E—No. 7

LECTURES ON MAORI CUSTOMS.

MAOfll BUPEESTITIOJN T S.

The origin of the New Zealanders is variously accounted for by themselves. There is one tradition of their arriving from a place called Hawaiki, having performed the journey in about ten principal canoes, but of a different structure to those we now see, and which were called Amatiatia, being similar to those used in many islands of the South Seas, with an outrigger to prevent them upsetting. The present canoe is called " Waka," the model of which is said to have been taken from the dry seed-pod of the Rewarewa (New Zealand honeysuckle). Those who may desire to see how minutely the model has been followed, will, on comparing them, observe that even the figure-head and the projecting piece over the stern have been copied. Our present design is to notice the religious faith (if religious faith it may be called) and its foundation, which is referred to in the title of our lecture, viz.—" Maori Superstitions and Traditions:" as superstitions and traditions will be seen to be the basis of the entire fabric of the Maori faith. Should we fail, through want of time, to show the partial connexion of these with the Christian faith, the minds of this audience will readily supply the necessary contrasts and analogies. The first Tradition we notice is that which relates to the creation of the world. They simply say,—The world was, but it lay in darkness. It consisted of two parts, called Rangi and Papa, these two parts being joined together in the form of a globe, hidden hi the centre whereof lay certain beings styled gods, the principal of which were named Rongomatene, Taugaroa, Haumia, Tumatauenga, Tanemahuta, and Tawhirimatea. These gods conspired against the world, which they called their parent. They held a council together, when Tumatauenga proposed to destroy it; but Tanemahuta would not consent, adding that he should think it better to separate the two parts: —to put one abore and one below, with the upper part of which they were to have no connection; but the lower part to be their mother. The first five agreed to this, but Tawhirimatea would not consent; the rest stated to him that they proposed this separation so that there migiit be light, and then man could be created: for as yet man had no existence. The five who agreed to this each tried in turns to separate these two parts; but the first four having failed, Tanemahuta accomplished it by standing on his head, and by a sudden stretch of his logs upwards, he separated the heaven from the earth—that is Raugi (heaven), and Papa (earth) : at the same time one of the inferior gods, called Taupotiki, propped the heaven up with the clouds. Tawhirimatea having witnessed this division of the world, to his great disapprobation, bethought himself to punish his brothers, and went up to heaven, where he found some of the minor gods; these, Heaven consented should form a war party, to accompany Tawhirimatea to attack the other five. However, whilst Tawhirimatea was consulting with Heaven, four of the other five had assumed different natures, and become part of the Earth. Tanemahuta had transformed himself into a tree, and became tbe father or propagator of trees and birds: Taugaroa had become a fish, and the god and propagator of fish : Rongomatene, a Kumara (the sweet potato) ; and Haumia, a fern-root. But Tumatauenga still retained his divine nature. These were the five: four having thus been transformed, they were seen only as trees, grass, shrubs, and fish. Tawhirimatea, however, was determined to punish them, and accordingly sent his four sons out to the four quarters of the world. They were named. Maraugai (East), Auru (West), Tonga (South), and Raid (North) ; and from them are derived the names of the four winds, and of the four cardinal points. He also sent others of his children to other parts of the earth, as Tomairangi (dew), Haupapa (ice), Hauhunga (cold). With these forces he attacked his brothers: Te Apuliau, one of his children, and god of gales, attacked Tane, the tree, who was killed—-that is, lie was split to pieces, and in these pieces of wood wore found other children of Tane; these were Huhu (a grub), and Pepe (a butterfly), hence the origin of this tribe of insects. Tangaroa, the fish, was next attacked: he fled to the water, being the god of fish; but on the attack being made, his two sons, Tutewanawana, the elder, and Ikatere, the younger, consulted as to whether they should stay on land or go to the water. In their consultation they quarrelled, when the elder predicted that the younger should become fish; and that if he went to the water to escape from danger, ho should be brought back to earth, and be hung on a stick to hedried by the wind. Hence the native practice of drying their fish. The younger retaliated by saying, You remain on shore, and become a lizard, to be eaten with fern-root. Hence the origin offish and the larger species of lizards.* At this time the fish were of one shape and colour. That which gave rise to the many varieties now known, is believed by the Maori to have been occasioned by a man, who, on account of continued provocations, left his wife and child. The wife went to Tangaroa, the god of fish,

* This reference to eating the lizard tribe would lead any one who is not acquainted with the Maori habits to infer that the lizard is commonly eaten by them ; such is not the case, except on extreme occasions, as in proclaiming war. There is, however, a tribe in the Taranaki district who eat a lizard called a Ivaweau, which is similar to the NewHolland Guano.