Chiefs and Priests of The Deluge
Tikiauha: was the first man from Hawaiki.
Io Wahine: was the first woman from Hawaiki.
Aioteki: first born son of Tikiauha.
Aioterea: second son of Tikiauha.
Aiowhakatangata: first son of Aioterea.
Rakiroa: was the most learned priest in regard to all the ceremonies and incantations to be performed to Io.
Tiputupunuiauta: was he whose prayer obtained the power of Tane when the heavens let the rain down and filled all the land with water, and destroyed all the people; but he and his children were saved.
They were: Parawhenuamea, Tiu, and Reti.
The power of Io followed Tiputupunuiauta when he and his children went in a covered waka on the face of the waters, as if it were dry land, for the space of eight moons.
Takararo: the man of the greatest designing and constructive knowledge, was the son of Parawhenuamea.
Tutawake: was formed by Io from the loins of Houmea; and when the time drew near that he should be born he sent his messengers before him.
His elder brothers wished to kill the messengers, but were not brave enough to attempt the deed.
On this account Tutawake began to repeat his incantations, on the completion of which he came forth, with a hani in his hand; and when seen by the people of Tairea they wondered.
He addressed the great nations of the world, and said, "Hearken to my words;" but they would not listen: hence he destroyed the thousands of Tairea, and drove multitudes of them into the forests.
This was called the battle of Taiparipari.
Ruataiao: was the most learned in all matters relating to life.
He preached the words of life to Ruataipo and the greater portion of his people.
Ruataiao called to those disobedient people, and said, "Hearken."
''I am possessed of the power to make peace and give life to this world."
"I possess the knowledge of true worship."
"I also have the knowledge of eating temperately."
"I have the power to keep man from looking aside."
"I have also the power to make fire burn for sacrifice and for the service of man."
I have the power to teach man not to eat whilst walking."
"I have all power over life in this world."
He laid before Ruataipo the whole of this knowledge; but that proud disobedient evil-doer would not heed the words of Ruataiao; but persisted in doing evil.
This caused Ruataiao to draw out his left hand over Ruataipo and all his people, and send them by thousands to destruction.
Marohi: succeeded Ruataiao, and preached the doctrines taught by Ruataiao.
Whena: He who first preached to Harutu and his people; but they did not hearken to the teaching of Whena, nor would Harutu listen to his words.
Whena therefore called, and said, “I will soon bring confusion on you."
He drew aside the power that restrained evil falling on them.
Death came on that obstinate people, and Io killed all that unbelieving race.
Katahua: He who spoke strictly in accordance with what his parents taught him.
Turangi: He who strictly fulfilled all the laws laid down by Tane.
Wi: He who had great power to expound all the laws promulgated by Tane, and for this derived the wisdom and power from Io to conduct Tupunuiauta and his children on the face of the waters when they went in a covered waka.
Wi spoke to Wa, and Miru, and all the tribes, and said, “O friends! Hearken to the words by which we may be saved: Live peaceably, do not work evil, do not be disobedient, do not be intemperate, do not offer false, lying worship, but let worship be true."
But these people and their leaders resisted.
Wi spoke privately to Wa and Miru, and said, “O young people!"
"You two hearken to my word which I now utter: When you eat give thanks."
"Educate and build up the soul that it may go correctly to the world of spirits."
"Believe what I now tell you, as this is the truth of the world."
They did not hearken.
Wi thus preached for two years to that unbelieving people.
He then called to them, and said, “Friends, hearken. Soon on the morrow the land 'will be overturned by Io."
And when the days were fulfilled he prayed to Io; and the pa of Wa and the pa of Miru were overturned, and thousands of their people were killed in the overturning.
Hua: The man who practised the evil deeds of Tumatauenga and Rongomaraeroa.
Aioriri: The great man who up held the doctrines of Ruataiao.
Puta: The man who was commissioned to call on all the people of the world to believe in Io.
He built a temple in which to teach men how to become noble.
The tribes were rebellious, and called to Puta, and said, ''O son! Can your worship save you?"
"Or will the sacredness of your temple save you?"
Puta replied, "Friends, hearken to the words which tell of the works of Io; the words which were given to Tane; the words I now disclose to you; or soon the hosts above will make an accusation."
That proud people answered Puta, and said, “Friend, your words are lies."
Puta was grieved with Mataaho, as he was the most obstinate unbeliever, and wished to be the sovereign of all the world.
Puta, addressing him, said, “O young man! You are an evil man."
"You are attempting to ignore the doctrine of Tane."
"You have all heard my word, which I utter to each and every pa."
"Tomorrow an accusation will be made by Rangi against the world."
Soon after this the child of Puta died.
The child was his first-born, and lord of all his family.
Puta cut the big toe off the child's foot and cooked it in an oven, and with karakia and ceremonies took the sanctity off the toe; he then put it into his mouth and spat the slaver produced by it over all the houses.
Then he took into his hand a calabash containing the sacred offerings of life, and, having arrived on the bank of a stream, he opened the calabash, and then closed it again; and saw a cloud standing in the heaven, bright as the brightness of a fire burning on the earth.
He called to Rangi to overturn the earth, and he struck the earth with his knife, and the earth turned upside down, and all the people of the world perished.
Puta and his people alone were saved.
Thenceforth this has been rehearsed as the overturning of Mataaho by Puta.
Temorina: He who was learned in the ceremonies and thank-offerings for food.
Rakawerewere: A noble man whose appearance had never changed.
Other men changed and grew old, but he kept his youthful countenance even unto death.
Tuterakinoa: He whose face was like that of God.
Huiauaawa: He who worshipped on the breast of Rangi.
Ruatipuatupua: The man who was ignorant, and perplexed himself with his dream.
He could not understand his dream, and was entirely absorbed in the thought of it.
Tewhaipo: He who was baptised in the water by his grandparents, and smitten with leprosy.
His skin was not like that of other men, but all white and leprous.
Kaeho: He who was complete in all the knowledge pertaining to Io.
Karuaipapa: He who taught all the ceremonies and worship of the gods.
Tuake: was most learned in all the laws of Tane.
Tukitukipapa: He who worshipped at the loins of Io.
Taketake: He who knew how to build a beautiful house for himself, and with whom originated the customs and karakia performed over new houses.
Rokonui: was his own enemy, and was driven into the forest by a war-party.
Turangi: He who was as fierce as Tumatauenga and Rongomaraeroa to wage war.
He was very powerful.
Tutehounuku: He who exalted the incantations and ceremonies of Tumatauenga and Rongomaraeroa.
Pumateaio: He whose virtuous life procured the constant presence and the blessing of Tane.
Tuhotoariki: The most empty, vain, and self-complacent of men in the world.
Waihonuku: A great teacher of all the various ceremonies and karakia.
Rupetu: He who studied and practised the doctrines of Ruataiao.
Rakinuia: He who exceeded all men in selfishness and vanity.
Tahauri: He who was bold to teach all the rites, ceremonies, and karakia.
Tautini: He who was good and kind, and diligently taught the customs and ceremonies of worship when it became known that the world was to be drowned.
Tari: He who guarded those things which God gave into his charge.
To him was given power over all things.
He discovered and taught the art of making fish hooks from wood.
Rakuru: He it was who first committed theft, by stealing the fishing-hook belonging to Tari.
The wood of which the hook was made was dedicated to Io.
Rakuru saw that the hook always caught fish, and therefore stole it.
Tari was grieved at his loss, because the hook had the power of Io on it.
Tari called an assembly of all the aged men of the Tribe of Reihi, and inquired of them where his hook was.
They were not able to inform him.
Tari prayed to Io that the thief might be discovered, and then the people saw the hook exposed in the scrotum of Rakuru.
Tari called to the assembly, and said, “Friends, we have seen the matter revealed, and Rakuru has my fishing hook."
Rakuru was ashamed, and went to commit suicide.
Tari said to his sister, Hineitaitai, "Go and counsel your husband; and if he confess and show where the fish-hook is, I will forgive him, and so evil will be averted from you all."
Rakuru was in the act of committing suicide, and, when nearly dead, she said to him, “O friend! Have you the fishing-hook of your brother-in-law?"
“Yes," he said; “here it is with me."
She asked for and obtained it.
She put it into her mouth, and went two days on the sea of Wairapua, and was seen by Kumikumimaro, who took her as his wife.
They lived by faith.
They had neither garments, nor food, nor house, nor water; but they prayed to Io to give them those things.
Io gave them what they asked, and built a house for them.
Hineitaitai conceived and brought forth a son, who was called Tautini.
He was the man whose knowledge of Io was the most perfect.
Titipa asked and obtained his canoe from him.
Tautini was afterwards sorry for the loss of his canoe; but Io said to him, “Make a waka of wood, and let it be the size of a paka, and let it be painted outside with reperepe."
Tautini did so.
The water could not get into the waka.
He went on a voyage in it.
Io guided him.
After two months spent on the sea he arrived at Rewanui, the home of Titipa, and there saw his own waka out on the sea, with men in her, fishing.
They saw the waka, or bowl, of Tautini floating on the sea, and wondered at its fine appearance.
They lifted it up and took it into their waka, and patted and rubbed it with their hands.
They went on shore, and all the people were rejoiced at the beauty of the new waka.
It was at that time very light, and they carried it on shore; but shortly afterwards they found it was heavy as a hill of earth, and they were not able to lift it.
Then they left it on the sea-shore, and on the morrow all the people saw that a house had been erected, and a stage had been put up on which to keep food, and there were many garments there and much food collected.
Tautini was lonely in his house by himself; but two women, Timua and Tiroto, came and saw him and his property, and desired him as their husband.
He stayed there two years, and recovered the fish-hook of his uncle Tari; and his heart was rejoiced, as he had obtained that for which he had voyaged so far, and travelled through so many lands.
But he stayed in that land for many years.
The food he wanted and the garments he required he prayed to Io for, in accordance with the teaching of Tane.
When the time was fulfilled he went home.
Rewarewa: was a good man, and believed and taught all the ceremonies and karakia of Io and Tane.
Takaroa: was a just and most learned man in the doctrine and teachings of Tane.
Takirau: He who boldly taught all the laws of Tane.
Rakiniii: was learned in and practised the doctrines taught by Tane.
Pekeitua: A good and upright man, to whom Io Matua gave power to carry out all his projects.
Men had become very numerous on the earth.
There were many great tribes.
Evil prevailed everywhere.
The tribes quarrelled, and wars were frequent.
The worship of Tane was neglected, and his doctrines openly denied.
The teachings of Parawhenuamea and Tupunuiauta respecting the separation of Rangi and Papa were disputed, and men obstinately opposed their doctrines, and declared them to be false teachers, and asserted that Rangi and Papa were now as they were when the world was made, and that Tane had not done any of the things he was said to have done.
But Parawhenuamea and Tupunuiauta continued to preach until the tribes cursed them by saying, “You two can eat the words of your history as food for you, and you can eat the heads of the words of that history."
Then these two teachers were very much grieved because of the words Eat the heads, and they became angry.
Then they commanded the people to build a house in which to teach the ancient legends and history, and the knowledge of the doctrines of Tane, and also the incantations and ceremonies for all occasions.
Then were the people filled with sorrow, and turned aside, and uttered the curse of Eating the heads.
Tupunuiauta and Parawhenuamea then got their stone axes and cut down totara, and kahikatea, and other light-timber trees, which they dragged together to the source of the River Tohinga.
They bound the timber together with vines of the pirita and ropes, and made a very wide raft.
When the waka had been built, the incantations of Whakapio were repeated to Io.
Then Tupunuiauta and Parawhenuamea repeated together an incantation, and put some water into a paua-shell, and used the water in the ceremonies, and repeated the incantation, and built a house on the raft, and put much food into it; fern-root, kumara, and dogs.
Parawhenuamea and Tupunuiauta then repeated incantations, that rain might descend in such abundance as would convince men of the power of Tane, and prove the truth of his existence and the necessity of the ceremonies of worship for life and for peace, and to avert evil and death.
Then these teachers, with Tiu, Reti, and a female named Waipunahau, got on the waka; but here were other women on the waka besides.
Tiu prayed and repeated incantations for rain.
Now, Tiu was the priest on the raft. The staff representing rain had been set up.
He prayed that rain might descend in great torrents; and when it had so rained for four or five days and nights, he repeated incantations that it might cease, and it ceased.
On the next day the flood had reached the settlement, and on the following day the waka began to be lifted by the waters, and floated down the River Tohinga.
The water was now great, like an ocean, and the waka began to move about hither and thither.
All men and women and children were drowned of those who denied the truth of the doctrines preached by Tane.
The waka now floated away; and these are the nights and moons, and the matters relating to the days, and also to the works which were performed by those on the waka whilst they floated about, even to the day it again touched the land:
It floated on down the river Tohinga, and came to the Auwhiwhi, Aumatara, Aukuha, Aupuha and Aumahora.
The waka here was unimpeded, and descended, going straight on in the stream.
It came to the Autiti, Aukokomo, Auhuri, Autake, Auwhawhao, Aukawhangawha and Aumate.
The stream now ceased to be, and the current went right on, and down, and heaved, and went forward, and sighed, and came to Hawaiki.
The waka was now quite out on the sea, and arrived at To, Tapa-tapa, Ngarimu, Te Tukunga.
When they got to Tapatapa those on the waka repeated karakia and performed ceremonies and called aloud the names of the gods; and when they arrived at Ngarimu they repeated the ceremonies and offered sacrifice to the gods.
When they arrived at Te Tukunga, they repaired the raft with great energy, and by friction procured sacred fire.
Parawhenuamea took grass, and held it over the sacred fire and took it away again; again he held it over the sacred fire.
This he did so that they might cook food for themselves on that fire.
He took the grass from the fire and divided it into small bundles.
One for the gods was the first laid aside, one for the males of mankind, one for the females, and one for the aged females; and then one, with some fern-root, was offered in recognition of their being preserved whilst being carried hither and thither by the flood, and as an offering from those who at harvest-time take the first fruits from the crops.
This was for the male line only; another like it was also offered for the female line.
When these presentations and thank-offerings had been made to the gods, they took some fern-root, and with it touched the lips of all first of the men, then of the women, and then of the children.
Then, for the first time, they partook of cooked food.
They lived on this one meal for two days, and did not eat of any other food from the time they had performed the thank-offering to the gods.
They now saw goddesses wandering on the face of the ocean.
They were Hineahua, Hinerakarangatai, Hineapohia, Karenuku and Karerangi.
These came to make a commotion in the sea that the waka might be destroyed and those on it might perish.
The sea was boisterous, but the raft and its occupants were not overwhelmed.
The waka floated on, and came to Tewiwini, Tewehi, Tewana, Tepa, Karetuatahi, and on to the second, and to the third, and to the tenth ripple, and they arrived at Tetarawa.
At this time expired the sixth moon of their living on the waka and of their drifting on the ocean.
The waka still drifted on, and came to Tehiwi, Tewhana, Teriaki, Tehapai, Tetiketike and Terahirahi.
At this time Tiu had a desire to land on the shore.
They went on till they came to Tekapunga, Tewhatinga, Tehoronga, Tewhakahuka, Tewhatitata, Pouhoatu, Tuturi, Ekenga, Uta, Maerauta, Tira and Moananui.
When they had been floating about on the waka for seven moons, Tiu spoke to his companions and said, “We shall not die; we shall land on the earth; “and on the eighth month he added to his words, and said, "The sea has become thin ; the flood has begun to subside."
Parawhenuamea and Tupunuiauta asked him, “By what do you know?”
He answered, “By the signs of my staff."
He had kept his wananga, on one side of the deck, where he performed his ceremonies and repeated his incantations, and observed his staff, which he also kept there; and by his knowledge and constant devotion to his ceremonies he understood the signs of his staff.
Hence he again said to his companions, “The blustering winds of the past moons have become less strong."
"The great winds of the past moons have become weaker now, and the winds of this month have died away, and the sea has become calm."
On the eighth moon the rolling motion of the waka had changed: it now pitched up and down and rolled.
Hence Tiu thought they were near to land, and that the sea had become shallow.
He said to his companions, “This is the moon on which we shall land on dry earth, as the signs of my staff indicate that the sea is becoming less deep."
All the time they were floating about they repeated the karakia and performed the ceremonies to Tane.
They landed on dry earth at Hawaiki.
They thought that some of the people of the world might perhaps still be alive, and that the earth might have the same appearance as it had before the flood came; but on landing they saw that there was not one human being left alive, and the land had materially changed: it had cracked in parts, had been turned upside down, and had been confused by the power of the flood; and they found that they were the only survivors of all the tribes of all the earth, and that the earth had completely changed in appearance.
When they landed on the earth their first act was to perform ceremonies and repeat karakia.
They performed these to Tane, to Io Matua, and to Rehua, and all the gods.
Sea-weed was the sacred offering given in place of slain sacrifice.
The ceremonies and karakia, with the offering, were first performed to Te Po, then to Te Ao, then to Te Kore, then to Te Maku, then to Io Matua, then to Rehua, and lastly to Tane.
In offering this sacrifice they held the sea-weed in their hands, and repeated the incantation to each god in succession.
As they addressed each god consecutively, a portion of the sea-weed of the length of the two thumbs of the priest was broken off the main piece.
Each god was addressed at a different spot.
The altar to each god, on which each offering was left, and before which the karakia were repeated, was a root of grass, a shrub, or tree, or flax-bush.
These were the altars of the gods at that time; and now, if any of the people of the tribes go near to such altars the food they have eaten will swell in their stomachs and kill them.
The chief priest alone may go to such places.
If the people go to such sacred spots, and afterwards cook food at their settlement, that food would kill those who ate it.
It would be cursed by the sinful act of desecrating the sanctity of the altar; and the punishment on the eaters would be death.
When all the ceremonies and customary acts had been performed for the removal of the tapu, fire was obtained at one of the sacred places by friction.
Some sea-weed was scorched, and the chief priest took a bundle of grass in his hand, into which he put some of the fire.
Whilst it blazed he divided the bundle of blazing grass into as many portions as there were pieces of sea-weed on the separate altars for the gods.
Thus each piece of sea-weed had a piece of burning grass near to it.
The priests then placed a piece of rimu on each fire, and these were presented as an offering to the gods for their rescue from the flood, and for their delivery from the goddesses who attacked them whilst on the raft, and for their lives being preserved to land at Hawaiki.
The ceremony and karakia of thanks were also offered for the females, when the names of all the goddesses were repeated.
These were the female gods of Te Po, of Te Ao, of Te Kore, Koretewhiwhia, and the goddesses of all Te Kore Te Tamaua, and even the female Papa, with whom the offerings ceased.
This having been done, the high priest went to a little distance and pulled at a bunch of grass, but not sufficiently strong to pull it altogether out of the ground; beneath it he deposited a piece of the sea-weed which had been offered to the gods.
Each piece of sea weed was deposited under a separate root of grass, on the conclusion of which the incantation Moanauri was repeated.
Another ceremony and its karakia were now performed; namely, the incantation of Huritakapau.
The high priest, with a branch of a tree in his hand, went to the edge of the water, and, dipping the branch into it, he then turned and faced the people, who were there, while sitting a short distance from the spot on which the sea-weed was laid.
Standing there, he waved his hand towards them, and threw the water in their direction.
This he did three times.
Then, returning to the people, he sat down by a fire produced by friction, in which to cook some fern-root as an offering for the company rescued.
The people now for themselves produced a fire by friction, and on it roasted some pieces of fern-root.
Then one of them took the piece which had first been roasted, and stood aside from the fire, and, going near to the sitting high priest, he strode four paces in front of him whilst the priest chanted an karakia.
He then commanded the man to hold the fern-root up in one of his hands.
The priest chanted another karakia, and commanded the fern-root to be let down again and to lift up the other hand with another piece of fern-root in it.
The fern-root was held up in the right hand first, as in the right hand was held the offering to the senior gods, and because the right hand and the right side of all men are sacred to Tu, the god of war.
The priest chanted another incantation, and stood up, and went and took the first piece of fern-root out of the hand of the man, and gave it to the most sacred woman, who took it and passed it under her thigh and ate it.
But in some instances she only ate part of it.
Taking a root of grass, she offered it and the uneaten portion of the fern-root to all the people, who ate the fern-root and threw the root of grass to where the sacred fire had been burning.
The other piece of fern-root was taken out of the other hand and given to another aged person, who passed it under her thigh and ate it.
Staying where they were, they sat until the sacred fires all went out, and the sun had set on the first day of their restoration to dry land.
In joy they procured a fire by friction, and cooked food, ate, and slept.
On the morrow, when they awoke, they produced fire by friction, and heated the umu Hurihangatakapau.
Food was put into it, and when cooked it was placed in front of the high priest, as he sat retired from the rest ; and when he had partaken of it others of the sacred men and women of the people consumed the remainder; and then, looking up, they beheld the rainbow Kahukura and Rongonuiatau in the sky ; to which Tiu at once offered sacrifices ; and then they discovered that Tekaniuhi and her female attendants were the deities who, in answer to the prayers of Tiu and Parawhenuamea, had caused the rain to descend, and had vomited up the great swelling of the water which had destroyed all the rest of mankind, and who thenceforth dwelt below the end of the sky, whence they drive the water to produce the ebb and flow of the tides we now see.