The final story in the series of creation according to Maori legend.

Tanematua took Hineahuone (as she was now called), for his wife. Their first born daughter was Hinetitama. We now turn to the story of Hinetitama. Tanematua took her as a wife and in the Aonui month of the Orongonui season (Pipiri) she gave birth to Hinerauwharangi. After a while Hinetitama, watching her child with her husband, became curious as to who her father was, for she had no recollection of her father. She pondered on this for a few months and then asked Tanematua. He evasively referred her to the posts of her mother's house.

A great dread came over Hinetitama as she began to suspect the truth and asked a second time. Tanematua did not reply, but made an unmistakable gesture. Hinetitama, so shocked, told Tanematua that she could not continue in the world of light but would seek the protection of her grandmother, Papatuanuku, and would retire to the lower world.

Her reply epitomised her grief and abandonment, "The path of Tahekeroa to the lower world shall be layed down for all time. From the Muriwaihou I will look up to you and our offspring moving in the world."

Tanematua opposed her but Hinetitama, disillusioned and saddened, was determined to leave him. Her final words were full of foreboding to mankind, "Remain, O Tanematua to pull up our offspring to the day, while I go below to drag them down to night."

She chanted karakia which weakened the power of Tanematua and sent the children to sleep. Her last gift to him was the Adam's apple which was placed in his throat in token of their relationship.

When all was quiet, she descended to the entrance of the lower worlds where Tutewatawata the guardian of Tatau o te Po greeted her and attempted to dissuade her from her purpose, but knowing the consequences Hinetitama remained firm and replied that her reason for going to the worlds below was to protect her children of the Aoturoa.

Her actual words were, "Let me remain, that I may catch the living spirit of my descendants in the world of everlasting light." This is how the world received its name Aoturoa. It was at this time that Hinetitama changed her name to Hinenuitepo.

Never forget that Hinenuiitepo as a young woman fled from her shame and yet had a great unconditional love for her innocent offspring and all their descendants to come throughout the centuries. Although she first trod the path to Rarohenga, she still remains at the end of the path to welcome her children. The body of man perishes and decays but the wairua goes to Rarohenga to be looked after eternally by someone who once was of the world of light and because of circumstances became the Guardian of Death.

Tumatauenga is the guardian of wairua of man, Tanematua is the guardian of man in life and Hinenuiitepo is the guardian of man in death.

The bulk of these translations were obtained from www.maori.org.nz, although another good source I found more recently is maaori.com if you're interested in more information.

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The continued story of creation according to Maori legend.

This is the story of how Tane, the progenitor of mankind, of the forests and all the creatures of the forest, ascended through the many realms to the uppermost realm, occupied only by Io-Matua-Kore, God-the-Parentless, and there obtained from Io the three baskets of knowledge. Tane returned to Earth with the knowledge, which enabled the survival of humankind on Earth.

According to the ancients there are twelve Rangi or realms, which some call heavens, beyond this earthly realm; these are their names: Tikitiki-o-rangi, Tiritiri-o-matangi, Rangi-naonao-ariki, Rangi-te-wanawana, Rangi-nui-ka-tika, Rangi-mataura, Tauru-rangi, Rangi-matawai, Rangi-mareikura,,Rangi-parauri, Rangi-tamaku, Rangi-nui-a-tamaku-rangi.

The last one is the realm of Rangi-nui, Sky Father, and is the nearest to our earthly realm. In each of these realms reside both male and female "Apa", spiritual beings. Io, the supreme spiritual power, resides in the uppermost, at Tikitiki-o-rangi. Many are his names: Ko Io, Ko Io-nui (almighty), Ko Io-Roa (eternal), Ko Io-Matua (parent), Ko Io-te-Wananga (all wise), Ko Io-taketake (foundation of all), Ko Io-te-waiora (fountain-head of life), Ko Io-Matangaro (hidden ), Ko Io-Tikitiki-o-Rangi (supreme over all realms), Ko Io-te-Whiwhia ( all encompassing), Ko Io-Mataaho (glorious one).

Io decided that one of the children of Ranginui and Papatuanuku should ascend to his uppermost realm to obtain the three baskets of knowledge, the wananga, for the children of the primal parents, and for mankind to come. So he sent his messengers, Rehua, Ruatau and Paoa down to earth to report to him about things in that realm. On their return he decided that the seeker of knowledge should be chosen from among the offspring of Rangi and Papa by the offspring themselves. He said "Go to Tu-te-aniwaniwa, to Wharau-rangi, to Huaki-pouri and ask who among them shall seek the wananga".

Whiro-te-tipua, Uru-te-ngangana and others lived at Tu-te-aniwaniwa. Tumatauenga, Tamakaka, Rongmaraeroa and others lived at Wharau-rangi. Tane, Paia and others lived at Huaki-pouri.

Whiro said that he would be the one to get it, but those at Wharau-rangi said it should be Tane. When Rehua asked the question at Huaki-pouri, Tane said "I will ascend to the uppermost realm to get the wananga and the two sacred stones." He said he would ascend by way of "Te Toi Huarewa", the "aratiatia". Some say that these names apply to the whirlwind. Suffice to say that it is the sacred way.

Rehua said to Tane "Follow us and ascend to the entrance to the uppermost realm", but Tane demurred saying that the winds were violent at that time, and the upper realms disturbed, and that he would follow in the summer. The messengers, Rehua, Ruatau and Paoa then returned to Io.

When summer came Tane called upon Tawhiri-matua, God of winds, to help convey him on his journey, and they set out; Tane, Te Haeata, Tawhiri-matea, Uruao, Tukapua, Taka-wairangi, Rangi-ihi-matua and others. And they arrived at the second of the twelve realms or heavens, Rangi-tamaku, and consulted with the many winds, among them Huru-te-arangi (who agreed that Tane would be conveyed to the uppermost realm), Huru-mawake, Huru-nukuatea and Huru-nukurangi. The resting place of these Wind Children was at Tihi-o-Manono, at Rangi-naonao-ariki, the tenth of the twelve realms.

On their arrival there, Tane and Taka-wairangi had a ceremony performed for them through which they were prepared for entry to the uppermost realm, and they were instructed not to eat or drink until they returned for another ceremony to prepare them for their return to Papatuanuku, Earth Mother. So Tane, Te Haeata and Taka-wairangi were then conveyed to Tiritiri-o-Matangi, the eleventh realm. Then Te Haeata and Taka-wairangi turned back.

Tane then left for the entrance to Tikitiki-o-rangi (the uppermost) but when passing Rangi-naonao-ariki he was attacked by hordes of Pepetua, or spiritual demons of the insect and bird clan. These were bidden to do so by Tane's older brother, Whiro-te-tipua, who wanted Tane slain or wounded. But the attack was thwarted by the many winds, offspring of Tawhiri-matea, who whirled and whirled so that the attackers did not even get near to Tane. This incident is known as Kopara-kore.

On arrival at the entrance to Tikitiki-o-rangi Tane was met by the many spirtual beings who guarded that place, and who live at the house called Tawhiri-rangi. The door in the middle of the house is called Te Pumotomoto and it leads to the eleven lower realms, and to this earthly realm. The doorway to Tikitiki-o-Rangi is called Tahurangi. So Tane was conducted to Tikitiki-o-Rangi, and underwent another ceremony, before being conducted to the presence of Io.

"Are you alone?" Io asked.
"My elder brother, Whiro-te-tipua, is ascending by way of the side of the realms", replied Tane.
Io replied that he would not succeed for the winds of Tiritiri-o-Matangi are fierce. "Why are you here?" he then asked.
"To obtain the baskets of knowledge and the sacred stones", said Tane.

Tane was then taken to the place called Rauroha where the male and female beings of Tikitiki-o-Rangi are, and where he underwent ritual ceremonies to prepare him to receive the knowledge. It was during these that he received his many names, including: Tane-nui-a-rangi, Tane-matua, Tane-te-Wananga, Tane-te-Waiora, Tane-Torokaha, Tane-Uetika, Tane-te-Whawhanga, Tane-Tahurangi.

He was then conducted to Rangiatea, the house where the knowledge is kept, to get the three baskets and the two sacred stones, and again was subjected to ritual ceremonies. Te Kete-o-te-Wananga, the baskets of knowledge are known as: Te Kete Tuauri, Te Kete Tuatea, Te Kete Aronui. The sacred stones are used in the graduation ceremony of the Whare Wananga, house of learning.

The spiritual beings of that place, Tikitiki-o-Rangi, then escorted Tane with the three baskets and two stones on his descent from there. When they got to Tiritiri-o-Matangi they were joined by the winds of Tawhirimatea, and when they arrived at Rangi-naonao-Ariki they were once again attacked by the forces of Whiro-te-tipua. Once again the wind forces were victorious and the attackers defeated. Some were captured and Tane brought them to live on Papatuanuku, Earth Mother. They included Bat, Owl, Mountain Parrot, Brown Parrot, Sparrow-hawk, Night-parrot, Parakeet, Green Lizard, Mosquito, Sandfly, Midge, Butterfly, Mantis, Moth, Fly and others.

So Tane returned to Earth with his precious items, and once again there was a ritual ceremony; a ceremony preserved down through the generations of learned men of Te Whare Wananga, the sacred Maori house of learning.

Kete Pounamu (greenstone) pic from Thoughtware NZ

This translation of the story by Maaori.com

The next and final installment in this 'series' will tell the story of The Guardian of Death.

The continued story of creation according to Maori legend.

The passages of time continued and the children of Ranginui and Papatuanuku adorned the earth and the heavens with their offspring. The time had come for the human form to be produced. Urutengangana was anxious that the earth should be provided with the element of ira tangata (the human, tangible dimension). He encouraged his siblings to search for the female element to enable the creation of woman. Urutengangana knew that the ira tangata needed would only come from the earth and not just from himself or siblings as they were of ira atua (the divine, spiritual dimension).

The guardians search was long, they searched both land and sea, then finally Tanematua sought out his mother, Papatuanuku, for her advice and knowledge. Papatuanuku consoled Tanematua for his own and his siblings plight. Taking pity on him, she advised that he go to a place called Kurawaka, for it was there that her blood had flowed into the ground when she and Rangi were torn apart, for in that place the female is in a state of potentiality containing the seed of the likeness of humans. It would be here that he would find ira tangata, here that he would find the earth that would be essential to create the form of woman.

Tanematua returned to his siblings and spoke of his mothers words. They journeyed to Kurawaka and here they found the red clay that Papatuanuku had spoken of. The siblings shared in the creation of woman, each contributing to her form. The older siblings were responsible for the shaping of her body, and the younger added the flesh, fat, muscles and blood. Tukapua and a few others provided the lungs and kidneys. These parts were made separately and then fitted together. After this was completed, Tanematua took her in his arms, pressed his nose to her nose and breathed life into her nostrils. Her eyes opened and she sneezed. This was the first woman, Hine-ahu-one, the Woman of the Earth.

It is important to note that although Tanematua supplied the breath, Rehua, the head mangai (consul or ambassador) of Io, following the instructions from Io Matua, implanted the thoughts and the living spirit (hau) into her.

Maori Warrior pic from tvnz.co.nz

The next installment will tell the story of The Quest for Knowledge.

The continued story of creation according to Maori legend.

Up to the present time Ranginui, the Sky, has remained separate from his wife, Papatuanuku, the Earth, but their love has never diminished, and Ranginui at the beginning shed an immense quantity of tears. So great was this weeping that much of the land that had been dry was covered by the sea, and there were countries underneath where a strange people lived who could not endure the sun; if they felt its rays they perished.

At length, lest all the land be lost, a party of the other children of Ranginui and Papatuanuku resolved to turn their mother over, so that she and Ranginui should not be always seeing one another's grief and grieving more. This was done and is called Te Hurihanga a Mataaho, the Overturning of Mataaho, after the child who saw to its being done. In consequence of this, Ranginui's tears are less copious than they formerly were, when all the world was flooded. They are now the dew drops that form in the night on Papatuanuku's back. The morning mists, that form in the valleys, are her sighs.

When Papatuanuku was turned over by Mataaho, Ruaumoko (the last child of Earth and Sky) was still at her breast, and he remained there and was carried to the world below. To keep him warm there he was given fire. He is the guardian of earthquakes, and the rumblings that disturb this land are made by him as he walks about.

From the time of the separation of Ranginui and Papatuanuku, clear light increased upon the earth, and all the beings that had been hidden in the dark now multiplied and spread. The descendants of Tanemahuta (guardian of the forests) and his wife Hinetitama (today she is known as Hinenuitepo but she began life as Hinetitama, the Dawn Maiden) became the generations of men, and man increased and multiplied, and death did not have power over them until was reached the generation of Maui Tikitiki a Taranga and his brothers.

This is the narrative about the generations of the ancestors of men from the beginning of the Po (darkness), and therefore the Maori people carefully preserved these traditions of old times as a thing to be taught to the generations that come after, so Maori repeat them in karakia when relating the deeds of the ancestors from whom each Iwi and Whanau is descended. Iwi is the traditional Maori tribal hierarchy and social order made up of hapu (kin groups) and whanau (family groups), having a founding ancestor and territorial (tribal) boundaries.

Papatuanuku pic from maoriculture.co.nz

The next installment will tell the story of The First Human.

This is the third part in the continued story of creation according to Maori legend.

But now a savage mood came over Tumatauenga the war guardian, wrath of man. Since Tanemahuta and the other three had been defeated and had left him to withstand Tawhirimatea on his own, he felt a wish to take vengence on Tanemahuta (guardian of the forest) and Tanehokahoka (guardian of birds). Besides, he knew that the offspring of Tanemahuta and Tanehokahoka were increasing and were making the earth more lovely, and he feared that they might become his enemies should they become too strong. He therefore gathered some of the long stringy leaves of the te whanake tree (flax) and twisted them into nooses, and when he had made enough he went into the forest setting snares, and hung them in cunning ways. Soon the offspring of Tanehokahoka were caught in his snares and lay trembling, unable to fly away, and became his food. He also gathered the children of Tanemahuta and ate them, extracting their healing properties.

Next, Tumatauenga took revenge on Tangaroa (the guardian of sea life) for being no help to him against Tawhirimatea. He sought out the sea guardian's offspring, and found them leaping and swimming in the water. He cut down strips of flax and wove them into nets, and dragged them in the sea and hauled out Tangaroa's children and he cooked them and ate them.

After that he took revenge on the meekest of this brothers, Rongomatane and Haumiatiketike (the guardians of cultivated and uncultivated food). He found them by their tell-tale leaves, which still show man where food is growing. From a stout piece of one of Tanemahuta trees he shaped a digging-stick, or ko, and with some flax he weaved baskets, and dug up the children of Rongomatane and Haumiatiketike, and by cooking them desanctified them and made them common, and he ate them.

Tumatauenga had now defeated entirely his four brothers of the earth and sea, and their offspring were his food. But Tawhirimatea, the guardian of winds and storms, he could not defeat nor make into food. And so Tawhirimatea remains as an enemy for man today, and both are eternally at war.

Thus Tumatauenga, the guardian of war, is man, but only the spirit and not the body, for man was not yet made, there being no woman.

When Tumatauenga had completed the conquest of his brothers he assigned certain karakia to each of them [karakia means 'words of the ancestors', literal translation: incantation or prayer]. These karakia were to make their offspring plentiful for his food. There were karakia to Tanemahuta, karakia for Tangaroa, for Rongomatane and for Haumiatiketike. There were karakia also to Tawhirimatea to give favourable winds, and karakia to Ranginui to give fair weather, and to Papatuanuku, the Earth, to produce all things in abundance. There were also karakia for man himself, suited to the different occasions in his life: karakia for the naming of an infant, for protection against sickness, and for strength and victory in war, and karakia for all of his belongings, for his houses and fortifications, his spears and his war clubs.

Tumatauenga pic from tu.co.nz

The next installment will tell the story of the the Turning of Papatuanuku, the Earth Mother.

This is the second part in the continued story of creation according to Maori legend.

Now rose up Tawhirimatea, the guardian of winds and storms, who all this time had held his breath. Great anger moved him now, and this was the wish of Ranginui, the Sky. Tawhirimatea, who feared that his kingdom would be overthrown, feared also that the Earth would become too fair and beautiful, and so Tawhirimatea followed Ranginui to the realm above, and consulted with him there.

Tawhirimatea begot his numerous turbulent offspring, the winds and storms. He sent them off between the Sky and the Earth, one to the south, another to the east, another to the north-east. Then, in his anger, and remembering the wish of Ranginui, he sent the freezing wind, the burning dusty wind, the rainy wind, the sleety wind, and with them all the different kinds of clouds. Most powerful of all, Tawhirimatea himself came down like a hurricane, and concentrated his efforts to that of Tanemahuta, and shook his branches and uprooted him. The giant trees of Tanemahuta in the forests groaned and fell, and lay on the earth to rot away, and became the food of grubs.

When his fury had dealt with Tanemahuta, Tawhirimatea turned on Tangaroa the guardian of sea life and Kiwa guardian of the Sea. From the forests he swept on down to the sea and lashed at it in his rage. He heaved up waves as high as cliffs and whipped their crests away, he churned the sea to whirlpools, he battled with the tides, till Tangaroa took flight in terror from his usual home, the shores, and hid in the ocean depths, where Tawhirimatea could not reach him.

As Tangaroa was about to leave the shores, his grandchildren consulted together as to how they might save themselves. For Tangaroa had begotten Punga, and Punga had begotten Ikatere, the father of fish, and Tutewanawana, the father of lizards and reptiles. These two could not agree where it was best to go to escape the storms. Tutewanawana and his party, shouting into the wind, cried "Let us all go inland," but Ikatere and his party cried "No, let us go to the sea." Some obeyed one and some obeyed the other, and so they escaped in two parties; those of Tutewanawana hid themselves on land, and those of Ikatere in the sea. This is what is called, in the ancient traditions of the Maori people, 'The Separation of Tawhirimatea', and it is put this korero: [direct translation of 'korero' means a talk or discussion, meeting]

The Shark was for going to the sea, but the Lizard was for going inland. Shark warned Lizard, 'Go inland, and the fate of your race will be that when they catch you and before they cook you, they will singe your skins off over a lighted wisp of fern.' Lizard answered, 'Go to the sea, and the fate of your race will be that when they serve out baskets of food to each person, you will be lain on top to give a relish to it.

So they fled their separate ways, the fishes in confusion to the sea, and the lizards and reptiles to the little hiding places in the forests and the rocks. It is for this reason that Tangaroa, enraged that some of his offspring deserted him and were sheltered by the forests, has ever since made war on Tanemahuta, guardian of the forest, who in return has helped those who are at war with Tangaroa. So the sea is forever eating at the edges of the land, hoping that the forest trees will fall and become his food, and he consumes the trees and houses that are carried down to him by floods.

When Tawhirimatea had done with Tangaroa he returned to the land again and fell upon his two most peaceful brothers, on Rongomatane and Haumiatiketike, the guardians of cultivated and uncultivated food. But Papatuanuku, the Earth Mother, to save them for her other children, snatched them away and hid them in safe places. And so well did she protect these children, the sweet potato and the fern root, that Tawhirimatea pursued them in vain.

Tawhirimatea, having attacked four of his brothers, determined next to try his strength with Tumatauenga, the war guardian, and rushed against him. Tawhirimatea stormed and howled, but Tumatauenga withstood him, for he placed his feet securely on the breast of the Earth his mother, and was safe. Thus Tumatauenga alone, the only one of the party who had been for murdering their parents, stood upright and unshaken, and so at last Tawhirimatea let his winds die down, and Ranginui ceased to urge him on. Their rage was spent, and peace was in the space between the Earth and Sky.

The next installment will tell the story of the revenge of Tumatauenga, the guardian of war.

As promised, this is the first part in a small series from Maori legend about creation. If the phraseology seems a little out in areas, it's because I did not want to alter it too much from the original translation for fear of inadvertantly changing some of the intended meanings or connotations.

Before there was any light there was only darkness; all was night. Before there was even darkness there was nothing. Of these things it is spoken in Maori karakia, those that were given down from ancient time that name all the ancestors of Maori People [karakia means 'words of the ancestors', literal translation: incantation or prayer]. It is said in the karakia, at the beginning of time there stood Te Kore, the Nothingness. Then was Te Po, the Night, which was immensely long and immensely dark:

Te Po nui,
Te Po roa,
Te Po uriuri,
Te Po kerekere,
Te Po tiwha,
Te Po te kitea,
Te Po tangotango...

meaning the Great Night, the Long Night, the Dark Night, the Intensely Dark Night, the Gloom-laden Night, the Night Unseen, the Night to be Felt.

The first light that existed was no more than the glowing of a worm, and when sun and moon were made there were no eyes so there was none to see them, not even kaitiaki [guardian or protector]. The beginning was made from the nothing.

Then Ranginui, the sky, dwelt with Papatuanuku, the earth, and was joined to her, and land was made. But the children of Ranginui and Papatuanuku, who were very numerous, were not of the shape of men, and they lived in the darkness, for their parents were not yet parted. They sky still lay upon the earth, no light had come between them.

The heavens were 12 in number, and the lowest layer, lying on the earth, made her unfruitful. Her covering was creeping plants and rank low weed, and the sea was all dark water, dark as night. The time when these things were seemed without end.

At length the offspring of Ranginui and Papatuanuku, worn out with continual darkness, met together to decide what should be done about their parents, that man might arise. "Shall we kill our parents, shall we slay them, our father and our mother, or shall we separate them?" they asked. And long did they consider in the darkness.

At last Tumatauenga, the fiercest of the offspring and the guardian of war, spoke out. "It is well. Let us kill them," stated Tumatauenga.

But Tanemahuta, guardian of the forest, answered, "No, not so. It is better to seperate them, and to let the sky stand far above us and the earth lie below here. Let the sky be a stranger to us, but let earth remain close to us as our nursing mother."

Some of the other sons, and Tumatauenga among them, saw wisdom in this and agreed with Tanemahuta. Others did not agree, and one, who now and forever has always disagreed with his brothers, was Tawhirimatea, the guardian of winds and storms. For Tawhirimatea, fearing that his kingdom would be overthrown, did not wish his parents to be torn apart. So while some agreed, Tawhirimatea would not and was silent, and he held his breath. Long did they consider further. At the end of a time no man can measure they decided that Ranginui and Papatuanuku must be forced apart, and they began by turns to attempt this deed.

First Rongomatane, guardian of the cultivated food of men, rose up and strove to force the heavens from the earth. When Rongomatane failed, next Tangaroa, guardian of all things that live in the sea, rose up. He struggled mightily, but had no luck. And next Haumiatiketike, guardian of uncultivated food, rose up and tried, without success. Then Tumatauenga, guardian of war, leapt up. Tumatauenga hacked at the sinews that bound the Earth and Sky, and made them bleed, and this gave rise to ochre, or red clay, the sacred colour. Yet even Tumatauenga, the fiercest of the children, could not with all his strength sever Ranginui from Papatuanuku. So then it became the turn of Tanemahuta.

Slowly, slowly as the kauri tree did Tanemahuta rise between the Earth and Sky. At first he strove with his arms to move them, but with no success. And so he paused, and the pause was an immense period of time. Then he placed his shoulders against the Earth, his mother, and his feet against the Sky. Soon, and yet not soon, for the time was vast, the Sky and Earth began to yield.

The parents of the children cried out and asked them, "why are you doing this crime, why do you wish to slay your parents' love?"

Great Tanemahuta thrust with all his strength, which was the strength of growth. Far beneath him he pressed the Earth. Far above he thrust the Sky, and held them there. The sinews that bound them were stretched taunt. Tumatauenga sprang up and again slashed at the bonds that bound his parents and the blood spilt red on the earth. Today this is the kokowai, the sacred red earth that was created when the first blood was spilt at the dawn of time.

As soon as Tanemahutas work was finished, the multitude of creatures were uncovered whom Ranginui and Papatuanuku had begotten, and who had never known light.

Original artwork of Te Po by Saffron Paddy

The next installment will tell the story of the revenge of Tawhirimatea, the guardian of winds and storms.

I came across a site containing some Maori legends and thought it might be interesting to post them here as a series over the next few days. The first one here is basically a 'stand alone' legend, whereas the rest are more of a series.

One day, Tanemahuta was walking through the forest. He looked up at his children reaching for the sky and he noticed that they were starting to sicken. He talked to his brother, Tanehokahoka, who called all of his children, the birds of the air, together.

Tanemahuta spoke to them, "Something is eating my children, the trees. I need one of you to come down from the forest roof and live on the floor, so that my children can be saved, and your home can be saved. Who will come?"

All was quiet, and not a bird spoke.

Tanehokahoka turned to Tui, "E Tui, will you come down from the forest roof?"

Tui looked up at the trees and saw the sun filtering through the leaves. Tui looked down at the forest floor and saw the cold, dark earth and shuddered. "Kao, Tanehokahoka, for it is too dark and I am afraid of the dark."

All was quiet, and not a bird spoke.

Tanehokahoka turned to Pukeko, "Pukeko, will you come down from the forest roof?"

Pukeko looked up at the trees and saw the sun filtering through the leaves. Pukeko looked down at the forest floor and saw the cold, damp earth and shuddered. "Kao, Tanehokahoka, for it is too damp and I do not want to get my feet wet."

All was quiet, and not a bird spoke.

Tanehokahoka turned to Pipiwharauroa, "Pipiwharauroa, will you come down from the forest roof?"

Pipiwharauroa looked up at the trees and saw the sun filtering through the leaves. Pipiwharauroa looked around and saw his family. "Kao, Tanehokahoka, for I am busy at the moment building my nest."

All was quiet, and not a bird spoke. Great was the sadness in the heart of Tanehokahoka, for he knew that if one of his children did not come down from the forest roof, not only would his brother loose his children the trees, but the birds would have no home.

Tanehokahoka turned to Kiwi, "E kiwi, will you come down from the forest roof?"

Kiwi looked up at the trees and saw the sun filtering through the leaves. Kiwi looked around and saw his family. Kiwi looked at the cold damp earth. Looking around once more, he turned to Tanehokahoka and said, "I will."

Great was the joy in the hearts of Tanehokahoka and Tanemahuta, for this little bird was giving them hope. But Tanemahuta felt that he should warn kiwi of what would happen, "E kiwi, do you realise that if you do this, you will have to grow thick, strong legs so that you can rip apart the logs on the ground to find food, and you will loose your beautiful coloured feathers and wings so that you will never be able to return to the forest roof. You will never see the light of day again."

All was quiet, and not a bird spoke.

"E kiwi, I ask again, will you come down from the forest roof?"

Kiwi took one last look at the sun filtering through the trees and said a silent goodbye. Kiwi took one last look at the other birds, their wings and their coloured feathers and said a silent goodbye. Looking around once more, he turned to Tanehokahoka and said, "I will."

Then Tanehokahoka turned to the other birds and said, "E Tui, because you were too scared to come down from the forest roof, from now on you will wear the two white feathers at your throat as the mark of a coward. Pukeko, because you did not want to get your feet wet, you will live forever in the swamp. Pipiwharauroa, because you were too busy building your nest, from now on you will never build another nest, but lay your eggs in other birds nests. But you kiwi, because of your great sacrifice, you will become the most well known and most loved bird of them all."

The End.

Ok, hope you enjoyed the story. Much like the American Bald Eagle is the National Bird of the US, the Kiwi is the National Bird of New Zealand. This is not to be confused with kiwifruit (yes, all one word) which the grocery stores here insist on calling just 'kiwi'.

Subtle difference, yes? If you want some clarification on this and how annoying it is, refer to an earlier entry here.

In other news, we've had a fair bit of snow here over the last couple of days (about 5 inches on the ground) and apparently will be getting another big dump tonight. This weekend is supposed to be the official end of winter, so I guess it's going out with a bang not a whimper. Apparently it doesn't usually snow this late in the winter in New York, or at least not to this extent. The weather guys certainly didn't see it coming initially, but hey, that's hardly surprising. That's all for now, come back tomorrow for the beginning of a series of Maori Legends about creation.

Story and images courtesy of:
How the Kiwi lost his wings - maori.org.nz
Kiwi - Flying Dog Fish
Tui - Phillip Dawson
Pukeko - Warbirds Over NZ
Pipiwharauroa - Orongorongo Club

This picture was recently posted on the NZ surf forums that I frequent. As yet I am unsure who this is or where it was taken, but this is one insanely massive wave.

that just blows me away.

Think you're pretty smart? Well try this out then. Following are four questions. You have to answer them instantly. You can't take your time and don't look at the answer following it, just answer all of them immediately. OK? Let's find out just how clever you really are. Ready? GO!!

First Question:
You are participating in a race. You overtake the second person. What position are you in?

Answer: If you answered that you are first, then you are absolutely wrong! If you overtake the second person, you take his place, therefore YOU are now second! Try not to mess up in the next question.

Second Question:
To answer this second question, don't take as much time as you took for the first question. Here it is: If you are in a race and you overtake the last person, then you are...?

Answer: If you answered that you are second to last, then you are wrong again. Tell me, how can YOU overtake the LAST person if you ARE the last person?! You're not very good at this are you?

Third Question:
Very tricky math! Note: This must be done in your head only. Do NOT use paper and pencil or a calculator. Try it.
Take 1000 and add 40 to it. Now add another 1000. Now add 30. Add another 1000. Now add 20. Now add another 1000. Now add 10. What is the total?

Answer: Did you get 5000? The correct answer is actually 4100. Don't believe it? Check with your calculator! Today is definitely not your day. Maybe you will get the last question right. Maybe.

Fourth Question:
Mary's father has five daughters: 1. Nana, 2. Nene, 3. Nini, 4. Nono. What is the name of the fifth daughter?

Answer: Nunu? NO! Of course not. Her name is Mary. Read the question again, you'll figure it out.

Thanks Barbs & Dave for emailing this one to me.