Part one

1. From conception the increase
From the increase the swelling
From the swelling the thought
From the thought remembrance
From the remembrance the consciousness, the desire
The world became fruitful:
It dwelt with the feeble glimmering
It brought forth the night
The great night, the long night, the lowest night
The thick night, the night to be felt, the night to be touched
The night unseen, the night following on,
the night ending in death:
From the nothing the begetting
From the nothing the increase
From the nothing the abundance
The power of increasing the living breath:
It dwelt within the empty space
It produced the atmosphere which is above us
The atmosphere which floats upon the earth
The great firmament above us
The spread out place dwelt with the glowing dawn
Forthwith was produced the sun:
They were thrown up above as the chief eyes of heaven
The early dawn, the early day, the midday
The blaze of day from the sky
The sky which floats above the earth
Dwelt with Hawaiiki:

Part Two

2. Io within the breathing space of immensity
The universe was in darkness with water every where
There was no glimmer of dawn
No clearness of light
And Io begun by saying these words
That Io may cease to remain inactive
“Darkness! Become a light possessing darkness”
And at once the light appeared
Io then repeated these self same words in this manner
“Light become a darkness possessing light”
And again an intense darkness supervened
And a third time Io spoke
“Let there be one darkness above
Let there be one darkness below
“Let there be a darkness unto Tupua
Let there be a darkness unto Tawhito
It is a darkness overcome and dispelled”
And a fourth time Io spoke
“Let there be one light above
Let there be one light below
Let there be a light unto Tupua
Let there be a light unto Tawhito
A domain of bright light”
And now a great light prevailed
Io then looked to the waters which compassed about
And Io spoke a fifth time
“Waters of Tai Kaama be ye separate!”
Heaven being formed the sky became suspended
And at once the moving earth lay abroad:

Part Three

3. The waters of the oceans that are in the world
Were created by waters
And then grew the land
The earth taken upon maturity to wife by the sky father
Next the minor vegetation
Growing each after its own kind
Next the animals and dogs of every species
Next the birds of different kind
Next the moon the sun and all the stars
Next Hine Ahu One and Hine Titama
By these all from the very first down to the creation of woman, mentioned each in its own period, growing up in their own time, increasing in their own periods, each conceived after their own manner and time of whatsoever nature, each had its own conception or sprouting.
We now understand that this is the nature of all things and each thing has its female through which it conceives; whatsoever there is has a wife; there is nothing that stands alone without its female.
All things have their female counterparts:

Part Four

4. There is a creative principle
Which is itself uncreated
There is a principle of change
Which is itself unchanging
Te Kore is able to create life
Te Kore is able to effect change
That which is produced cannot but continue producing
That which evolved cannot but continue to evolving
Hence there is constant production and constant evolution
The law of constant evolution at no time ceases to operate
That which is once involved in the destiny of living things
Can never be annihilated
So it is with Io and Oi
So it is with the four seasons
Io and Oi are the positive and negative
Principles of nature alternating
Predominating in day and night
Khwan and Khien
Yang and Yin
Te Kore we may surmise to be alone in it self
The supreme
The non engendered
How can it really be proved
We can only suppose that it is mysteriously one
Without beginning and without end
Te Kore goes to and fro and its range is illimitable
We may surmise that it stands alone
And that its ways are inexhaustible
The spirit of the valley dies not
It may be called the mysterious feminine
The issuing point of the mysterious feminine
Must be regarded as the root of the universe
Subsisting to all eternity
It uses its force without effort
That then which engenders all things is itself engendered
That by which all things evolve
Is itself untouched by evolution
Self engendered and self evolving it has in itself
The elements of substance, appearance, wisdom
Strength, dispersion and cessation
Yet it would be a mistake to call it by anyone of these names:

Part Five

5. The ancestors regarded Io and Oi as controlling the sum total of heaven and earth.
That which has substance is engendered from that which is devoid of substance;
Out of which then were heaven and earth engendered?
They were engendered from Te Kore and came into existence of themselves.
There is a great principle of change, a great origin, a great beginning, a great primordial simplicity.
In the great origin lies the beginning of substance.
In the great beginning lies the beginning of material form.
After the separation of Io and Oi, classes of objects assume their forms.
In the great simplicity lies the beginning of essential qualities.
When substance, form, and essential qualities are still indistinguishably blended together it is called Ngaro.
Ngaro means that all things are chaotically intermixed and not yet separated from one another.
The purer and lighter elements tending upwards made the heavens;
The grosser and heavier elements tending downwards made the earth.
Substance harmoniously proportioned became humanity;
And heaven and earth containing thus a spiritual element, things were evolved and produced.

“And so herein ends the Five Pou of Maaori Cosmogony”

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