers are sometimes heard 
 to introduce;* others again f declaring them to be in prac- 
 tice impossible ; and all for the most part alleging that, 
 whatever might have been the case in former times, no 
 such modifications do exist in practice at the present day. 
 Now, with regard to the existence of them in ancient 
 times, innumerable authorities might be quoted ; but, not to 
 exceed a reasonable limit, I shall only cite one or two tes.- 
 timonies, and shall confine myself to those referring to 
 the enharmonic. 
 
 Vitruvlus (lib. v. c. 5) says : *' Diatoni vero quod naturalis 
 est facilior est intervallorum distantia;'' of the enharmonic 
 he says: ''Est autem harmonics modulalio ah arte con- 
 cepta, et ea re cantio ejus maxime gravem et egregiam habet 
 auctoritatemy The graveness and seriousness are given 
 as the striking characteristics of this genus. 
 
 We may here incidentally remark, that though he says, 
 " ah arte concept a," it does not prove that it might not 
 have been art imitating nature ; and more, it is not impos- 
 sible that these, at present so-called uncivilised and savage 
 nations, might have retained this character of song from a 
 period of the highest state of civilisation, at an epoch of 
 great antiquity. 
 
 Plutarch (Oe^I Mova-iy.^q) remarks, that the most beautiful 
 of the musical genera is the enharmonic, on account of its 
 grave and solemn character, and that it was formerly 
 most in esteem. 
 
 Aristides Quintilian tells us it was the most difficult of 
 all, and required a most excellent ear. 
 
 Aristoxenus observes that it was so difficult that no one 
 could sing more than two dieses consecutively, and yet the 
 
 * Smith. t Burney. 
 
APPENDIX. 32*^ 
 
 perceptions of a Greek audience were fully awake to, and 
 their judgment could appreciate, a want of exactness in 
 execution; for Dionjsius of Halicarnassus sajs, lie him- 
 self has been in the most crowded theatre, where, if a 
 singer or citharoedist mistook the smallest interval (pre- 
 sumed to be the enharmonic diesis), he was hissed off the 
 stage. 
 
 Isaac Vossiiis,^ from a multitude of authorities, has 
 established, that transitions were made by ancient singers 
 and performers, from the diatonic to the chromatic and 
 enharmonic, with the greatest facility ; and he adds, " which, 
 because the moderns cannot do, they even positively and seri- 
 ously assert that the ancients could not sing the enharmonic r 
 Whereas, continues he, " not only did they sing it, hut ac- 
 companied it with instruments" 
 
 So Plutarch (n.^l Mova^.^i,), who adds a remark, the 
 purport of which is, such persons (who affirm that the 
 ancients could not accompany the enharmonic) forget that 
 if they can accompany greater intervals which were com- 
 posed of less, there can be no reason why the scale of an 
 instrument might not be so adjusted as to accompany the 
 less intervals which compose those greater. 
 
 The doubt of the possibility of using the enharmonic as 
 a scale is not confined to our own day, for Plutarch, as we 
 have seen (and in other places also), speaks of the decline 
 of It; and Athenj£us speaks of certain Greeks who, from 
 time to time, retired by themselves to keep up the recol- 
 lection of the good old music, since the art had become so 
 corrupted. 
 
 In Plutarch's time (de Musica) he bitterly complains 
 that certain people - a^rmed the enharmonic diesis to he 
 absolutely undistinguishable, and that, therefore, it had no 
 
 * " De poematum Cantu." 
 
318 APPENDIX. 
 
 place in the scales of nature, and that those who attempted 
 to prove it were mere triflers (TtEtpTwocpy^Kivcci).^ 
 
 He then makes the remark about the possibility of ac- 
 companying the enharmonic intervals with instruments, 
 and adds, " and these very people who talk about the en- 
 harmonic having no foundation in nature, have an extra- 
 ordinary attachment to dissonances and irrational intervals" 
 (tTf^ittx , . . n cixoyoc), wliich liavc no existence in the real 
 science of the proportions of natural intervals, and may be 
 compared to certain irregular tenuities or awkward excres- 
 cences on what should be a beautiful tree or other object. 
 For whatever reason, it appears it was wholly laid aside in 
 Plutarch's time, which he attributes to the dulness of the 
 ears of those of his day. 
 
 Wallis supposes the genera of the chromatic and enhar- 
 monic to have fallen into disuse for many ages ; Scaliger, 
 not till Domitian : the enharmonic, because of the extreme 
 difficulty; the chromatic, on account of its softness and 
 effeminacy. Dr. Wallis adds, " modern music never 
 affected to appreciate such subtilty and delicate nicety, for 
 neither voice could execute, nor ear easily distinguish so 
 minute differences, at least so we suppose now-a-days." 
 
 Dr. Burney (i. 433), in his History of Music, from vari- 
 ous authorities, concludes that this genus (the close enhar- 
 monic) was almost exclusively in use before Aristoxenus 
 (about the time of Alexander the Great), and we gather 
 from Aristoxenus that there were exercises in it for prac- 
 tice, and this observation is corroborated in the " Notices 
 et EMraits desMSS.,'' t. xvi., in a most elaborate and clever 
 
 * That the enharmonic has no foundation in nature is false, for 
 what tree tapers " per saltuni 1" — what river flows in heaps ] — this 
 gradation is nature's life-stream ; the other scales may be compared 
 to the proportional parts, the enharmonic to the continuous proces- 
 sion. 
 
APPENDIX. 319 
 
 paper, by Mr. Vincent, from certain MSS. in the King of 
 France's library. 
 
 Dr. Burney, in common with most other modern writers 
 on the subject, says, " the intervals of the close enhar- 
 monic tetrachord 
 
 3± 
 
 ifeS 
 
 122: 
 
 appear wholly strange and unmanageable," and hence it 
 has been concluded that the enharmonic was impossible in 
 practice. 
 
 Dr. Burney, however, one day received a letter from his 
 friend Dr. Russell, regarding the " state of music in Ara- 
 bia, and to the Doctor's utter astonishment, he learnt from 
 that letter that the Arabian scale of music was divided into 
 quarter tones; and that an octave, which, upon our keyed 
 instruments is only divided into 12 semitones, in the Ara- 
 bian scale contained 24., for all of ivhich they had particular 
 denomhiations.'' 
 
 This latter observation would seem to tally very well 
 with what Mr. Lane* says of the canoon (xav^v) of the 
 present Arabs, which, he says, has 24 treble notes. Only, 
 that he adds, each note has three strings to it, which (later, 
 as we shall see) he affirms to have been thirds of tones. If 
 so, the system is a shade of the chromatic ; and if Mr. 
 Lane is right (and he gives a drawing of the instrument), 
 Dr. Russell must err, or speak of another instrument. I 
 should be inclined to give preference to Lane, because of 
 the great pains he has taken in describing the instrument. 
 
 Mr. Lay Tradescant,f speaking of the Chinese intervals, 
 
 * Lane's " Modern Egypt." 
 
 + Lay Tradescant's " Chinese as they are." 
 
320 APPENDIX. 
 
 says, that '* it is impossible to obtain the intervals of their 
 scale on our keyed instruments, but they may be perfectly 
 effected on the violin." 
 
 Mr. Vincent* gives a most scientific description of an 
 elaborate instrument made at Paris, exhibited at the In- 
 stitut, on which the quarter tones were most correctly 
 illustrated, and observes, that a much less interval than 
 the quarter-tone, perhaps eight or ten times less, is dis- 
 cernible, as proved by a M. Delezenne,f 1827; and our 
 own ears attest that universally in the modulations of the 
 voice of the so-called savage tribes, and in the refined and 
 anomalously-studied Chinese, there are intervals which do 
 not correspond to any notes on our keyed instruments, and 
 which to an untrained ear appear almost monotonous. 
 
 There is another matter with which incidentally we have 
 to do, namely, an apparent difference of opinion between 
 ancient authors themselves about the enharmonic. Plu- 
 tarch t says that Aristoxenus (in a book not now extant) 
 informs us that Olympus was the inventor of an enhar- 
 monic, but of a kind consisting of a scale in which certain 
 notes, the "lichani" or " indicatrices," were omitted, and 
 that the airs of Olympus were so simple and beautiful, 
 that there was nothing like them. 
 
 § 
 
 W 
 
 This Scale would approximate to the Scotch, or rather 
 to that given as Chinese by Dr. Russell. § 
 
 But there is nothing repugnant in this, to the division 
 of the intermediate half-note between this saltus ; and, as 
 
 * " Notices et Extraits des MSS.," torn. xvi. 
 t " Mdmoire de la Societe Koyale de Lille." 
 \ Ui^\ Movirtxiis. § Burney, vol. i. 
 
APPENDIX. 321 
 
 here, it is the division of the half-note interval with which 
 we have to do ; 
 
 j=* 
 
 the discussion as to the variety or difference introduced by 
 Olympus— (as to whether he made use of this design or 
 not) — is not of any importance to our subject, our object 
 being merely to show that the smaller interval, called a 
 quarter tone, has its representative in modern times. 
 
 Suffice it to say, that many Chinese airs, of which I 
 have tw^o, show the diesic modulation and the saltus 
 combined ; but the majority of the New Zealand airs 
 which I have heard are softer and more " ligate,'' and 
 have a great predominance of the diesic element. 
 
 It may not be amiss to define in what sense we wish 
 ''diesis'' to be understood, for sometimes, by modern 
 writers especially, it is used for the simple minor half-tone of 
 
 — in contradistinction to the maior of — ,. In Dr. Smith's 
 25 ^ lb 
 
 Harmonics it is the limma of equal temperament. Some- 
 times the moderns use the term for the double sharp. 
 It was Rameau's diese major ; Henfling's Harmonia ; 
 Boyce's quarter-note; the Earl of Stamford's tierce wolf; 
 observed in the tuning of an organ. Dr. Maxwell makes 
 
 2025 , . ,. . - 32768 , • -d , ,n 
 
 the maj. diesis, and ^. the mm. But the sense in 
 
 2048 o2o05 
 
 which I shall use it is that of the ancient quarter-tone, 
 
 being an approach to the quarter of a tone major, or rather 
 
 243 
 the division of the limma — - into two unequal parts; this 
 250 
 
 is called the Aristoxenian diesis quadrantalis ; which is re- 
 
 P 3 
 
322 APPENDIX. 
 
 presented nearly by 120 being the lowest note; then 
 
 116-60: 113-39. 
 
 I shall not trouble the reader with chronological or 
 
 scholastic differences ; the diesis of Archytas being given by 
 
 Vincent as 1154 • H^i' ^^^^ of Eratosthenes as 117 : 114, 
 
 for keen indeed must be the ear that could discern be- 
 
 15 24 
 
 tween — - and — (except in harmony) ; much more difficult 
 
 still would it be to discover a difference between 11660 : 
 
 If any wish to examine this matter more closely, they 
 can consult the Treatises on Harmonics. Mr. Vincent has 
 calculated these differences by logarithms to the 60 root 
 of 2. 
 
 My point is, to prove that the ancients did possess and 
 practise a modulation which contained much less intervals 
 than ours, and that such, or an approach to such, modula- 
 tion (though probably but imperfect) is still retained 
 among some people, and that the principles on which the 
 Greeks founded their enharmonic genus, still survive in 
 natural song, though I will not be bold enough to assert 
 that sometimes these songs may not change into one of 
 the chromatic x?°^'*» which, for want of practice, I might 
 not be able to decide. One thing, however, is certain, that, 
 as Aristoxenus tells us, no perfect ear could modulate 
 more than two dieses at a time (and then there was a 
 '' saltus'' or interval of two tones), and as the New Zea- 
 land songs frequently exhibit more than two close intervals 
 together, it is more than probable that many of these 
 songs are a chromatic, represented by 120, 114, 108, or 
 120, 112 J, 108 ; but it will not be worth while for the pre- 
 sent purpose to discuss this nicety, as all we want is a 
 practical approximation. 
 
APPENDIX. 323 
 
 In proof that a system of modulation like the above 
 Still survives, I shall produce, as nearly as my ear could 
 discern, the modulation of some of the New Zealand 
 melodies ; and shall show a still nearer approach to the 
 system of the real Greek enharmonic, in a Chinese air 
 which I heard and noted. 
 
 A few remarks on the system itself, the intervals, and 
 the notation. 
 
 SYSTEM. 
 
 First, that an enharmonic modulation might exist is 
 admitted by many modern writers. Mr. Donkin, for in- 
 stance, author of the able article on Ancient Music in 
 Dr. W. Smith's "Dictionary of Greek and Eoman Anti- 
 quities," observes (under the title of " Music") of the differ- 
 ent genera less frequently named,* " that it would be 
 wrong to conclude hastily that the others would be impos- 
 sible in practice, or necessarily unpleasing ;" and of the en- 
 harmonic he says, " but itis impossible to form a judgment 
 of its merits without a much greater knowledge of the 
 rules of composition than seems now attainable." 
 
 Mr. Lay Tradescant having shown the differences of 
 interval of the Chinese instruments from the intervals 
 generally in use in Europe, adds — " It will therefore 
 very readily appear from the respective rules, that the 
 character of the music, or, if you please, the mood (he 
 should have said " genus "), must be very different from 
 our own, and that none of our instruments (he should 
 have said keyed or bored) are capable of doing jus- 
 tice to any air that is played on the kin" (or scholar's 
 lute). He subjoins : " In my travels I sometimes uTote 
 down the airs that I had heard among the natives, but 
 though I took much pains to learn them accurately, I 
 
 * As the soft diatonic, the hemiolion chromatic^ the soft chro- 
 matic. 
 
324 APPENDIX. 
 
 always found they had lost something of their peculiarity 
 ■when played upon the violin. 
 
 " The reason of this defect seems to have been that the 
 intervals of the Indian music did not agree with those of 
 Europe."* 
 
 Mr. Tradescant might have added, that there will 
 always be some difference iu an air played on the guitar 
 and on the violin, though the intervals used are esteemed 
 the same ; and, again, perhaps the learned traveller did 
 not take care to divide the scale of his violin mathemati- 
 cally, like that of the kin, before he tried the eff'ect ; he 
 might also not have noted the right interval. He con- 
 cludes : " There is, however, a connection between the Chi- 
 nese and old Scotch music, so that when any highly-ad- 
 mired airs of Scotland happen to fall within the compass 
 of the kin, they seem at home when played upon this in- 
 strument." 
 
 Mr. Lane says the " canoon" of the Arabians had twenty- 
 four notes. Dr. Russell to Burney says that the Arab scale 
 of tiventy-four notes was equal to one octave. But Mr. 
 Lane adds, that " the most remarkable peculiarity in the 
 Arab system of music is the division of tones into thirds.'" 
 Hence, from the system of thirds of tones, I have heard the 
 Egyptian musicians urge against the European systems of 
 music that they are deficient in the number of sounds. 
 
 The same remark was made to me by Selim Agar, a 
 Nubian, when singing some Amharic songs: " Your instru- 
 ment" (piano), said he, "is very much out of tune, and 
 jumps very much.'' 
 
 Mr. Lane adds : '* These small and delicate gradations of 
 sound give a peculiar softness to the performances of the 
 Arab musicians, which are generally of a jjlaintive cha- 
 
 * Lay Tradescant's '•' Chinese as they Are." 
 
APPENDIX. 325 
 
 racier; but they are difficult to discriminate with exact- 
 ness, and therefore seldom observed in the vocal and 
 instrumental music of those persons who have not made a 
 regular study of the art." 
 
 Had Mr. Lane been describing the character and diffi- 
 culties of the ancient Greek enharmonic or chromatic, he 
 could not have used other terms; they are almost the 
 words of Aristoxenus, Vitruvius, Plutarch, and other an- 
 cient writers on these genera; and yet, he adds, " he took 
 great delight in the more refined kind of music," and 
 found " the more he became habituated to the style the 
 more he was pleased with it." He continues : "He was 
 perfectly charmed with the performance of some female 
 singers, and that the natives are so fascinated as to lavish 
 considerable sums on them." 
 
 Precisely so the Greeks of old. 
 
 INTEEVALS. 
 
 We must not suppose that the Greek enharmonic was a 
 consecutive gamut of quarter-tones— no ; we are told dis- 
 tinctly by all authors (except, perhaps, Salinas), that there 
 was a quarter-tone, then another quarter-tone, then 'a 
 great interval completing the fourth ; or reversely, a great 
 interval of two major tones, or about our third major, the 
 quarter-tone, another quarter-tone, thus completing the 
 fourth. 
 
 So with these nations, and especially in the Chinese 
 airs I have heard, there is either the two quarter-tones, 
 then an interval of about a third ; or, the interval of the 
 third, and then the two dieses or quarter-tones, or it is a 
 mixed genus, and adds a tone or half-tone at either 
 extreme. 
 
 I here beg to state that, though with great care and the 
 assistance of a graduated monochord, and an instrument 
 
326 APPENDIX. 
 
 divided like the intervals of the Chinese kin, I have endea- 
 voured to give an idea of those airs of New Zealand which 
 I heard, yet so difficult is it to discover the exact interval, 
 that I will not vouch for the mathematical exactness : nei- 
 ther will I pledge myself not to have written a chromatic 
 for an enharmonic interval, or vice, versa. 
 
 I must also, in justice to myself, add, that the singer 
 did not always repeat the musical phrase with precisely 
 the same modulation, though, without a very severe test, 
 this would not have been discernible, nor then to many 
 ears ; the general effect being to an European ear very mo- 
 notonous. 
 
 But I may say that, when I sang them from my notation, 
 they were recognised and approved of by competent judges ; 
 and that the New Zealander himself said, " he should soon 
 make a singer of me." 
 
 •' I may also add that I have studied the subject for more 
 than twenty years, and have read something out of almost 
 every book of note that has been written on it ; but yet I 
 only offer these airs as an approximation, and if any one 
 shall be found who may do more justice to them, I shall be 
 delighted to hear of the result. 
 
 NOTATION. 
 
 The notation that I have adopted is, for the enharmonic 
 diesis, the St. Andrew's cross or saltier x, quarter tone or 
 
 half sharp; the usual U for the sharp; and 5 foi' three- 
 quarter sharp. In like manner, the '^ for quarter tone 
 
 or half flat ; b for the flat ; and -^ (or I might have said i^) 
 for the three-quarter flat. 
 
 In the Arab ternal division I should use — one- third 
 sharp, /Jt ; two-third sharp, Jt/ ; one-third flat, ^b ; two- 
 third flat, b/ . 
 
 In my notation, also, it must be observed, that a sign 
 
APPENDIX, - 327 
 
 it or b never conveys its influence beyond the note to which 
 it is attached : thus 
 
 x^ •» 
 
 would read E half-flat, E natural, E half-sharp, E natural 
 and is a delicate expression of the chromatic 
 
 "1^ 
 
 or of the diatonic 
 
 3*S«: 
 
 S 
 
 I now give the airs as best I can. 
 
 One word as to time. Though I have timed the airs I 
 have given, I am free to confess there was neither metre 
 nor rhythm of any marked character discernible in them ,-* 
 and even in the divisions of the lines or verses, the singer 
 seemed to stop indifferently now at one, now at another 
 word. I have, however, followed in my divisions those given 
 in the book, taking it for granted that the learned author, 
 who has given himself so much pains about the matter, 
 will have chosen the most authentic. 
 
 James A. Davies,* 
 Formerly of Trin. Coll. Camb. 
 Late Private Sec. to H.R.H. Prince Leopold, " 
 Count of Syracuse, Naples. 
 17, Great Ormond Street, Queen Square, 
 September, 1854. 
 
 » Author of the Papers on the Rhythm of the Ancient Greek 
 Orators, of the Psalms, Selah, the Evil Eye, read before the Royal 
 Society of Literature ; and of Papers on Accent and Quantity, dis- 
 covering their true and real difference, from authentic sources. See 
 " English Journal of Education," February, March, April, June, 
 July, and August; G. Bell, 186, Fleet Street. 
 
328 
 
 APPENDIX. 
 
 Mr. McGregor gives the following specimens of Arabian 
 Music. — See his "Eastern Music." 
 
 i 
 
 s 
 
 i 
 
 -^=tj^ 
 
 Mo - ha - med 
 Which I represent thus : — 
 -h 
 
 Al 
 
 lab. 
 
 i=S^^ 
 
 or thus, perhaps clearer:- 
 
 I 
 
 =H^^=1: 
 
 •The run at the end is also met with in the New Zealand 
 songs. The cadence is mixed, i. e. enharmonic and dia- 
 tonic. 
 
 The Chinese Air sung under my window in London: — 
 
 f^pzjzp: 
 
 P 
 
 :it2t 
 
 >zi^z:'^szzbp=Z!: 
 
 isgES 
 
 i 
 
APPENDIX. 
 
 829 
 
 a, 
 
 o 
 Q 
 
 « 
 
 W 
 o 
 
 < 
 
 l-H 
 
 ^ 
 
 u 
 
 4^ 
 
 
 1 1 I 
 
 \^ 
 
 w. 
 
 ^ 144 
 
 o 
 
 
 fcD 
 
 ,o 
 
 ^ 
 
 
 C3 
 
 ^ 
 
 CO 
 
 ■^'m 
 
 o 
 
 -^ 
 
 
 
 y 
 
 Hc^ 
 
 •3 
 
 <D 
 
 Ch 
 
 ^ 
 
 N 
 
 03 
 
 ^ 
 
 CD 
 
 M 
 
 "§ 
 
 ^ 
 
 X 
 
 q:) 
 
 O 
 
 4^ a 
 
 o 
 
 a 
 
 o 
 
 O 
 
 m 
 
 S 
 u 
 
380 
 
 APPENDIX. 
 
 
 
 
 
 -tS 
 
 ^n 
 
 t:5 
 
 
 
 Sh 
 
 
 
 
 
 
 X** 
 
 cS 
 
 cu 
 
 C^ 
 
 ^ 
 
 w 
 
 (T: 
 
 
 
 
 O 
 
 
 C^ 
 
 , 1 
 
 
 
 ^ 
 
 rr" 
 
 ^ 
 
 a 
 
 s 
 
 /;2 
 
 
 eS 
 
 K 
 
 ^ 
 
 ec 
 
 CO 
 
 •T3 
 
 sS 
 
 a> 
 
 11 
 
 TS 
 
 
 o 
 
 a 
 
 > 
 
 13 
 
 c3 
 
 cr< 
 
CO 
 CD 
 
 O 
 
 l-H 
 
 H 
 <1 
 H 
 
 1^ 
 
 
 ^:3 
 
 -Q H 
 
 ^4^ 
 
 "m 
 
 APPENDIX. 
 
 U-U LL 
 
 • 2 
 
 IT^- 
 
 1 1 1 11 
 
 
 4-+^ 
 
 ^ 
 
 '4 , 
 
 4^ " 
 
 » s 
 
 Vfm^ 
 
 M 
 
 331 
 
332 
 
 2 
 
 APPENDIX. 
 
 
 
 ± 
 
 tH 1- 
 
 i 
 
 ""^ 
 
 """"• 
 
 
 Jis ^ 
 
 - •- A 
 
 1 
 
 s 
 
 --» es 
 
 ■"• S 
 
 
 "< 
 
 " "• ® 
 
 ■i^s 
 
 -4« 
 
 o 
 
 
 
 
 si "~ 
 
 _L 
 
 " " " ry 
 
 -^ 
 
 1 
 
 --ri 5^ i 
 
 9 —I 
 
 TSg 
 
 o ^ 
 
 
 iii , 
 
 
 ^'~ 
 
 "^ ^ 
 
 
 rrsi 
 
 ^ - 
 
 "■n» -sb 
 
 ■yi^ 
 
 d ^ 
 
 * 03 
 
 
 03 
 
 'i^ "^ .. 
 
 
 
 1 
 
 1 
 
 o 
 
 "" 
 
 "i "-^ 
 
 
 
 P4 
 
 
 
 
 
 < 1 
 
 TT* 
 
 - -» 'S 
 
 rTi» ^ 
 
 H-rn 
 
 w 
 
 "iS » 
 
 • ^ 
 
 -^ l\ 
 
 1 1 HI 
 
 <i 
 
 
 
 
 . 
 
 
 44 1 
 
 m , 
 
 
 ^ i 
 
 
 
 --4-. 
 
 TT^H ■ 
 
 F' 
 
 
 --» S) 
 
 -i ^ ^' 
 
 II'' 1 
 
 ■•■i» « 
 
 
 44 J g 
 
 
 4-4? ^ 
 
 ei 
 
 5 = 
 
 o 
 
 ^ § 
 
 rk| • 
 
 
 r--4 - 
 
 J/i » 
 
 : ^ 
 
 r' 
 
 
 
 ^ 
 
 1 1 
 
 II 11 
 
 II II 
 
 iL 
 
APPENDIX. 
 
 333 
 
 o 
 
 p 
 
 s 
 
 CM 
 
 i 
 
 
 
 -. 
 
 
 - © 
 
 
 t^ 
 
 
 -^ 
 
 
 * © 
 
 
 " 'l» 
 
 
 r 
 
 (•f 
 
 ir 
 
 l-l 
 
 1 
 
 m 
 
 
 
 
 -^ 
 
 .'. 
 
 
 1 
 
 • 
 
 1 _ 
 
 --T9 
 
 
 -- 
 
 ; 
 
 . 
 
 L 
 
 
 I 
 
 
 L 
 
 ■-^ 
 
 
 li 
 
 rj. 
 
 4 
 
 ff^ 
 
 p. 
 
 144 -? 
 
 03 
 
 44 ^ 
 
 • 
 ilk I 
 
 ?si^ 
 
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