Volume 38 1929 > Volume 38, No. 149 > Maui myths, p 1-26
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THE MAUI MYTHS.
As narrated by natives of Tolago Bay, North Island, New Zealand.

THE myths pertaining to Maui of the many lands are some of the best known Maori stories on record, and may be placed under the heading of Nature myths, while many of the incidents related are in themselves origin myths. This latter aspect renders these tales of much interest and recalls many parallels of far off lands. One of our celebrated early missionaries, the Rev. W. Yate, in writing of the Maui myths, asserted that they are “truly ridiculous,” and assuredly they are, in one aspect; as truly ridiculous as many of the fables taught by the reverend gentleman himself. Many of these Maori myths are of an allegorical nature, and natural phenomena were explained by these neolithic folk in a parabolic manner. The Maui stories occupy a midway position; they are above the status of ordinary folk tales, but are of a popular nature and void of tapu, and are inferior to the superior cosmogonic and anthropogenic myths, as taught by the tapu school of learning.

Maui-potiki, the hero of the following tales, was a prodigy, the youngest of five brothers, and there has been little preserved anent the doings of the four elder brothers. The eldest, Maui-mua, appears in the story of Hina, but the other three are, as a rule, merely mentioned. In different versions Maui-potiki appears as the husband, brother, son and grandson of Hina, and be it remembered that Hina represents the moon. This youngest of the brothers is also known as Maui-tikitiki-a-Taranga, while three other names pertaining to him, viz. Maui-toa, Maui-mohio, and Mau i-nukarau, simply advertise his possession of the qualities of courage, wisdom and deceitfulness. As for the name of Maui itself, we have here a word of vernacular speech (maui and moui) that carries the meaning of ‘life,’ ‘living,’ ‘vital spirit,’ etc., while mauri and mouri carry similar meanings; whakamaui (N.Z.) and fakamoui (Niue) mean ‘to recover’ or regain life and ‘to save.’

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We meet with many contradictory statements concerning the Maui brothers. They are said to have been denizens of the far distant homeland of the race in remote times, but elsewhere we are told that the younger Maui reached New Zealand, some say about ten centuries ago, while others lessen that number by half. We are not told what land the Maui brothers came from when Maui-potiki pulled New Zealand up from the azure main.

There are about a dozen famed incidents and deeds mentioned in the Maui myths, in all of which Maui took a leading part, but in no case are all these mentioned in any one recorded recital. The following is a list of those marvellous incidents, but they do not appear in the same order in different versions—

  • 1. Birth and childhood of Maui.
  • 2. Maui excels as a dart thrower.
  • 3. Maui descends to the underworld.
  • 4. Maui and Mahuika.
  • 5. Maui, invents barbed hook and spear.
  • 6. Maui invents retracted entrance to eel and lobster pots, with baffling net.
  • 7. Maui snares the sun.
  • 8. Maui and Irawaru.
  • 9. Maui and Rohe.
  • 10. Maui, Hina and Tuna.
  • 11. Maui, Tangaroa and Mokoroiata.
  • 12. Maui pulls up land from ocean depths.
  • 13. Maui and Hine-nui-te-po.

Of these thirteen incidents eight are referred to in the following version.

Here follows a rendering of the recital that appears in the original, which original was written down by the late Henare Potae of Tolago Bay many years ago—

We will discuss the doings of Maui, a person who was developed from an immature embryo that was concealed by the mother at nightfall behind the barge boards of the house. In the morning she went and conveyed it to the cave of her forbear Maui-ranga-whenua; after the space of three nights and three days that embryo rose from the dead and developed into a person. Upon a time this person [Maui-potiki] watched his elder brothers when engaged - 3 in dart throwing, standing behind them as he did so. They cast their darts by causing them to glance off each other's backs, but they were not expert dart throwers and so the casts were not successful. Then one rose from the ground and saw Maui-potiki standing behind them, and so asked him:—“O friend! Whence come you?” Maui-potiki replied:—“I belong to this place.” Then they asked him:—“Are you acquainted with this dart throwing game?” Maui answered them saying:—“Now let me try.” So they handed him a dart, and he called to them to lie down, which they did, and he so launched his dart as to glide off their backs, which accounts for the flattened aspect of the human back. He then repeated the act, and again cast the dart across their backs; both dart flights were true, the darts did not glance off sideways into space, they rebounded from their backs and kept a true course; they were successful casts.

Maui-potiki was conducted by them, as a guest, to the village home; as they approached the village his brothers called out:—“A visitor! A visitor!”—and then was heard the cry:—“Welcome! Welcome!” On reaching the house they sate themselves therein, and then the people of the place came forward to salute Maui. When this function came to an end, and food was served, the people partook thereof, after which a posture dance was performed in order to entertain Maui, in which performance the women of that people, and also the men, indulged in varied contortions, owing doubtless to their enjoyment of the dance. After the dance, during the night, they again enquired of Maui:—“O lad! To what place do you really belong?” He replied to them saying:—“I belong to this place”—where-upon they said to him:—“You are not of this place, for you are unlike the people of this village in appearance.” Again he said to them:—“I am of this place, this village, and here is my own mother.” The old woman remarked:—“You are no child of mine, you are speaking falsely.” It was then that Maui said with much emphasis:—“O dame! You are quite mistaken in your denial of me. I have repeatedly told you that I am your offspring.” Said the old lady:—“You are speaking falsely”—then she added:—“Get you hence, you false one, go to your own home.” Then Maui said to his mother:—“O dame! I am indeed - 4 your offspring, an immature birth wrapped up and conveyed by you to gable boards of the house in the evening, then taken by you in the morning to the cave of your forbear Muri-ranga-whenua.” Then at last the old lady admitted that Maui was right in what he had said, and so she called out to her other sons:—“O children! The child I have been perplexed about is really my own.”

Then it was that Maui was treated by her as her own child, that she acted as a mother to him, that her other sons acted as brothers towards him, and so they behaved in a kindly way to him whenever they encountered him. His mother said to him:—“O lad! Come hither and let us sleep together this night.” So he went and he and his mother slept together and were good friends. The misunderstanding between them, and between his brothers and himself had quite passed away. His brothers went out to sea, taking nets with them, and he accompanied them. They paddled away until they arrived at the fishing ground, where the anchor was lowered, the nets were baited and lowered in the sea, when drawn up they contained nought. They were again lowered, but, when drawn up, again contained nothing; it was owing to an error in manipulating the nets that no fish were taken in them, the bottom had not been tied. Maui called out to his brothers:—“Give me the net”—so they gave him the net and he tied the lower part of it, baited it and lowered it into the sea; ere it had been long below he drew it up, and from that one net the canoe was filled with supplies of fish. They then paddled to land, where the women, children and old folk were vastly pleased at seeing such a store of food in the form of fish to render their other foods savoury.

After the above incident the brothers of Maui proposed that they should go and fell a tree from which to make bird spears for themselves, and so, in a short time, they fashioned many such spears. When the spears were finished the brothers proposed that they should go a-bird-spearing, albeit their bird spears were not fitted with barbed points. So off they set, and, on reaching the forest, they found birds, and endeavoured to spear them, but did not succeed in securing any, the points of their bird spears not being barbed the birds escaped; long they strove but ever the spear points pulled out. Maui then returned to the village - 5 and said to his mother:—“O dame! In vain we speared the birds, for ever the spear points came away, and no birds were secured.” Said his mother:—“Let me see the point of your spear.” She examined it and then said:—“Now that is why your spear point pulled out, it has no barb to hold a bird.” Then the old dame said—“Look here.” Maui looked at her as she exposed her tonetone so that Maui might observe it as a model for a point for his bird spear. Having completed his task he again set off to spear birds, and at last he was able to spear and secure birds; he then returned to the village, and, when his brothers arrived home, there was great applause at the quantity of birds taken by Maui. His brothers enquired:—“O lad! How came you by your spear point?” Maui answered them, saying:—“It is just one of our ordinary points.” They sought to clear up the mystery, but failed to do so; it was Maui who deliberately made it known to them, and then they knew the secret of providing a bird spear point with barbs, and so were able at last to spear and secure birds. Here ends this discourse on bird-spearing expeditions.

We now come to speaking of Maui's regard for his mother, who often absented herself from her sons, who were in the habit of thinking that she might be away seeking food supplies, but not so, she was in underground regions, sojourning at the home of her husband and children. Maui enquired of his brothers:—“Whereat does our mother absent herself from us?” They answered him saying:—“We know not her home, whether it be above, or below, or afar off.” Whereupon Maui said to them:—“I speak out of my regard for her, hence I have a mind to go in search of her.” His brothers replied:—“Well, just use your own judgment.” Now when evening came the old dame appeared and greeted her children, saying:—“ Let us sleep together”—and so he went over to his mother's sleeping place, and they slept together. When dawn was near the old dame departed for her other home, and, when her sons awoke, she had gone; they searched to no purpose, she was not at her sleeping place. Said Maui to his brothers:—“O lads! I am going to visit our mother”—whereupon they said to him:—“Do you know the way?”—and Maui answered:—“O, I will find it somehow.” “O lad! What a tiresome quest is this of yours; why do you - 6 not just quietly endeavour to achieve your aims; what do we want a parent for; we do not understand your procedure, go on, continue your stubborn persistence.” Maui remarked to them:—“On the morrow you shall see what I can do.”

Maui remained alone in the house, he filled all apertures about the window and the front of the house so that no ray of light might enter, all such places were attended to by him. In the evening they assembled in the house, when their mother appeared and greeted them; when the time came to sleep she called to Maui:—“O child! Come, let us sleep together.” So he went to her and he and his mother slept together; after some time, when he heard by her breathing that she was fast asleep, then he took possession of her lower garment. As time wore on the old dame rose and looked to see if it was light, but concluded that it was still night, not so however, the sun had long risen. At last the door was slid back and then it was seen that the sun was high up over the land; she sought her garment, but sought in vain, nothing was seen of it, hence she exclaimed:—“By means of a kilt was Taranga rendered comely.” She was forced to depart in a naked state and so went wailing forth overcome by shame; she proceeded onward in that nude state until she reached the place where she had emerged into the upper world, where she pulled up the clump of grass. Looking out through the apertures in the door Maui saw her pulling up the clump of grass, saw her pass down and then replace it. Maui then left the house and followed the way his mother had gone; he pulled up the grass clump, and, looking down, he saw fires burning in the lower world, and persons moving about. He then returned to the house to rouse his brothers, to whom he said, “O friends! Arise, we have been consistently befooled by our mother, let us go and examine the path by which she ascends when she comes to visit us.”

They set off, and, on reaching the old woman's path, they examined it, and women, men and children were loud in their admiration of the marvellous sight; after they had gazed long at the sight they returned to the village, where Maui said to his brothers:—“O friends! I shall persist in endeavouring to reach the place we have seen in order that I may learn all about it.” His brothers - 7 answered him saying:—“How are you going to reach that place, where is there a path by means of which you may reach it?” Maui then said to them:—“That rests with me, I will seek a plan of action, and, when I have formed a plan I will carry it out; if unable to so form one then assuredly I will not reach that place.” His brothers remarked:—“O lad! What a lot of fuss about your project, why do you not arrange your movements properly; we have nothing to do with your going, if you go, you go; if you remain here, you remain.” Maui said to them:—“I have a feeling of affection for our parent, hence my keen desire to go.” He then set off to the forest, where he caught a pigeon, and he then entered into that pigeon, that is, he assumed the form of a pigeon, and this was successfully accomplished. He then went to the village and showed himself to his brothers, saying to them:—“O friends! This is the bird that I said would provide me with a way of reaching the underworld, and the home of our mother.” His elder brothers said:—“Now then, enter the bird that we may see how you look.” So Maui entered the pigeon, and flew up into a tree, where he moved about and turned as birds do. Then his brothers called to him:—“Are you Maui?”—whereupon he nodded his head; again they called out:—“Are you Maui?”—and again he nodded his head. Then his brothers said to Maui:—“ Now, fly hither”—he did so, and then assumed his human form. Then Maui said to his brothers:—“We will now go off together, so that you may see me descending to the place I desire to reach, and which I may, or may not reach.”

Maui now set off, and, on reaching the place where his mother had disappeared, he pulled up the clump of grass and disclosed the opening. He then assumed the form of a pigeon (entered the pigeon) and bade his brothers farewell, while they also farewelled him:—“Farewell! Go on your way.” “Farewell! Remain here at our home.” Then Maui flew off and soon reached the underworld, where he perched upon a puriri 1 tree and watched the people moving about - 8 and carrying in the sweet potato crop. Maui plucked some berries from the tree and, when one of the people approached the base of the tree he threw one of the berries down and hit him on the head. The person looked up, and called out:—“A bird! A bird! Fetch a spear wherewith to spear it.” The spear was brought and a man endeavoured to spear the bird, but failed to do so, it merely flew to another branch, where another attempt was made to spear the bird, but again in vain, and then the bird flew away and settled on a post of the stockade. Again the call, “A bird! A bird! Spear it!” was heard, and once again a vain attempt was made to spear it. Taranga called out:—“Let me go and have a look at the bird.” She found the bird perched there, and said:—“Are you not Maui?”—whereupon the bird nodded its head. Again Taranga called out:—“ Now fly hither”—and the bird flew to her. As Maui sat in the porch of the house of his mother, and father, and the [other] children, of his parents, they greeted him with affection. When this greeting had continued for some time the parents said:—“Cease greeting”—and when the greeting ceased they said to the children:—“ O children! Go and fetch some fire wherewith to cook food for your brother.” In vain did they bid the children go on their errand, they were stubborn and would not go. Said Maui to his mother:—“O dame! How stubborn are your children, now I will just fetch some fire myself.” The old dame remarked:—“Don't you go to fetch fire lest you play tricks upon your ancestress.” Said Maui:—“No, I will merely fetch some fire and return hither; where is the path to that place?” The old dame replied:—“ Just follow the direct path.” So he went on until he came to the home of Mahuika, whom he found asleep; he awoke her and said:—“ O dame! Arise and give me some fire.” She rose up and looked at Maui, and asked:—“ Where are you from?” Maui replied:—“ I belong to this place.” The old woman remarked:—“ You are not of these parts, your appearance is unlike that of persons of this place.”

Now that old woman Mahuika was all fire, her body, arms, legs, head and hair were all fire. She plucked off her little finger, and Maui marvelled at the fire given to him by Mahuika, however he went away with it, and, on reaching water, he extinguished it. He returned and said - 9 to Mahuika: “O dame! The fire has gone out,” so she gave him more fire, and when he reached the water again he extinguished it. Again Maui returned to Mahuika and said to her: “O dame! Again the fire has gone out.” The old woman remarked: “O child! You are the most tiresome person I ever saw.” Said Maui: “It was owing to my falling into the water, that was how the fire was extinguished.” “O lad!” remarked Mahuika, “Now I know all about you. I believe you are the person so much talked about, and of whom I have heard; I will give you fire anon.” Then she hurled her own body at him, and Maui fled pursued by the fire, but the fire overtook him, and so Maui assumed the form of a pigeon. Having assumed his pigeon form he then flew into the flames, the wind, the whirlwind, lightning and thunder, and when nigh overcome he called upon his brothers: “O friends! Send me some relief.” Then light rain was sent down to relieve him, but again he cried: “O friends! Send me some relief”—and then snow was sent down, but the fire was not extinguished; exceedingly heavy rain descended, then the fire of Mahuika was extinguished, and the surviving remnant of it sought refuge within trees.

Maui went off to his mother, and to his father Irawhaki, the husband of Taranga; when he reached their home his father and mother were angry with him because he would not heed their behests and advice. Maui said to them: “What care I for your remarks, I shall not listen to them, they are nought to me.” He remained there a space, listening to what they had to say, after which he returned to his brothers. His brothers greeted him owing to his long absence, and when this greeting was over then Maui and his brother-in-law Irawaru went to the home of his forbear Timurangi, when he said to Irawaru: “O friend! Let us go that I may see my grandparent Timurangi, and let me have one of your garments.” Irawaru would not consent to this request of Maui, he just remained silent. Again Maui spoke to him: “Let us go, and let us carry food with us for the journey.” Irawaru replied: “I am not hungry.” So Maui said to Irawaru: “Very well, let us go”—but Maui carried food for himself. As they fared on Maui practised his arts of magic and so caused the land to be lengthened, drawn out so as to lengthen the journey, - 10 so they trudged fruitlessly on until utterly weary, where upon they sat down to rest. As they sat there Maui ate of the food he had brought with him, while Irawaru regretted that he had not brought sustenance for himself.

The twain returned to their home, and after having sojourned there a while certain persons came to Maui in order to be tattooed. They were so tattooed, and, after that, a great many men and women were tattooed by Maui, and all completed in two days; when the soreness caused by the process had passed away then it was seen how black were the tattooed lips of the women, and the tattooed designs of the men. When the tattooing was over Irawaru said to Maui: “ Now tattoo me.” Now Maui was pleased that Irawaru should be tattooed, so that he might transform him into a dog on account of his having been so stingy about lending him one of his cloaks, for Irawaru had declined to hand one of his garments to Maui. Now Maui said to him: “Let us proceed to the waterside so that the water will be handy when needed.” Again Maui spoke to Irawaru, saying: “Lie you down.” So Irawaru lay down and was tattooed by Maui, after which he was washed with water. Irawaru was transformed into a dog by Maui, who lengthened his ears by pulling them, enlarged his mouth, pulled out his tail, arms and legs. Then the tohi ceremony was performed over him at the waterside, when Maui recited the following formula:—

(See p. 23 of original).

After which Maui went aside a space and called upon Irawaru by name, but Irawaru heeded not. Then Maui called out: “Moi! Moi! Moi!” [a cry employed when calling a dog], whereupon a dog appeared, and then it was that Irawaru [the dog] was fed upon filth by Maui.

Maui returned to the village, where his sister said to him: “O Maui! Where is your brother-in-law?” Maui replied: “He is still cleansing himself at the stream, go you, and call him; should he not answer you then give the dog call.” So it was that his sister was compelled to so call her brother, whereupon came the dog that was Irawaru, who had been fed on filth by his brother-in-law, and so we still see dogs consuming ordure: the descendants of Irawaru in these days are dogs. The woman returned weeping to the village home, and, on reaching the house - 11 of Maui and herself, she decided to destroy herself by going where she would be devoured by monsters. Then it was that Maui took possession of the garments of Irawaru, and here ends the tale of this adventure of his.

Upon a time our Maui folk, when dwelling together at their home, and having just partaken of a meal, proposed to Maui-potiki that they should indulge in a game of cat's cradle; when Maui-potiki had set up his peculiar design he alluded to it as the whai wawewawe a Maui! After that performance they said to him: “O Maui! Count our things that we have in our hands.” So Maui counted them; then Maui said to them: “Now count mine.” They endeavoured to do so but failed, he himself opened his hands and so enabled them to see the contents, hence he made the remark “Ko te kai a Maui he ringaringa kautaha” —and so ended that performance of Maui.

Then commenced another of Maui's pranks; Maui remained at home while his brothers went out to sea fishing. Now as Maui was sleeping and idling about the hamlet he heard the women complaining about his indolence, whereupon he said to them: “ I am not an indolent person in procuring food, in fishing. I obtain supplies of food, and they become spoilt. I go fishing and the fish are spoilt by being left in the sun. O dames! I am annoyed at you on account of your grumbling at me.” After Maui had expressed his irritation he continued to frequent the hamlet.

Maui thought that he would go and obtain the jawbone of his elder, of Muri-rangawhenua, to serve as a fish hook for himself. So off he went, taking his tipi with him and which he projected toward the cave of his elder, and, on reaching that place he found it embedded [?] in the pit of his elder. He plucked off the lower jaw of his elder and conveyed it to the water, where he cleansed it, repeating the following charm as he did so—

(See p. 24 of original).

The kokopu fish assembled to feed on the flesh adhering to the jawbone of Muri-rangawhenua, the species of that fish termed tataraware. When he had cleansed it Maui went home and plaited a cord for his hook; when he had finished it he secured the hook to his line. He waited until the canoe of his elder brothers returned laden with many - 12 fish, and in the evening he went on board the canoe to sleep, and slept in the hold thereof. While the darkness of night still held the brothers of Maui proceeded to the beach and launched their canoe in the sea; they paddled away and, on reaching the crayfish pots, they lifted them and secured the crayfish. Then it was that Maui the younger was seen by his brothers, for he appeared and sat up. They were angry with him, and so proposed to return him to land, whereupon Maui exercised his powers of magic and ‘drew out’ the ocean so as to greatly increase the distance to land; when his brothers saw the distance increase so they said: “O well, let him remain here.” They then bade him go and sit at the bow of the canoe; this greatly pleased him and so he went and sat there. As they paddled away he sat still, and they said: “ Do not give him a paddle, lest he throw it away.” So they paddled away until they reached a fishing ground which they had visited on previous fishing trips, when Maui said: “ This is not a suitable place, better to paddle away out yonder, where there are great quantities of fish.” His brothers remarked: “Perchance he is right”—and so they paddled onward to that place, where Maui called out: “ Lower the anchor”—and the anchor was lowered into the ocean. Ere the fishing lines had sunk fish were caught, and ere long their canoe was filled with fish, and still Maui sat there in his place. He said to his brothers: “Give me some bait”—but they replied: “We will not give you any of the crayfish bait.” Then with marked emphasis he said to them: “Ere long you will see what your young brother can do.”

As they absolutely refused to provide him with bait Maui struck his own nose, and, when the blood gushed forth, he smeared it on his fish hook to serve as bait. Ere he had taken up his station the fish were nibbling and pulling at his hook, the jawbone of his grandparent. He caught hold of the line firmly, and the prow of the vessel sank into the ocean with the strain, whereupon his brothers were much alarmed and called out to him: “ Maui! Let your fish go, you will destroy us all and render us food for the fish.” Maui answered them: “ I will not release my fish, for this is the first one I have caught.” He then repeated his charm, as follows—

(See p. 25 of original).

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The fish of Maui was now brought to the surface, and that fish was the land that lies before us; it was the brothers of Maui who trampled upon it, and hence its unpleasing aspect, its cliffs, plains, ridges and ranges that spoil the land and are so annoying. Now if the land had not been so trampled upon by Maui's brothers it would not have been spoiled, and would now be a fair expanse. The term applied to this land is that of ‘The Fish of Maui.’

Then Maui commenced yet another of his tasks, namely the binding of the sun to render its march across the heavens slower, so that man might have more time during which to seek sustenance wherewith to nourish his body, and here is the charm he employed when arresting the sun in its course—

(See p. 26 of original).

Then the sun was stayed in its course, and so was completed this task.

Now for another of Maui's feats: he desired to go and interview Hine-nui-te-po, and so he said to his father Irawhaki: “O sir! Repeat over me the necessary charms to enable me to go and see Hine-nui-te-po.” They proceeded to the water, where Maui-s father recited certain formulae over him, and, this being done, his father said to him: “O lad! You are doomed; I made an error when repeating the charm, and that fact means that disaster awaits you. Now if you carefully obey advice you will survive, but if you heed it not then death will be your lot.” Said Maui to his father: “O sir! I can accomplish all things, nothing is beyond me, I can command death and life, disaster and welfare.” His father replied: “You will know death, however, go on and indulge your headstrong and ignorant desires.” So Maui set off and joined his friends Hitakataka, Tititi-pounamu, Homiromiro, Horehore and Toitoireka, there were five of his friends, he himself completed a party of six. Off they went, and, on the way, Maui counselled his companions how to act, saying to them: “O friends! Here is my behest to you, when I approach Hine-nui-te-po do not laugh at me. Should I enter her body, pass through it, and emerge from her mouth, or enter by way of her mouth and reappear below, then you may laugh, and I will survive, while Hine-nui-te-po will perish at my hands.”

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Then Maui set off, and, on reaching Hine-nui-te-po, found her asleep; he entered her body, meaning to emerge through her mouth, but he was nipped by the dread organ of Hine and so perished. All the companions of Maui laughed at the strange sight, and her rending teeth crushed him, whereupon his friends remarked that it was Maui who played tricks on Hine-nui-te-po. Now, had he not been laughed at by his companions Maui would not have perished, but would have lived for ever, also all persons would have preserved life for ever, but as it turned out, Maui perished, and so all persons in the world must die. Had Maui survived then all mankind would have been saved; it was on account of his companions laughing, and so awaking Hine that Maui-tikitiki-o-Taranga perished, at the time of his death he had offspring, children and grandchildren, in the world. Here ends this account of the feats of Maui.

As is often the case with Maori recitals the above narrative often lacks necessary explanation, hence explanatory remarks have been inserted in the English version to render it more intelligible to readers. A literal translation would in many cases be confusing to those unacquainted with the Maori tongue.

In the first paragraph of the narrative we encounter the result of missionary teaching in the statement that Maui rose from the dead in three days after the disposal of his body. This version does not include an interesting part of the myth describing the rearing of Maui by the strange denizens of the great ocean spaces; the tale commences with his joining in the dart throwing activities of his brothers. The tale of the net fishing expedition is a very unusual feature of these Maui stories. The net was evidently a form of hoop net, and the brothers of Maui, with their usual dense stupidity, omitted to tie the bottom of the net, and no fish were secured until Maui performed the simple tying act.

In no version do we find any explanation of the fact that the mother of Maui had two homes, one here in this world and one in the spirit world. In this version, as in many others, the full story is not given, and we are not told of the further adventures of Hina, the wife of Maui, on the high seas.

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The story of Maui indulging in the game of cat's cradle is another unusual feature of this version, although the game is attributed to him as a rule. The lack of explanation as to this game and of what was apparently some form of riddle, renders the paragraph unsatisfactory. The tipi cast by Maui seems to have been a dart (teka), and not a magic charm in this case.

The five friends of Maui mentioned as his companions when he visited Hine-nui-te-po were birds, small forest birds, the fantail, bush wren, tomtit, whitehead and robin. It was the fantail that first laughed at Maui's strange prank, and so caused his death. As in many other cases we have no explanation of the feats of Maui, and no completeness for that matter. The narrator should have remarked that it was the increasing activities of Hine, that is of death, that prompted Maui to endeavour to destroy her.

The original Maori MS. is not a good sample of Maori script, the spelling is eccentric in places, the scribe having little command over the letter h.

DATA CONCERNING THE MAUI MYTHS ON RECORD IN THIS JOURNAL.
  • Maui and Sun. Vol. 2, p. 139. Vol. 3, p. 126. Vol. 8, p. 97. Vol. 26, p. 123. Vol. 34, p. 369.
  • Maui and Hawk. Vol. 2, p. 139. Vol. 33, p. 93.
  • Maui and Rupe and kura tawhiti. Vol. 2, pp. 123-124.
  • Maui and Mahuika. Vol. 3, p. 123. Vol. 26, p. 126. Vol. 33, p. 91.
  • Maui and Mahuika at Marquesas. Vol. 4, p. 188.
  • Maui and Mahuika at Samoa. Vol. 5, p. 56. Vol. 6, pp. 107-108.
  • Maui and Hina. Vol. 27, p. 134. Vol. 29, p. 90. Vol. 32, pp. 57-115. Vol. 33, p. 161.
  • Maui and Hina at Hawaii. Vol. 4, p. 204.
  • Maui and Hina at Marquesas. Vol. 4, p. 188.
  • Maui and Taranga at Hawaii. Vol. 4, p. 203. At Rakahanga, Vol. 29, pp. 89-90.
  • Maui and Honoura. Vol. 5, p. 126.
  • Maui and Rohe. Vol. 6, p. 161. Vol. 24, pp. 153-154.
  • Maui and Hine-nui-te-po. Vol. 9, p. 191. Vol. 11, p. 13. Vol. 14, pp. 119-207. Vol. 16, pp. 58-111-227. Vol. 26, p. 127. Vol. 27, p. 180. Vol. 32, p. 115. Vol. 35, p. 163.
  • Maui and Tangaroa and mokoroa. Vol. 6, p. 107. Vol. 8, p. 72. Vol. 20, p. 150. Vol. 21, p. 58.
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  • Maui and Irawaru. Vol. 24, p. 104. Vol. 26, p. 124.
  • Maui and Tuna. Vol. 26, p. 126. Vol. 27, p. 134. Vol. 32, p. 57. Vol. 35, p. 342.
  • Maui at Futuna. Vol. 1, p. 34. At Chatham Isles, Vol. 3, pp. 91-122.
  • Maui at Hawaiian Isles. Vol. 2, p. 163. Vol. 4, pp. 203-204 Vol. 11, p. 77. Vol. 21, p. 96.
  • Maui at Samoa. Vol. 5, p. 56. Vol. 6, pp. 70-107-108.
  • Maui at Tonga. Vol. 20, p. 166. Vol. 30, p. 153. Vol. 33, p. 169. Vol. 34, p. 211.
  • Maui at Marquesas. Vol. 4, p. 188. Vol. 8, p. 74.
  • Maui at Niue. Vol. 11, pp. 170-197. Vol. 32, p. 238.
  • Maui at Rarotonga. Vol. 8, pp. 64-70. At Rakahanga, Vol. 24, p. 146.
  • Maui as a fisher of lands. Vol. 20, pp. 35-37. Vol. 22, p. 55.
  • Maui hauls up New Zealand from ocean. Vol. 12, p. 171. Vol. 16, p. 221. Vol. 24, p. 104. Vol. 26, p. 129.
  • Maui hauls up Rakahanga from ocean. Vol. 8, p. 72. Vol. 24, p. 147.
  • Maui hauls up Tokerau from ocean. Vol. 31, p. 92.
  • Maui hauls up Tahiti from ocean. Vol. 7, p. 41. Vol. 12, p. 239.
  • Maui hauls up Manihiki from ocean. Vol. 8, p. 72.
  • Maui hauls up Tonga from ocean. Vol. 20, p. 166.
  • Maui hauls up Fakaofo from ocean. Vol. 32, p. 153.
  • Maui hauls up Melanesian Isles from ocean. Vol. 1, p. 34.
  • Maui known in Melanesia. Vol. 1, p. 34. Vol. 3, p. 176.
  • Maui appealed to in karakia. Vol. 2, pp. 221-222-225.
  • Maui in genealogies. Vol. 1, p. 218. Vol. 4, pp. 18-22. Vol. 19, p. 143. Vol. 22, p. 218. Vol. 23, p. 129. Vol. 24, p. 7. Vol. 36, pp. 347-348-361. Peopling of North, p. 9.
  • Maui of the Homeland. Vol. 36, pp. 331-347-360.
  • Maui myths, Experts view of. Vol. 14, p. 108.
  • Maui-matawaru. Vol. 27, p. 131.
NGA MAHI A MAUI.

[From the MS. volume, now in the Turnbull Library, written by Henare Potae, of Uawa, and Mohi Ruatapu, for Samuel Locke, M.H.R.]

Ko nga mahi a Maui me korero; ko Maui he tahe, he toto, he tamaiti materoto, no te ahiahi ka kawea e te koka ki te ihi o te whare ki reira iri ai. I te ata ka haere ia ki te kawe ki te ana o tona tupuna, o Murirangawhenua, e toru nga po, e toru nga ra ka ara ia i te mate ka whakatangata i a ia. Ka titiro mai ki nga tuakana e teka ana ka haere mai ka tu kei nga tuara o nga tuakana.. E teka ana ratou he mea torotoro i runga i o ratou tuara, kaore e hangai ki o ratou tuara, haere noa ai i te whanga, kaore e hangai ki runga i o ratou tuara. Maranga rawa ake ko - 17 ia e tu ana i muri, ka mea mai ki a ia: “E hoa! No hea koe?” Ka mea atu a Maui-potiki: “No konei ano.” Ka mea mai ratou ki a ia: “Kaore e kitea e koe tenei mahi a te teka?” Ka mea atu a Maui ki a ratou: “Tena koia, homai hoki ki au.” Ka hoatu e ratou ki a ia, ka karanga atu ia ki a ratou kia tapapa, na ka tapapa ratou ka toroa e ia i runga i o ratou tuara, koia e papa nei te tuara o te tangata. Ka tuaruatia ano, ka toro ano i o ratou tuara, ka rua nga toronga tika tonu, kaore i rere ke i te whanga, i rere tonu atu i runga i o ratou tuara, a ka pai tana mahi.

Ka mauria ia e ratou ki te kainga hei manuhiri ma ratou. Ka haere ka tata atu ki te kainga ka karanga ratou: “He manuhiri! He manuhiri!” Katahi ka pa te karanga: “Haere mai! Haere mai” Ka tae kei te whare ka noho, ka whakatika mai te tangata whenua ki te hongihongi ki a Maui, ka mutu ka maoa te kai, ka kai, ka mutu ka tu te haka ki a Maui; ka pukana tera te wahine o taua iwi nei, me nga tane ano, he reka hoki pea no ta ratou haka. Ka mutu te haka ka po, ka patai ano ratou ki a Maui: “E hika! No hea ano koe?” Ka mea atu ia ki a ratou: “No konei ano ahau.” Ka mea mai ratou: “Ehara koe i konei, inahoki tau ahua e rereke ana i nga tangata o tenei kainga.” Ka mea atu ano ia ki a ratou: “No konei ano ahau, no tenei kainga, ina tonu toku koka e noho nei.” Ka mea mai te kuia ra: “Ehara koe i au, he peke tonu aku tamariki, he korero parau koe.” Katahi ano a Maui ka korero atu, ka kaha tona korero, ka mea: “E kui! E kui! Katahi ano tou henga roa ki ahau, e kiia atu ana e au nau ahau.” Ka mea mai te kuia ra: “He korero parau ana koe;” ka mea ano te kuia ra ki a ia: “Haere atu te korero parau, haere atu ki tou kainga.” Katahi ano ia ka korero atu ki tona koka: “E kui! Nau tonu ahau, he toto, he tahe no to tikitiki, no te ahiahi ka kawea e koe ki te ihi o te whare, i te ata ka kawea e koe ki roto ki te ana o toku tipuna, o Murirangawhenua.” Katahi ano te kuia ra ka whakaae, ka mohio ki te korero a taua tamaiti, ka karanga ia ki ana tamariki: “E hika ma! Naku tonu te tamaiti e pohehetia nei e au.”

Katahi ano ka whakatamaititia ki a ia, ka whakakoka ki a ia, ka whakatuakana ki a ia, ka kitea hoki ia e ratou ka manaaki ratou i a ia. Ka mea tona koka ki a ia: “E hika! Haere mai taua ki te moe, kia moe ake hoki taua i - 18 tenei po.” Ka haere atu ka moe raua ko tona koka, ka manaaki i tona matua, ka manaaki te tamaiti i tona koka. Ka mutu te pohehe a tona koka ki a ia me te pohehe o ana tuakana ki a ia. Ka haere nga tuakana ki te moana, he kupenga ano a ratou, ka haere hoki ia ki te moana, ratou tahi ano ko ona tuakana. Ka hoe ratou, ka tae kei te taunga ka tukua te punga ki raro, ka mounutia nga kupenga ka tukua atu ki te moana, huti rawa ake koi ika o roto, koi aha. Ka tuaruatia ano, huti rawa ake ano koi ika ano, koi aha, he kore papa hoki i kore ai e noho nga ika i roto i te kupenga. Ka karanga atu ia ki ona tuakana: “Homai hoki te kupenga ki a au.” Ka hoatu e ratou ki a ia ka tauheretia e ia a raro o te kupenga, ka mounutia ka tukua atu ki te moana, takitaro tahanga iho ki raro ka hutia ake, kotahi ano te kupenga tomo tonu te waka i te kai nei i te ika. Ka hoe ratou ki uta ka rekareka tera te wahine, te tamariki, te koroua ki te mahi a te ika hei oranga mo ratou, hei kinaki waha mo ratou.

Ka mutu tera ka ki nga tuakana o Maui kia haere ratou ki te tope rakau hei tao ma ratou, hokotahi tonu te rangi i taraia he mano nga tao i a ratou. Ka oti nga tao ka ki nga tuakana kia haere ratou ki te wero manu; kaore he kaniwha o nga tara. Ka haere ka tae kei te ngahere ka kite i te manu ka werohia, kaore i tu te manu, wero noa, wero noa, te tu, te aha, maunu tonu. Ka hoki tera a Maui ki te kainga ka ki atu ki te koka: “E kui! Wero noa nei matou, te tu, te aha te manu, maunu tonu.” Ka ki atu te koka: “Tena te tara o to tao.” Ka mea te kuia ra, ka titiro ka mea: “Ana oti i maunu ai, he kore kaniwha hei pupuri.” Katahi te kuia ra ka mea mai: “Titiro mai.” Ka titiro atu ona kanohi, ka whakatuwheratia e te kuia ra tona tonetone kia titiro atu a Maui hei tauira mo te tara o tana tao. Ka oti ka haere ki te wero manu, katahi ano ka tu te manu; ka hoki ia ki te kainga, ka tae ake nga tuakana ki te kainga ka tangi te umere ki te kai nei a te manu. Ka ki atu nga tuakana: “E hika! No hea te tara o to tao?” Ka mea mai a Maui ki a ratou: “Ko a tatou tara nei ano.” Ka rapaia e ratou kaore i kitea, nana marire i whakakite ki a ratou, ka konae ia ki a ratou katahi ano ka mohio i a ratou te kaniwha o te tara o te tao, katahi ano ka tu te manu i a ratou. Ka mutu tenei korero o te haerenga ki te wero manu.

- 19

He korero no tona arohatanga ki tona koka, he ngaromanga i a ratou, mahara noa e ngaro nei kei te mahi kai pea e ngaro nei, kaore, kei raro kei te whenua, kei te kainga o tona tane e noho ana, o ana tamariki. Ka ki atu a Maui ki ona tuakana: “E ta ma! Kei hea ra to tatou koka e ngaro nei i a tatou?” Ka mea mai ratou ki a ia: “Aua hoki, kaore matou e mohio ki tona kainga, kei runga ranei, kei raro ranei, kei tawhiti noa atu ranei.” Ka mea atu ia ki a ratou: “He aroha noa ake, koia taku e mea nei kia haere ahau ki te rapa i a ia.” Ka mea mai nga tuakana: “Haere ra i runga i to mohiotanga.” Na, ka iahi [aiahi = ahiahi] ka puta mai te kuia ra ka tangi ano ki ana tamariki, ka mea: “E hika ma! Ina koutou ka moe.” Ka karanga mai ki a Maui: “E hika! Haere mai taua ki te moe”—na ka haere atu ia ka tae kei te moenga o tona koka, ka moe ano raua. Ka tata ki te ata ka haere te kuia ra ki te rua o nga kainga, oho rawa ake ka riro ia, tirotiro noa ana kaore i te moenga. Ka mea atu a Maui ki ona tuakana: “E ta ma! Ka haere ahau ki to tatou koka.” Ka mea mai ratou ki a ia: “E matau ana koe ki te ara?” Ka ki atu a Maui: “Me rapu noa ake e au.” “E tama! Katahi ano te mahi porearea nau, kaore koe e haere marire i runga i o hiahia, hei matua aha mo matou? kaore matou e aro atu ki tau mahi; haere ra i runga i o whakaaro tohetohe.” Ka mea atu a Maui ki a ratou: “Apopo koutou ka kite ai i taku mahi.”

Ka noho koia anake i te whare, ka purupurua e ia te matapihi me te roro, ka oti katoa i a ia te mahi. Ka noho ratou ka iahi [aiahi = ahiahi] ka puta mai to ratou koka ka tangi ano ki a ratou, ka moe ka karanga mai ki a Maui: “E hika! Haere mai taua ki te moe.” Ka haere atu ia ka moe raua ko tona koka; ka aua atu ka hihi te ihu o te kuia ra ka hopu tera ki te maro whakapeke ana. Ka maranga te kuia ra ka titiro atu ki waho ki te maramatanga mai o waho, ka mahara he po ano tenei, kaore kua aua mai te ra ki uta. Ka panekea te tatau, paneke rawa ake kua aua mai te ra ki uta; ka rapa ia i tona maro, rapa noa, rapa noa, te kitea, te aha, whakatauki ano ia. ‘He maro Taranga i tau ai.’ Ko tenei tomo tahanga ki waho ka aue haere ki waho i te whakama, e haere tahanga ana hoki; ka haere ia ka tae kei tona ara i puta ake ai ka unuhia e ia te pu mania. Titiro atu ai a Maui i roto i nga kowhao o te tatau - 20 e unu ana tera i te pu mania, ka haere i tona ara ka poua iho ki tona turanga. Ka puta atu a Maui ki waho o te whare, ka haere atu ia ka tae kei te ara o tona koka, ka unuhia, ka titiro ia e ka ana tera te ahi o raro o te whenua, e taka ana tera te tangata. Na, ka hoki tera ki te whare ki te whakaara i ona tuakana, ka mea: “E ta ma! E ta ma! Maranga ki runga, ka waiho tonu tatou hei tinihangatanga ma to tatou koka, hoatu tatou ki te matakitaki ki tona ara e piki ake nei kia kite i a tatou.”

Na, ka haere ratou ka tae kei te ara o te kuia ra ka matakitaki ratou, ka tangi te umere a te wahine, a te tane, a te tamariki; matakitaki ai a ka mutu ka hoki ki te kainga ka korero a Maui ki nga tuakana: “E ta ma! Ka tohe ahau ki te kainga e matakitaki nei tatou kia kite i tona ahua o tera kainga.” Ka ki mai nga tuakana ki a ia: “Ma te aha koe e tae ai ki reira, kei hea he ara e tae ai koe ki tera wahi?” Ka mea atu a Maui ki a ratou: “Kei au ano te tikanga, ko tenei maku e rapu he whakaaro, ka kitea ka haere ahau, kaore e kitea kaore hoki ahau e haere ki reira.” Ka mea mai nga tuakana: “E tama! Katahi ano te mahi porearea ki to mahi, kaore koe e haere marire, kaore he tikanga i a matou o tau haere, mau pea e haere ka haere, mau e noho ka noho!” Ka mea atu ia ki a ratou: “He aroha noa ake koa noku nei ki a ia, koia ahau e takare nei.” Na, ka haere ia ki te ngahere, ka hopukia e ia te kukupa, ka mau, ka tomo ia ki roto ki te kukupa, ka whakaahuatia ki te ahua o te kukupa, oti rawa. Katahi ano ia ka haere ki te kainga ka whakamatakitaki ki a ratou, ka mea atu ki a ratou: “E ta ma! Ko te manu tenei i ki nei ahau hei ara mohoku ki raro ki te whenua, ki te kainga i to tatou koka.” Ka mea mai nga tuakana: “Tena, e tomo ki roto o te manu kia kite atu hoki matou i to ahua.” Ka tomo tera ki roto o te kukupa ka rere ki runga o te rakau, ka korikori, ka tatatau te upoko. Ka karanga mai nga tuakana ki a Maui: “Ko Maui koe?” Ka tungou tona upoko; ka tuaruatia ano te karanga: “Ko Maui koe?” Ka tungou ano te upoko. Ka mea mai nga tuakana ki a Maui: “Tena, rere mai”—ka rere mai, kua whakatangata i a ia. Ka ki atu a Maui ki a ratou: “Ka haere tatou kia kite koutou i toku haerenga ki raro ki te kainga e koroa nei e au, e tae ranei ki reira, kahore ranei.”

- 21

Ka haere a Maui ka tae kei te ara o tona koka ka unuhia e ia te pu mania, ka puare te whenua. Ka tomo ia ki roto ki te kukupa, ka poroporoaki iho ki ona tuakana, ka poroporoaki atu hoki ratou ki a ia. “Haere ra! Haere ra!” “E noho ra! E noho ra i to tatou kainga.” Ka rere ia, e rua ano hurihanga ka tae kei raro, ka noho ia i runga i te puriri, ka titiro ia ki te tangata e haere ana, e wahawaha ana i te kai nei a te kumara. Ka whakiia e ia ki roto ki tona ringaringa, ka tata iho te tangata ki te putake o te rakau e noho nei ia ka panga iho te hua o taua rakau, pa ana ki te upoko; ka titiro ake nga kanohi, ka karanga: “He manu! He manu! Tikina he tao hei wero.’ Ka tae mai te tao ka werohia, kaore e tu, ka rere ki tetahi kaupeka, ka werohia ano kaore i tu taua manu, ka rere ki te pa noho ana i runga i te tukuaru. Ka karangatia ano: “He manu! He manu! Werohia!”—ka werohia ano, kaore e tu. Ka karanga mai a Taranga: “Tena, kia haere atu au ki te titiro.” Ka kitea atu e ia e noho ana mai: “Ehara koe i a Maui; ko Maui koe?”—ka tungou tona upoko. Ka karanga ano a Taranga: “Tena, rere mai'—na, ka rere mai. I a ia e noho ana i te roro o te whare o tona koka, o tona papa, o nga tamariki a ona matua, ka tangi ratou ki a ia. Ka aua atu te tangihanga ka ki nga matua: “Kati te tangi”—ka mutu te tangi ka ki atu ki nga tamariki: “E hika ma! Haere ki te tiki ahi hei tao kai ake ma to koutou tungane.” Unga noa, unga noa, taringa tonu, te haere ia te aha nga tamariki ra. Ka mea atu a Maui ki tona koka: “E kui! Koia ano i taringa turi ai o tamariki; kati, maku noa e tiki he ahi.” Ka mea mai te kuia ra: “Auaka koe e haere ki te tiki ahi, koi hangarau koe ki to tipuna.” Ka mea atu ia: “Kaore, ko te ahi anake taku e tiki atu ka hoki mai ai au, kei hea te huarahi haerenga atu ki reira?” Ka mea mai te kuia ra: “Haere tonu atu i te huarahi e maro atu ana.” Ka haere ia ka tae kei te kainga o Mahuika, whanatu rawa e moe ana tera; ka whakaarahia e ia, ka mea ia: “E kui! E kui! Maranga ki runga, homai he ahi ki au.” Ka maranga ia ki runga ka titiro mai ki a Maui, ka mea mai: “No hea koe?’ Ka ki atu a Maui: “No konei ano.” Ka mea mai te kuia ra: “Ehara koe i konei, inahoki to ahua e rereke ana i nga tangata o tenei kainga.”

Ko taua kuia ra ko Mahuika he ahi katoa, te tinana, nga ringaringa, nga waewae, te upoko, nga makawe he ahi - 22 katoa. Ka kowhakina mai e ia i te toiti; ka miharo atu a Maui ki te ahi ka homai e ia; ka haere ka tae kei te wai ka tineia e ia, ka poko. Ka hoki ano ia ka ki atu ki te kuia ra: “E kui! Ka poko te ahi nei”—ka homai ano, ka haere, ka tae ano ki te wai ka tineia ano e ia, ka poko ano. Ka hoki ano a Maui ki a Mahuika ka mea atu ano: “E kui! Ka poko ano te ahi nei.” Ka ki mai te kuia ra: “E hika! Katahi ano te tangata porearea ka kitea e au ki a koe.” Ka mea atu a Maui: “He hinganga nohoku ki ro wai, na reira i poko ai te ahi nei.” “E hika! Katahi ano ahau ka mohio ki a koe, ea [era] pea koe ko te tangata e korerotia nei, e rongo nei hoki ahau, akuanei ra hoatu ai he ahi mahau.” Katahi ka makaia atu ko tona tinana tonu, ka oma tera a Maui, ka whaia e te ahi, haere rawa ake, ka haere ka puta ia te ahi ki mua i a ia, haere atu ai ka tomo ia ki roto ki te kukupa. Ka whakakukupa i a ia, ka haere ia i roto i te mura o te ahi, i te awhiowhio, i te hau, i te uira, i te kowha, i te whatitiri, ka he te manawa ka karanga ki ona tuakana: “E ta ma e! Tukua iho tetahi ki au.” Ka tukua iho te ua nehu; ka karanga ano ia: “E ta ma e! Tukua iho tetahi ki au.” Ka tukua iho ko te hukarere, kaore i poko; kei te ua patapataiawha nui whakaharahara katahi ano ka poko te ahi a Mahuika. Ka rere te morehu ki roto ki nga rakau.

Ka haere a Maui ki tona koka, ki tona papa ki a Irawhaki, ko te tane tenei a Taranga; ka tae ia ki te kainga ka riri mai tona papa me tona koka ki a ia, he kore nona kaore e rongo i te ako atu a nga matua. Ka mea atu a Maui ki a raua: “Hei aha maku ta korua korero, kaore ahau nei e whakarongo atu ki ta korua korero, hei aha maku!” Noho ana ia i reira whakarongo ai ki a raua korero, ka mutu ka haere ia ka hoki ki ona tuakana. Ka tangi ona tuakana ki a ia mo te ngaro roa i a ia, tangi ai ratou, a ka mutu ka haere raua ko te taokete ki te kainga i a Timurangi, i tona tipuna; ka ki atu ki a Irawaru: “E hoa! Ka haere taua kia kite au i taku tipuna i a Timurangi. Me homai e koe tetahi o o kakahu ki a au.” Kaore ia i whakaae ki te korero a Maui, a tera a Irawaru i noho puku tonu. Ka ki atu ano a Maui ki a ia: “Ka haere taua, me mau he kai ma taua kia ora ai taua te haere.” Ka ki mai a Irawaru: “E ora ana ahau.” Ka mea atu a Maui ki a Irawaru: “Kati ra, ka haere taua”—me te mau ano a - 23 Maui he kai mahana. Ka haere raua ka kumea e ia te whenua kia roa, nawai ra i haere noa a ka ngenge i te haerenga ka noho ki raro ka okioki i te ngenge. Ka kai a Maui ka noho a Irawaru, he whakatau ki te mau kai mahana; ko tona tikanga tenei o te tangata whakatau ki te mau kai hei oranga mona.

Ka hoki raua ki to raua kainga ka noho, ka haere mai nga tangata ki a Maui kia taia o ratou moko. Ka taia a ka oti, otira wa ake he mano nga tane, nga wahine i taia e tera, e Maui, e rua tonu nga ra i taia ai ka oti, makere rawa ake ka nui te pango o te ngutu o te wahine, nga moko o te tane. Ka mutu te ta ka mea a Irawaru ki a Maui: “E ta! Taia ake ahau.” Na, ka rekareka tera a Maui kia taia a Irawaru, kia whakakuritia e ia mo tona kaihakeretanga i tetahi o ona mahiti, he korenga kaore i hoatu e Irawaru ki a Maui tetahi o ona kakahu. Ka ki atu a Maui ki a ia: “Hoake taua ki te wai kia tutata ai taua ki reira.” Ka ki atu ano a Maui ki a Irawaru: “Takoto ki raro.” Ka takoto a Irawaru, ka taia e tera, e Maui, ka oti ka horoia ki te wai. Ka whakakuritia a Irawaru e Maui, ka kumea e ia nga taringa, te waha, te waero, te hiawero, nga ringaringa me nga waewae. Ka tohia ki te wai, ko tana karakia tenei:

“Ka tohi kuri ki te wai he au
Ko hine iaiere, ko hine iaiere tutuki ki motu tapu
Rarapa he uira
Huri atu e, huri mai e; huri atu e, huri mai e
Maku te uha, mau te toa; maku te uha, mau te toa
Whangai wareware koa ta taua kuri ki te wai moi au.”

Ka oti ka haere a Maui ki ko atu, ka paru a Maui, ka mutu te paru ka karanga ia ki a Irawaru, ka mea:“Irawaru e! Irawaru e!”—te whakao, te aha. Katahi ano ia ka moimoi: “Moi! Moi! Moi! Moi!”—haere mai ana he kuri, ka whangaia ki te paru o tera, o Maui, a Irawaru.

Ka haere ia ki te kainga, ka mea mai tona tuahine ki a ia: “E Maui! Kei whea to taokete?” Ka mea atu a Maui ki a ia: “Kei te wai tonu e horoi ana, mahau e karanga, ka kore e whakao mai ka moimoi e koe.” Na, ka moimoi te tuahine kua haere mai he kuri, ko Irawaru, na te taokete i whangai ki tona paru, koia e kai nei te kuri i te paru o te tangata; te putanga mai ano o Irawaru he kuri. Ka tangi haere te wahine nei ki te kainga, ka tae ki to raua whare katahi ka haere te wahine ki te whakamomori kia kainga e - 24 te taniwha. Ka riro i a Maui nga kakahu o Irawaru; ka mutu tena mahi a Maui.

Ka noho ratou i te kainga, ka kai ratou a ka mea mai ratou ki a Maui: “Tatou ki te whai.” Ka pakia e Maui tana whai, kua tu tana ko tona whakatauki tenei—“Ko te whai wawewawe a Maui.” Ka oti tena ka karanga mai ano ratou ki a ia: “E Maui! Taua ake a matou kai i roto i o ratou [? matou] ringa.” Ka tauwia [? tauia] e Maui, kitea katoa [] e ratou. Ka karanga atu hoki a Maui ki a ratou: “Taua ake hoki taku kai.” Ka tatau ratou, kaore i taea e ratou te tatau, nana marire i whakatuwhera i ona ringaringa katahi ano ka kitea e ratou. Ko tona whakatauki tenei “Ko te kai a Maui he ringaringa kautaha”—ka mutu tenei mahi a Maui.

Ka timata he mahi ke nana; ka noho a Maui i te kainga, ka haere nga tuakana o tera ki te moana ki te hi ika. Ka moe tera i uta ka whakarongo ia e amuamu ana nga wahine ki a ia; ka mea atu ia ki a ratou: “E hine ma! Ehara ahau i te tangata mangere ki te mahi kai, ki te hi ika. Ka mahi au i te kai pirau ake, ka hi ahau i te ika, ka whitikia e te ra ka pirau ano. E hine ma! Ka whakatakariri ahau ki a koutou mo to koutou mahi amuamua [amuamu] ki a au.” Ka mutu tona riri ki a ratou ka noho tonu ia i te kainga.

Ka puta te whakaaro i a Maui kia haere ia ki te tiki i te kauae o tona tipuna, o Muri-rangawhenua hei matau mahana. Ka whakatika ka mau ia ki tana tipi ka tipia atu e ia ki te ana o tona tipuna, ka haere ia whanatu rawa ia e mau ana tana tipi i te rua o tona tipuna. Ka kowhakina mai e ia te kauae raro o tona tipuna, ka mauria e tera ki te wai horoi ai, ko tana karakia tenei:—

“Horoia paki tura, horoia paki aro, horoia nei pirau
Ka horoi inei kerakera, ka horoia ki te wai a Kama.”

Ka mui tera te kokopu ki te kai i nga pirau o te kauae o Muri-rangawhenua, he kokopu tataraware. Ka mutu te horoi ka haere ia ki te kainga ka whiria he taura mo tana matau, ka oti te taura ka takaa e ia tana matau a ka oti. Ka noho ia ka u mai te waka o ona tuakana, ka nui te ika, ka iahi [aiahi] ka haere ia ki runga i te waka moe ai, ka moe i te riu. E po tonu ana ka haere nga tuakana ki te moana, ka toia to ratou waka, ka manu ki te moana, ka hoe ratou, ka tae kei nga taruke ka huti, ka mate te koura. Katahi ano ia ka kitea e ratou, ka maranga hoki ia ki - 25 runga noho ai. Ka riri ratou ki a ia ka mea kia whaka-hokia ki uta; ka kumea e ia te moana kia roa, ka titiro ratou ki te roa ka ki ratou—“Kati, waiho.” Ka ki atu ratou ki a ia kia haere atu ia ki te ihu noho ai; katahi ano ia ka rekareka, ka haere ia ka tae kei te ihu ka noho ia. Ka hoe ratou ka noho tonu ia, ka mea mai: “Auaka e hoatu he hoe ki a ia kei toroa e ia ki te moana.” Ka hoe ratou, ka tae kei te tauranga i tau ai to ratou waka i tetahi rangi ka mea atu a Maui: “Kaore, erangi me hoe ki waho atu na, kei reira te nuinga o te ika.” Ka mea ratou: “Koia pea kei a ia”—a ka hoe ano ratou; ka karanga a Maui: “Me tuku te punga”—ka tukua atu ki te moana. I runga tonu e haere atu ana nga aho kua mau tera te kai nei a te ika, ina noa na kua tomo to ratou waka i te mahi a te ika, me te noho tonu ano ia. Ka mea atu ia [a Maui] ki a ratou “Homai tetahi mounu ki au.” Ka mea mai ratou ki a ia: “Kaore e hoatu he koura ki a koe.” Ka whaka-tauki atu ia ki a ratou: “Akuanei koutou kite ai i te mahi a to koutou teina.”

Ka kore tonu e homai ka motokia e tera tona pongaihu ka pakaru te toto ka mounutia ki tana matau. I runga tonu e haere atu ana kua mau kua kumekume te ika ki tana matau, ki te kauae o tona tipuna. Ka tapikitia e ia ka mau ka … iho te ihu o te waka ki raro ki te moana, ka mataku nga tuakana, ka tangi, ka aue, ka karanga mai ratou ki a ia: “Maui! Tukua atu to ika, ka mate tatou i a koe te patu, te whangai ma te ika e kai.” Ka mea atu ia ki a ratou: “Kaore e tukua e au taku ika, katahi ano hoki taku ika.” Katahi, ano ia ka karakia, ko tana karakia tenei:

“Taku ika, taku ika, te ika weroti, te ika werota
Ka hi te moana ki …
Ka hapahapai he toka a nuku, ka hapahapai he toka a rangi
Tau tika, tau tonu, tau nu [? tonu] ki te hapai rangi e.”

Ka eke te ika a Maui ki runga, ko te whenua e takoto nei; na nga tuakana o tera i takatakahi, koia e kino nei te whenua, e pari nei, e raorao nei, e hiwi nei, e maunga nei, e tupu kino nei, e whakarihariha nei. Me he mea kaore i takatakahia e ona tuakana kaore e kino te whenua, tera e takoto pai te whenua. Ka mutu tona whakatauki ko te Ika a Maui tenei whenua.

Ka timata ano he mahi na Maui, ko te herenga a tera i te ra kia roa ai te tangata ki te mahi oranga mona hei - 26 kai mahana, kia ora ai tona tinana; ko tana karakia tenei:

“Ka here i o ihiihi, ka here i o wanawana
Ka here i o puapua, ka here i o mahamaha
Ka here i te ure nui o Maui
Hei kona koe, e te ra, tu mai ai
Tu ki tipua, tu ki tahito, tu ki maeneene [maneanea]
Tu ki marua nuku.”

Tu tonu te ra. Ka mutu tenei mahi a Maui.

Tenei ano tetahi mahi a Maui; ka hiahia tera kia haere kia kite i a Hine-nui-te-po. Ka mea atu ia ki tona papa, ki a Irawhaki: “E koro! Karakiatia ake au kia haere au kia kite i a Hine-nui-te-po.” Ka haere raua ki te wai, ka karakiatia a Maui e tona papa, ka mutu mea atu tona papa ki a ia: “E tama! Ka mate koe, i hiki to taua karakia, he mate mohou. Ka whakarongo ki te ako ka ora koe, ka kore koe e whakarongo ki te ako ka mate koe.” Ka mea atu ia ki tona papa: “E koro! Ka taea e au nga mea katoa, kaore tetahi mea e ngaro ana i ahau, ka kitea katoatia e au te mate raua ko te ora.” Ka mea mai tona papa: “Ka mate koe, haere ra i runga i o hiahia kuare taikaha.” Ka haere ia ka tae ki ona hoa ki a Hitakataka, ki a Homiromiro, ki a Tititi-pounamu, ki a Horehore, ki a Toitoireka, tokorima ona hoa, ko tera ka tokoono. Ka haere ratou ka tae ki te ara ka whakaako i a ratou, ka mea atu ia ki a ratou: “E hoa ma! Tenei taku korero atu ki a koutou, ki te haere ahau ki a Hine-nui-te-po kaua koutou e kata ki ahau. Ki te tomo atu ahau ma te whero puta rawa i te waha, a ki te tomo mai ahau i te waha puta rawa i te whero katahi ano koutou ka kata, ka ora hoki ahau, ka mate a Hine-nui-te-po i ahau.”

Katahi a Maui ka haere, ka tae ki a Hine-nui-te-po, rokohanga atu e moe ana tera; ka tomo atu ia i te whero puta rawa i te waha, ka kutia e nga puapua o Hine-nui-te-po. Ka kata nga hoa o Maui, ka kutia e nga niho o tera, ka mea ona hoa—“Maui ki te hangarau ki a Hine-nui-te-po.” Me he mea kaore i kataina e ona hoa e kora a Maui e mate, penei ka ora tonu, ka ora hoki nga tangata katoa o te ao, tena ko tenei ka mate nei a Maui ka mate katoa hoki nga tangata o te ao. Me i ora ana ia ka ora katoa nga tangata, na ona hoa i kata i mate ai a Maui-tikitiki-o-Taranga, mate rawa ake ia kua whai uri ki te ao, kua whai mokopuna. Ka mutu nga mahi a Maui.

1   It will be remembered that in the version collected by Grey the tree was said to be a manapau; “a species of tree peculiar to the country from whence the people came, where the priests say it was known by that name.”