:Māori mythology

{{One source|section|date=June 2020}}

The reciting of genealogies ({{lang|mi|whakapapa}}) was particularly well developed in Māori oral literature, where it served several functions in the recounting of tradition. Firstly it served to provide a kind of time scale which unified all Māori mythology, tradition, and history, from the distant past to the present. It linked living people to the gods and the legendary heroes. By quoting appropriate genealogical lines, a narrator emphasised his or her connection with the characters whose deeds were being described, and that connection also proved that the narrator had the right to speak of them.{{Cite book|last=Biggs|first=Bruce Grandison|author-link=Bruce Biggs|editor-last=McLintock|editor-first=A. H.|year=1966|chapter=Literary Forms|title=Maori Myths and Traditions|url=https://teara.govt.nz/en/1966/maori-myths-and-traditions/page-2|location=Wellington|publisher=Government Printer|page=447|access-date=11 June 2020|language=en}}

Prose narrative forms the great bulk of Māori legendary material. Some appear to have been sacred or esoteric, but many of the legends were well-known stories told as entertainment in the long nights of winter.

{{Blockquote|text=Nevertheless, they should not be regarded simply as fairy tales to be enjoyed only as stories. The Maui myth, for example, was important not only as entertainment but also because it embodied the beliefs of the people concerning such things as the origin of fire, of death, and of the land in which they lived. The ritual chants concerning firemaking, fishing, death, and so on made reference to Maui and derived their power from such reference.|author=Bruce Grandison Biggs|source=Maori Myths and Traditions (1966)}}

Māori poetry was always sung or chanted; musical rhythms rather than linguistic devices served to distinguish it from prose. Rhyme or assonance were not devices used by the Māori; only when a given text is sung or chanted will the metre become apparent. The lines are indicated by features of the music. The language of poetry tends to differ stylistically from prose. Typical features of poetic diction are the use of synonyms or contrastive opposites, and the repetition of key words.

{{Blockquote|text=Archaic words are common, including many which have lost any specific meaning and acquired a religious mystique. Abbreviated, sometimes cryptic utterances and the use of certain grammatical constructions not found in prose are also common.|author=Bruce Grandison Biggs|source=Maori Myths and Traditions (1966)}}

Few records survive of the extensive body of Māori mythology and tradition from the early years of European contact. The missionaries had the best opportunity to get the information, but failed to do so at first, in part because their knowledge of the language was imperfect. Most of the missionaries who did master the language were unsympathetic to Māori beliefs,{{Cite book|last=Biggs|first=Bruce Grandison|editor-last=McLintock|editor-first=A. H.|year=1966|title=Sources for Maori Legends|url=https://teara.govt.nz/en/1966/maori-myths-and-traditions|location=Wellington|publisher=Government Printer|page=447|access-date=11 June 2020|language=en}} regarding them as 'puerile beliefs', or even 'works of the devil'. Exceptions to this general rule were Johan Wohlers of the South Island,{{efn|Wohler's work is presented in Christine Tremewan's Traditional Stories from Southern New Zealand: {{lang|mi|He Kōrero nō Te Wai Pounamu}} (Macmillan Brown Centre for Pacific Studies: Christchurch), 2002.}} Richard Taylor, who worked in the Taranaki and Wanganui River areas, and William Colenso who lived at the Bay of Islands and also in Hawke's Bay. Their writings are valuable as some of the best sources for the legends of the areas where they worked.

In the 1840s Edward Shortland, Sir George Grey, Te Rangikāheke, and other non-missionaries began to collect the myths and traditions. At that time many Māori were literate in their own language and the material collected was, in general, written by Māori themselves in the same style as they spoke. The new medium seems to have had minimal effect on the style and content of the stories. Genealogies, songs, and narratives were written out in full, just as if they were being recited or sung. Many of these early manuscripts have been published, and {{as of | 2012 | lc = on}} scholars have access to a great body of material (more than for any other area of the Pacific) containing multiple versions of the great myth cycles known in the rest of Polynesia, as well as of the local traditions pertaining only to New Zealand. A great deal of the best material is found in two books, {{lang|mi|Nga Mahi a nga Tupuna}} (The Deeds of the Ancestors), collected by Sir George Grey and translated as Polynesian Mythology;{{cite journal|last=Simmons|first=David|author-link=David Simmons (ethnologist)|date=1966|title=The Sources of Sir George Grey's Nga Mahi a Nga Tupuna|url=http://www.jps.auckland.ac.nz/document/Volume_75_1966/Volume_75%2C_No._2/The_sources_of_Sir_George_Grey%26%2339%3Bs_Nga_Mahi_A_Nga_Tupuna%2C_by__David_Simmons%2C_p_177_-_188/p1|journal=The Journal of the Polynesian Society|volume=LXXV|page=177|access-date=11 June 2020}} and Ancient History of the Māori (six volumes), edited by John White.{{efn|Later scholars, however, have been critical of the editing methods used by these collectors, especially Grey, particularly for editing various regions' stories together to make a general overall version in his work.{{rp|178}}}}

The earliest full account of the genealogies of {{lang|mi|atua}} and the first humans was recorded from Ngāti Rangiwewehi's Wī Maihi Te Rangikāheke in {{lang|mi|Nga Tama a Rangi}} (The Sons of Heaven), in 1849.{{Cite book|last=Biggs|first=Bruce Grandison|editor-last=McLintock|editor-first=A. H.|year=1966|chapter=The Sons of Heaven|title=Maori Myths and Traditions|url=https://teara.govt.nz/en/1966/maori-myths-and-traditions/page-4|location=Wellington|publisher=Government Printer|page=448|access-date=11 June 2020|language=en}}{{efn|Grey published an edited version of Te Rangikāheke's story in {{lang|mi|Nga Mahi a Nga Tupuna}}, and translated it into English as Polynesian Mythology.}}

Myths are set in the remote past and their content often have to do with the supernatural. They present Māori ideas about the creation of the universe and the origins of gods ({{lang|mi|atua}}) and people. The mythology accounts for natural phenomena, the weather, the stars and the moon, the fish of the sea, the birds of the forest, and the forests themselves. Much of the culturally institutioned behaviour of the people finds its sanctions in myth, such as opening ceremonies performed at dawn to reflect the coming of light into the world.{{cite web|url=https://teara.govt.nz/en/maori-creation-traditions/page-3|title=Māori creation traditions: Creation and the Māori world view|last=Royal|first=Te Ahukaramū Charles|date=2005|access-date=28 June 2020|website=Te Ara Encyclopedia of New Zealand}}

The Māori understanding of the development of the universe was expressed in genealogical form. These genealogies appear in many versions, in which several symbolic themes constantly recur. The cosmogonic genealogies are usually brought to a close by the two names Rangi and Papa (sky father and earth mother). The marriage of this celestial pair produced the gods and, in due course, all the living things of the earth.

The main corpus of Māori mythology are represented as unfolding in three story complexes or cycles, which include the world's origin, the stories of the demigod Māui, and the Tāwhaki myths.

In one generalised telling of the universe's creation: in the beginning, there was Te Kore (The Nothing; Void) which became Te Korematua (The Parentless Void) in its search for procreation.{{cite web|url=https://www.doc.govt.nz/about-us/our-partners/maori/aoraki-mount-cook/|title=Aoraki/Mount Cook: DOC's Maori role|author=|website=Department of Conservation|access-date=11 June 2020}} From it came Te Pō (The Night), becoming Te Pōroa (The Long Night), and then becoming Te Pōnui (The Great Night). Gradually Te Ao (The Light) glimmered into existence, stretching to all corners of the universe to become Te Aotūroa (The Long-Standing Light).{{cite web|url=https://teara.govt.nz/en/maori-creation-traditions/page-1|title=Māori creation traditions: Common threads in creation stories|last=Royal|first=Te Ahukaramū Charles|date=2005|access-date=11 June 2020|website=Te Ara Encyclopedia of New Zealand}} Next came Te Ata (The Dawn), from which came Te Mākū (The Moisture), and Mahoranuiatea (Cloud of the Dawn). Te Mākū and Mahoranuiatea wed to form Rangi.{{cite book|last=Shortland|first=Edward|author-link=Edward Shortland|date=1856|orig-year=1854|title=Traditions and Superstitions of the New Zealanders|url=https://archive.org/details/traditionssupers00shoruoft|location=London|publisher=Longman, Brown, Green, Longmans & Roberts|access-date=12 June 2020}}{{rp|56}}

{{Blockquote|text=In other versions the evolution of the universe is likened to a tree, with its base, tap roots, branching roots, and root hairs. Another theme likens evolution to the development of a child in the womb, as in the sequence “the seeking, the searching, the conception, the growth, the feeling, the thought, the mind, the desire, the knowledge, the form, the quickening”. Some, or all, of these themes, may appear in the same genealogy.|author=Bruce Grandison Biggs|source=Maori Myths and Traditions (1966)}}

{{Main|Rangi and Papa}}

{{See also|Family tree of the Māori gods}}

Generally, Rangi's wife is Papa, though they are known throughout Polynesia, even when they're not considered spouses.{{rp|892}} The pair laid in a tight embrace which blocked light from touching the world. From them came the children Haumia, Rongo, Tāwhiri, Tangaroa, Tū, and Tāne. Some traditions may list some of these children alongside Rehua, Urutengangana, Aituā, Tiki, Whiro, or Rūaumoko, among others. Often, a war or skirmish between the siblings ends with them becoming the ancestors of certain concepts, habitats, mannerisms, animals, tools, or plants that they each represent. For instance Tāne became Tāne Mahuta, the father of birds and the forest, and Tū became Tūmatauenga, the father of humanity and its activities, such as war. Sometimes, Tāne Mahuta ascends to the sky after Ranginui to dress him with stars, who mourns for his wife every time it rains. Similarly, Papatūānuku strains in an effort to reach the sky, causing earthquakes, and the mist comes from her sighing.

In a version involving Urutengangana, Whiro, Tāwhiri, Tangaroa, Tuamatua, Tumatakaka, Tū, Paia, and Tāne; Tāwhiri "finally" agreed to the separation, while Whiro was against it. Tāne instructed Tumatakaka and Tū to fetch axes with which to cut Rangi's arms off, and the blood that dripped from him down onto Papatūānuku is said to be where the red sunset now comes from, as well as the origin of the colours red and blue in painting: red oxide and blue phosphate of iron.{{Citation needed|date=June 2020}} This is very different to the telling in which Tāne discards Tū's suggestions to slaughter the parents to ensure their separation, where Tāwhiri is the brother most upset by the idea to separate the parents at all.

In South Island traditions, Rakinui weds at least three wives including Papatūānuku. Poharuatepō is one of Rakinui's wives, and they are Aoraki's parents. In these versions, the gods that are usually considered Rakinui's children may become each other's half-siblings, some even becoming Rakinui's grandsons.

{{See also|Mount Taranaki legend}}

Aoraki and his brothers Rakiora, Rakirua, and Rarakiroa travelled across the waters of the ocean to visit Rakinui's new wife - Papatūānuku. On the return journey, their canoe ({{Lang|mi|waka}}) became capsized on a reef, so they climbed atop its hull to escape drowning. They froze into stone, becoming the tallest peaks of the Southern Alps. Afterwards they were discovered by Tūterakiwhānoa who enlisted Kahukura's help in shaping and clothing the land.{{cite web|url=https://my.christchurchcitylibraries.com/ti-kouka-whenua/horomaka/|title=Horomaka or Te Pataka o Rakaihautū — Banks Peninsula|author=|website=Christchurch City Libraries|access-date=11 June 2020}} Hence {{Lang|mi|Te Waka o Aoraki}} became the South Island.

In a slight variant, Aoraki and his grandfather Kirikirikatata landed at Shag Point aboard the {{lang|mi|Āraiteuru}}, where they turned into the ever-associated mountain and range. Kirikirikatata persuaded Aroarokaehe to come sit with them there, while her husband Mauka Atua became a peak on the Ben Ōhau Range.{{Cite web|url=http://www.stuff.co.nz/timaru-herald/news/8500887/Dual-names-accepted-in-Aoraki-Mt-Cook|title=Dual names accepted in Aoraki-Mt Cook|last=Littlewood|first=Matthew|year=2013|website=Stuff|access-date=15 June 2020}}

{{Main|Tiki}}

There are many mythologies that describe the creation of humankind. Though Tūmatauenga is the major god associated with humanity and its activities, humanity's creation is sometimes credited to Tāne Mahuta,{{cite web|url=https://teara.govt.nz/en/first-peoples-in-maori-tradition/page-2|title=First peoples in Māori tradition: Tāne, Hineahuone and Hine|last=Royal|first=Te Ahukaramū Charles|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}}{{efn|{{Lang|mi|Tāne}} is the Māori word for man.{{cite web|url=https://maoridictionary.co.nz/search?keywords=tane|title=Tāne|last=Moorfield|first=John C|author-link=John Moorfield|website=Māori Dictionary|access-date=12 June 2020}}}} and often involves Tiki. In one story, Tāne Mahuta abandoned his wife Rangahore, for only giving birth to a stone.

One such legend of humanity's origins is which Tāne Mahuta created the first woman, Hineahuone, from soil and with her became the father of Hinetītama. Tāne Mahuta concealed Hinetītama's parentage to her, and together they had children. Upon the realisation that he is her father, she flees to the underworld and renames herself to {{Lang|mi|Hinenuitepō}}, becoming the goddess ({{Lang|mi|atua}}) of night, death, and the underworld, where she receives the souls of their descendants. A similar story tells how Tiki found the first woman in a pool, imagined through his reflection and birthed into reality by covering the pool with dirt. She later became excited by the sight of an eel, passing on the excitement to Tiki and resulting in the first reproductive act.{{cite book|last=Reed|first=A.W.|year=1963|title=Treasury of Maori Folklore|location=Wellington|publisher=A.H. & A.W. Reed|page=52}}

Other versions say either Tāne Mahuta or Tūmatauenga created Tiki as the first man. In Ngāti Hau traditions, Mārikoriko is said to be the original woman created by Ārohirohi with Paoro's help. After seducing Tiki, she gave birth to Hinekauataata.

{{Main|Māui (Māori mythology)}}

In the days of old Tamanuiterā, the sun, used to move through the sky at much too fast a pace for humanity to complete all their days' chores leaving long, cold nights that lasted for many hours while Tamanuiterā slept. Māui and his brothers journeyed to Tamanuiterā's sleeping pit with a large rope, which in some tellings was made from their sister Hina's hair. The brothers fashioned the rope into a noose or net, and in doing so "discovered the mode of plaiting flax into stout square-shaped ropes, ({{Lang|mi|tuamaka}}); and the manner of plaiting flat ropes, ({{Lang|mi|pāharahara}}); and of spinning round ropes", which when Tamanuiterā awoke found himself caught in. Using a patu made from the jawbone of their grandmother, Murirangawhenua, Māui beat the sun into agreeing to slow down and give the world more time during the day.{{cite web|url=https://teara.govt.nz/en/artwork/28358/muriranga-whenua|title=Muriranga-whenua by Robyn Kahukiwa|last1=Higgins|first1=Rawinia|last2=Meredith|first2=Paul|date=2011|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}}

In south Westland, Kāti Māhaki ki Makaawhio's Te Tauraka Waka a Māui Marae{{cite web|url=https://makaawhio.maori.nz/contact-us/|title=Te Rūnanga o Makaawhio contact page|author=|website=Te Rūnanga o Makaawhio|access-date=13 June 2020}} is named in honour of the tradition stating that Māui landed his canoe in Bruce Bay when he arrived in New Zealand.{{cite web|url=https://www.westlanddc.govt.nz/bruce-bay|title=Bruce Bay|author=|website=Westland District Council|access-date=13 June 2020}}

In a tale collected from a Kāi Tahu woman of Lake Ellesmere / Te Waihora, Māui threw a giant to the ocean and then buried him beneath a mountain at Banks Peninsula. The next winter, the giant remained still underneath the mountain, but stirred during summer, which caused the land to split and form Akaroa Harbour. Māui would continue to pile earth on top of the giant, and the giant would continue to stir every summer, creating a lake and Pigeon Bay in the process, until finally the giant could not move anymore.

Māui's brothers constantly shunned him, and so never allowed him to join their fishing trips.{{cite web|url=http://eng.mataurangamaori.tki.org.nz/Support-materials/Te-Reo-Maori/Maori-Myths-Legends-and-Contemporary-Stories/Maui-and-the-giant-fish|title=Māui and the giant fish|last=Grace|first=Wiremu|date=2016|website=Te Kete Ipurangi|publisher=Te Tāhuhu o te Mātauranga|access-date=19 January 2019}} One day he managed to sneak out to the waters with them by hiding in their canoe. Once they were far out to sea he revealed himself and used Murirangawhenua's jawbone, now fashioned into a fishing hook, to catch fish. Since his brothers would not allow him to use their bait, he pierced his nose with the hook and used his blood instead. Soon, Māui caught hold of a giant fish said to be a gift from Murirangawhenua, which he successfully hauled up to the surface of the ocean, the canoe getting caught atop Mount Hikurangi which according to Ngāti Porou, is still there.{{Cite book|last=Hīroa|first=Te Rangi|author-link=Te Rangi Hīroa|url=http://nzetc.victoria.ac.nz/tm/scholarly/tei-BucTheC.html|title=The Coming of the Maori|publisher=Whitcombe and Tombs|location=Wellington|year=1976|orig-year=1949|edition=Second|isbn=0723304084|language=en}}{{rp|5}} Māui went to examine his catch, and have it blessed by priests from Hawaiki, trusting his brothers to look after it. Out of jealousy though, the brothers took to beating the fish and cutting it open, carving out the mountains and valleys of what would become {{Lang|mi|Te Ika-a-Māui}}, the North Island. {{Lang|mi|Te Waka a Māui}}, the South Island, likewise was the name of Māui's canoe, Stewart Island was {{Lang|mi|Te Punga a Māui}}, Māui's anchor stone, and Cape Kidnappers became {{Lang|mi|Te Matau-a-Māui}}, Māui's fish hook.{{cite book|last=Tregear|first=Edward|author-link=Edward Tregear|date=1891|title=The Maori-Polynesian comparative dictionary|url=https://archive.org/details/maoripolynesian01treggoog/page/n28/mode/2up|location=Wellington|publisher=Lyon and Blair|access-date=13 June 2020}}{{rp|284}}

One night, Māui put out all the fires in his village, out of a curiosity to learn where it actually comes from. His mother Taranga, the village's {{Lang|mi|rangatira}}, sent Māui to his grandmother Mahuika, the {{Lang|mi|atua}} of fire, to retrieve more. She gave him a fingernail, but he extinguished it, so she kept giving him fingernails until she became furious with him, setting fire to the land and sea to attack Māui. He transformed into a kāhu to escape, but the fire singed the underside of his wings, turning them red. He talked to his ancestors Tāwhirimātea and Whaitirimatakataka to send rain to extinguish the fire. Mahuika threw her last nail at Māui, which missed and set fire to the {{Lang|mi|kaikōmako}}, {{Lang|mi|tōtara}}, {{Lang|mi|patete}}, {{Lang|mi|pukatea}}, and māhoe trees; the dried sticks of the {{Lang|mi|māhoe}} were brought back by Māui to show his people how to make fire for themselves.{{cite web|url=http://eng.mataurangamaori.tki.org.nz/Support-materials/Te-Reo-Maori/Maori-Myths-Legends-and-Contemporary-Stories/How-Maui-brought-fire-to-the-world|title=How Māui brought fire to the world|last=Grace|first=Wiremu|date=2016|website=Te Kete Ipurangi|publisher=Te Tāhuhu o te Mātauranga|access-date=12 June 2020}}

{{Main|Tinirau and Kae}}

Māui turned Hina's husband, Irawaru, into the first dog ({{Lang|mi|kurī}}) after a dispute they had during a fishing trip.{{rp|107}} Once they reached the shore Māui crushed Irawaru underneath the canoe, breaking his back and stretching out his limbs, turning him into a dog. Upon learning of this, Hina threw herself to the ocean. Instead of drowning, she was carried across the waves to Motutapu, where she became the wife of Chief Tinirau, son of Tangaroa. She took on the name {{Lang|mi|Hinauri}} to reflect her mood since Māui changed Irawaru.

With Tinirau, Hina became the mother of Tūhuruhuru. The {{lang|mi|tohunga}}, Kae, performed the baptism ritual for the child, and so Tinirau allowed Kae to ride his pet whale (possibly a {{lang|mi|taniwha}}), Tutunui, in order to return home. This proved to be a mistake on Tinirau's part, as despite his strict instructions to the contrary, Kae rode Tutunui into shallow water where he became stranded and died. Kae and his people then used the whale's flesh for food. Hinarau and a party of women put Kae to sleep with a magical lullaby and brought him back to Motutapu. After he woke he was taunted and killed. This broke out into a war, a notable event of which Whakatau assisted Tinirau in burning his enemies.

In a South Island variant of that myth, Tinirau and Tutunui met Kae who was in a canoe. Kae borrowed Tutunui, and Tinirau borrowed a nautilus from his friend Tautini in a continued search for Hineteiwaiwa. When Tinirau smells the wind he realises Tutunui is being roasted.

In a very different variant, Hina was Māui's wife. Over a period of time where Hina visited a bathing pool Te Tunaroa, the father of eels, molested Hina. As revenge, Māui cut Te Tunaroa's body into bits, throwing them into different habitats where they became different kinds of fish; conger eels, freshwater eels, lampreys, and hagfish.

One day Māui followed his mother to the underworld in search of his father, Makeatutara, who mistakenly performed the baptismal rituals for Māui's birth improperly, making it certain that he would die, so Māui decided to overcome death by facing his ancestress Hinenuitepō. Makeatutara instructs that she can be seen as the red flashes of sunset. His companions vary from version to version, usually being either his brothers or a group of small birds. To defeat Hinenuitepō, Māui had to crawl through her vagina in the form of a worm, and climb out through her mouth. Unfortunately, one of his brothers, or one of the birds named Pīwakawaka, bursts out into laughter at the sight of Māui beginning the task which wakes Hinenuitepō, who crushes him with the obsidian and pounamu teeth between her thighs.

In one rare tradition, Māui swapped faces with his wife Rohe against her will, out of jealousy that she was much prettier while he was ugly. She left to the underworld in anger, becoming the {{lang|mi|atua}} of night and death. The spirits of those who pass through her realm of Te Urangaoterā may get beaten by her. Māui and Rohe's child was Rangihore, the {{lang|mi|atua}} of rocks and stones.

Whaitiri, a cannibalistic {{lang|mi|atua}} of thunder and a granddaughter of Māui, married the mortal Kaitangata (Eat people) believing, as his name suggested, that he too was a cannibal. After she killed her favourite slave for him, she was disappointed to learn that he is instead a kind man, who was horrified at the flesh offering. His diet consisted of fish instead, but Whaitiri grew tired of eating fish, and so killed Kaitangata's relatives. When he returned from a fishing trip she asked him to perform the chants that are used to offer flesh to the gods, but he did not know any such chants. After eating, she turned his relatives' bones into barbed fish hooks for Kaitangata to use, with which he caught a few {{lang|mi|hāpuku}}. She ate the fish, which had become infused with {{lang|mi|tapu}} from the hooks, and as a result she was gradually blinded. Later she was insulted by her husband when he remarked at her strange nature, so she revealed that she is 'thunder' from the sky, and returned there.

Whaitiri's son Hemā had been killed by the {{lang|mi|ponaturi}}. His sons, Tāwhaki and Karihi, made an ascent into the sky, where they found Whaitiri, who had since become fully blinded. Her only food consisted of {{lang|mi|kūmara}} and taro. She reveals to her grandsons how to climb further into the heavens but, in some versions, Karihi falls to his death.

While they were in the sky, Tāwhaki met his wife, either Tangotango or Hinepiripiri. In the version with Tangotango, the couple quarrel and she returns to heaven. There's another version where Tāwhaki was entirely human, and offended his wife Tangotango (daughter of Whaitiri), prompting her to return to the sky. In order to find her he meets his blind ancestress Matakerepō, who helps him climb further.

The brothers managed to save their mother, and together they trapped the {{lang|mi|ponaturi}} in their house and blocked off all potential sources of light or escape. Their mother explained that sunlight could kill the {{lang|mi|ponaturi}}, so the three tricked the {{lang|mi|ponaturi}} into believing it was still night, and then suddenly lit the building on fire, and tore the door off.{{cite web|last=Wikaira|first=Martin|date=2007|title=Patupaiarehe and ponaturi|url=http://www.teara.govt.nz/en/patupaiarehe/page-1|website=Te Ara Encyclopedia of New Zealand|access-date=28 June 2020}} Only two {{lang|mi|ponaturi}} survived; Tongahiti and {{lang|mi|Kanae}}.

A son named Wahieroa was born to Tāwhaki and Hinepiripiri, so named because after an attack on Tāwhaki, Hinepiripiri warmed him by the fire, with firewood. Alternatively, Tāwhaki's people were too lazy to collect firewood for their village, so Tāwhaki collected it himself and threw it to the ground, startling the people. Wahieroa would marry Matoka-rau-tāwhiri, who when pregnant had a craving for {{lang|mi|tūī}} flesh, and so asked her Wahieroa to kill {{lang|mi|tūī}} for her to eat. In journeying through the forest, Wahieroa is captured and killed by the ogre Matuku-tangotango.

Rātā, the son of Wahieroa and Hinepiripiri, set out to avenge his father's death. How he killed Matoka-rau-tāwhiri is dependent on where the tale is told, but, he won in the end, and used the ogre's bones to make spears. He soon found out though, that Wahieroa's bones were lying with Tāwhaki's old enemies, the {{lang|mi|ponaturi}}.

In order to get to the {{lang|mi|ponaturi}}, Rātā had to build a canoe. Rātā set about chopping down the tree for his canoe, cutting the top away, and went home after the day's work was over. The next day, he found the tree standing upright as if it had never been touched. He repeated the task of chopping it, and the next day it was again re-erected. He decided to hide in a nearby bush for the night to understand what was happening, and discovered that his work was being undone by the birdlike {{lang|mi|hākuturi}} spirits, who explained that he didn't perform the correct rituals and thus his attempts to fell the tree were an insult to Tāne Mahuta. With expressing regret, the {{lang|mi|hākuturi}} constructed his canoe for him.

While rescuing Wahieroa's bones, Rātā overheard the {{lang|mi|ponaturi}} singing a song called {{lang|mi|Titikura}} while banging the bones together. He killed the priests and later used the song to turn the tides of a losing battle against them. In a flash, the dead of Rātā's people returned to life and slaughtered the {{lang|mi|ponaturi}} in their thousands.

Rātā's sons by Tonga-rau-tawhiri were Tūwhakararo and Whakatau. In other accounts, their parents were Tūhuruhuru and Apakura.{{rp|15}} In other accounts still, Apakura as Tūwhakararo's wife threw an apron or girdle into the ocean, which a deity named Rongotakawhiu turned into Whakatau. The boy was taught a handful of magical secrets by the deity, and he was capable of living under the sea.{{cite web|url=https://go.gale.com/ps/anonymous?id=GALE%7CA180749122&sid=googleScholar&v=2.1&it=r&linkaccess=abs&issn=11771828&p=AONE&sw=w|title=Grab that kite! Teaching mathematics in to reo Maori|last1=Fairhall|first1=Uenuku|last2=Trinick|first2=Tony|last3=Meaney|first3=Tamsin|date=2007|website=Gale Academic OneFile|publisher=New Zealand Council for Educational Research|access-date=28 June 2020}} As Whakatau's brother, Tūwhakararo had been murdered by the Āti Hāpai (or Raeroa) tribe, so the former avenged him by gathering an army and slaughtering the offending tribe. This is one event that was said to trigger migrations from Hawaiki.

{{Blockquote|text=Every Māori social group had its own body of traditional belief which validated its claims to the territory it occupied, gave authority to those of high rank, and justified the group's external relationships with other groups. These purposes were served because the members of the groups concerned believed that the traditions were true records of past events, and they acted accordingly. Alliances between groups were facilitated if it was believed that they shared a common heritage, and the commoner's respect for and fear of his chief were based, in part at least, on his belief in the semi-divine ancestry of those of high rank.|author=Bruce Grandison Biggs|source=Maori Myths and Traditions (1966){{Cite book|last=Biggs|first=Bruce Grandison|editor-last=McLintock|editor-first=A. H.|year=1966|chapter=Tradition|title=Maori Myths and Traditions|url=https://teara.govt.nz/en/1966/maori-myths-and-traditions/page-5|location=Wellington|publisher=Government Printer|access-date=11 June 2020|language=en}}{{rp|450}}}}

{{Blockquote|text=Traditions, as opposed to myths, tell of incidents which are for the most part humanly possible. Genealogical links with the present place them within the past millennium. They are geographically located in New Zealand and knowledge of them is confined to this country.|author=Bruce Grandison Biggs|source=Maori Myths and Traditions (1966)}}

{{See also|Pre-Māori settlement of New Zealand theories}}

The South Island's earliest {{lang|mi|iwi}}, Waitaha, traces its ancestors back to the {{lang|mi|Uruaokapuarangi}}, captained by Rākaihautū who sailed from Te Patunuioāio to New Zealand with the {{Lang|mi|tohunga kōkōrangi}} (astronomer) Matiti's advice, and in mythology was credited with digging many of the island's great lakes and waterways.{{cite web|url=https://teara.govt.nz/en/ngai-tahu/page-4|title=Ngāi Tahu and Waitaha|last=Tau|first=Te Maire|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}} The {{lang|mi|Kapakitua}} is sometimes said to have arrived at a similar time, bringing the progenators of Ngāti Hawea - an {{lang|mi|iwi}} that became absorbed into Waitaha. Similar ancient groups that have slipped into mythology might include Maero and Rapuwai.{{cite web|title=Bannockburn Heritage Landscape Study|url=http://www.doc.govt.nz/Documents/science-and-technical/SfC244b.pdf#page=2|last1=Stephenson|first1=Janet|last2=Bauchop|first2=Heather|last3=Petchey|first3=Peter|date=2004|access-date=12 June 2020}}

Toi (Toi-kai-rākau; Toi-the-wood-eater) is the traditional origin ancestor of the tribes of the east coast of the North Island. Their traditions make no mention of his coming to New Zealand, and the inference is that he was born there. Ngāi Tūhoe say that Toi's 'ancestor' Tīwakawaka was the first to settle the country aboard {{lang|mi|Te Aratauwhāiti}}, "but only his name is remembered".{{rp|451}}{{efn|{{lang|mi|Tīwakawaka}} is also a Māori name for the fantail.}} A man named Kahukura would take Toi's canoe, the {{lang|mi|Horouta}} and return to Hawaiki with it. He sent {{lang|mi|kūmara}} back to the new lands with the canoe,{{cite web|last=Rāwiri|first=Taonui|date=2005|title=Canoe traditions: Canoes of the East Coast|url=https://teara.govt.nz/en/canoe-traditions/page-6|website=Te Ara Encyclopedia of New Zealand|access-date=28 June 2020}} which in Ngāti Kahungunu traditions was accompanied by Kiwa, who later sailed around to Gisborne and became the first man there.

According to the {{lang|mi|iwi}} of North Auckland and the west coast of the North Island, Kupe sailed to New Zealand in the {{lang|mi|Matahourua}} from Hawaiki after murdering a man called Hoturapa, and making off with his wife, Kūrāmarotini. Traditional songs recount Kupe's travels along the coast of New Zealand. In Ngāpuhi tradition, he brought the first three dogs and sent them to Cape Reinga with a few men to guard the passage to the afterlife, who would become the Ngāti Kurī. Kupe's exploration of Marlborough had been impeded by Te Kāhui Tipua,{{cite web |last1=Mitchell |first1=Hilary |author-link=Hilary Mitchell |last2=Mitchell |first2=John |author-link2=John Mitchell (historian) |date=2005 |title=Te Tau Ihu tribes: Early Traditions |url=https://teara.govt.nz/en/te-tau-ihu-tribes/page-1 |access-date=12 June 2020 |website=Te Ara Encyclopedia of New Zealand}} frequently described as a tribe of ogres or giants that arrived with Rākaihautū.{{cite web|url=https://tetaumuturunanga.iwi.nz/our-history/|title=Our History|website=Te Taumutu Rūnanga|access-date=11 June 2020}} Kupe managed to kill Te Kāhui Tipua by creating Lake Grassmere and drowning their villages. He sailed back to Hawaiki and never came back to the land he discovered. However, others came to New Zealand according to his directions.{{rp|451}}

Ngahue, a contemporary of Kupe, sailed to New Zealand in his canoe, the {{lang|mi|Tāwhirirangi}}.{{Cite web|url=http://www.TeAra.govt.nz/en/canoe-traditions/4/6|title=Canoe traditions: Greenstone adze|last=Taonui|first=Rāwiri|year=2005|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}} While there he killed a moa and discovered pounamu.{{cite book|last=Best|first=Elsdon|author-link=Elsdon Best|year=1934|chapter=Voyage of Kupe and Ngahue from Eastern Polynesia to New Zealand|title=The Maori As He Was: A Brief Account of Maori Life as it was in Pre-European Days|url=http://www.nzetc.org/tm/scholarly/tei-BesMaor-c2-1.html|location=Wellington|publisher=N.Z.Dominion Museum|page=22}} After returning to Hawaiki, Ngahue helped build the {{lang|mi|Arawa}} using adzes made from the pounamu.{{Cite web|url=https://teara.govt.nz/en/te-arawa/page-1|title=Te Arawa: Origins|last=Tapsell|first=Paul|year=2005|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}}

{{lang|mi|Patupaiarehe}} were credited with being the source of fishing nets and flax weaving. There are at least two traditions regarding this: In one story, another man named Kahukura happened across the {{lang|mi|patupaiarehe}} pulling in their nets during the night, and offered to help them. When they realised he was a mortal, they fled from him.{{rp|328}} In another story of the Hauraki Māori, a {{lang|mi|patupaiarehe}} named Hinerehia from the Moehau Range married a mortal man. She only weaved during the night, and so was tricked into weaving past dawn. Upset by this, she travelled within a cloud back to her mountains, where her laments can still be heard under heavy fog.{{cite web|last=Hindmarsh|first=Gerard|url=https://www.nzgeo.com/stories/flax-the-enduring-fibre/|title=Flax - the enduring fibre|website=New Zealand Geographic|access-date=13 June 2020}}

Image:TahuhuNgatiAwa.jpg {{lang|mi|wharenui}}. Believed to represent one of two ancestors: Tūwharetoa or Kahungunu.]]

{{Main|Māori migration canoes}}

{{See|List of Māori waka|List of iwi}}

Migration traditions are numerous, and often only pertain to small areas and to small groups of {{lang|mi|iwi}}.

• Ngāti Porou and Ngāi Tahu trace their founders' ancestor as Paikea, who rode a whale from Hawaiki after his brother Ruatapu attempted to kill him.{{cite web|url=https://teara.govt.nz/en/ngai-tahu/page-1|title=Ngāi Tahu: Early history|last=Tau|first=Te Maire|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=12 June 2020}}
• In the North Island, the {{lang|mi|Aotea}} and {{lang|mi|Tainui}} canoes are both prominent,{{rp|451}} where the latter's Ngāpuhi has the largest affiliation of any {{lang|mi|iwi}}. Ngāti Rārua in the northern South Island also identify with the {{lang|mi|Tainui}}. The captain of the {{lang|mi|Arawa}} (Tamatekapua) was confronted by the captain of the {{lang|mi|Tainui}} when they each reached the North Island.
• Most recent {{lang|mi|iwi}} inhabiting the South Island, especially in the north, including Kāti Māmoe, Ngāti Tūmatakōkiri, and Rangitāne, are descendants of the {{lang|mi|Kurahaupō}}. The canoe is also known in the North Island.
• The {{lang|mi|Mātaatua}} and {{lang|mi|Nukutere}} are both prominent canoes of the Bay of Plenty. {{lang|mi|Iwi}} associated with them include Ngāpuhi, Ngāi Tūhoe, Ngāti Awa, Whakatōhea, and Ngāti Porou.
• {{lang|mi|Tākitimu}} is a prominent canoe which Ngāti Kahungunu are much associated with. Tamatea Arikinui (chief of Hawaiki), one Kahukura, and Tahupōtiki have been associated with captaining it.

A deifed person, or persons, named Uenuku features with certain roles in some canoes' migration stories. Often he is an {{lang|mi|ariki}} of Hawaiki who serves as a catalyst for disputes, which end with the migrations to New Zealand.{{rp|572}} The name Uenuku also belongs to one or more {{lang|mi|atua}} associated with rainbows and war;{{rp|572}} depending on the telling, he was either a mortal who was visited by a mistmaiden from the heavens and then turned into a rainbow to be with her after tricking her into staying in his house past dawn, or he was a spirit who visited Tamatea Arikinui's wife night after night and impregnated her. {{lang|mi|Te Uenuku}} is a Tainui artefact associated with the rainbow entity.

Each tribal group, whether {{lang|mi|iwi}} or {{lang|mi|hapū}}, maintained its discrete traditional record, which generally concerned "great battles and great men"; these stories were linked together by genealogy, which in Māori tradition is an elaborate art.{{rp|453}} {{lang|mi|Hapū}} were often named after a notable ancestor from the wider {{lang|mi|iwi}}; the name of the {{lang|mi|iwi}} itself was often borrowed from a founding ancestor. Sometimes, a group was named after a particular event.{{cite web|url=https://teara.govt.nz/en/tribal-organisation/page-3|title=Tribal organisation: How iwi and hapū were named|last=Taonui|first=Rāwiri|date=2005|access-date=13 June 2020|website=Te Ara Encyclopedia of New Zealand}}

After the arrival of the {{lang|mi|Arawa}} in the Bay of Plenty, its people dispersed outwards and towards Lake Taupō. From the canoe, a separate Waitaha {{lang|mi|iwi}} evolved. Descendants of the canoe's priest Ngātoro-i-rangi, Ngāti Tūwharetoa, began attacking the local Ngāti Hotu and Ngāti Ruakopiri, and drove them from Lake Taupō{{cite journal|last1=Orbell|first1=Margaret|date=June 1966|title=Review of Tuwharetoa by John Te H. Grace'|journal=Te Ao Hou|url=http://teaohou.natlib.govt.nz/journals/teaohou/issue/Mao55TeA/c39.html|issue=55|pages=63|access-date=29 June 2020}} and Lake Rotoaira. The Whanganui Māori would later drive them from Kakahi further into the King Country, after which they disappeared from history.

{{Main|Ngāi Tahu#Migration to the South Island}}

File:Gilsemans 1642.jpg) Māori, at Murderers' Bay, 1642.]]

Most of the greatest remembered traditions of the South Island are often told by or involve Kāti Māmoe, Ngāi Tara, Ngāti Wairangi, Ngāti Tūmatakōkiri, Ngāi Tahu, or Rangitāne; Waitaha was conquered and absorbed into Kāti Māmoe, which along with Ngāti Wairangi and Ngāti Tūmatakōkiri were conquered by Ngāi Tahu. Ngāti Tūmatakōkiri were additionally harassed by their brethren {{lang|mi|iwi}} Ngāti Kuia and Ngāti Apa.

The Māori that clashed with Abel Tasman's crew at Golden Bay in December 1642 were of Ngāti Tūmatakōkiri, and it is sometimes theorised that Ngāti Tūmatakōkiri may have interpreted the Dutch as {{lang|mi|patupaiarehe}}.{{cite web|url=http://www.theprow.org.nz/maori/ngati-tumatakokiri/|title=Ngati Tumatakokiri|last1=Mitchell|first1=John|last2=Mitchell|first2=Hilary|date=2012|website=The Prow: Ngā Kōrero o Te Tau Iho|access-date=13 June 2020}} Another theory suggests that the {{lang|mi|iwi}} was concerned about the intruders possibly waking the {{lang|mi|taniwha}} Ngārara Huarau in anchoring too close to a certain point.{{cite web|url=http://www.theprow.org.nz/events/the-first-meeting-abel-tasman-and-maori-in-golden-bay/|title=The first meeting - Abel Tasman and Māori in Golden Bay / Mohua|last1=Stade|first1=Karen|date=2008|website=The Prow: Ngā Kōrero o Te Tau Iho|access-date=14 June 2020}}

Some of Ngāi Tahu's more memorable ancestors included;

• Husband and wife, Marukore and Tūhaitara who started a war with each other that drove their descendants out of the Hastings District.{{cite magazine|author=|editor1-last=Tumataroa|editor1-first=Phil|editor2-last=Revington|editor2-first=Mark|editor3-last=Tafuna’i|editor3-first=Faumuinā F. M.|editor4-last=Leufkens|editor4-first=Diana|editor5-last=Leslie|editor5-first=Simon|date=October 2012|title=Manawa Kāi Tahu Waiata mō Huirapa|url=https://ngaitahu.iwi.nz/our_stories/manawa-kai-tahu-2/|magazine=Te Karaka|location=Christchurch|publisher=Te Rūnanga o Ngāi Tahu|access-date=13 June 2020}}
• Pūraho, the Ngāti Kurī chief who initiated the migration to the South Island, and was killed in a war with Ngāi Tara.{{cite web|url=https://teara.govt.nz/en/ngai-tahu/page-2|title=Ngāi Tahu: The move south|last=Tau|first=Te Maire|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=13 June 2020}}
• Tūteurutira, who mistakenly stole Hinerongo, one of Rangitāne's Ngāti Māmoe slaves, and became her husband after freeing her.
• Te Hikutawatawa, an illegitimate son who was almost cannibalised by his step-grandfather. Offended, Te Hikutawatawa destroyed his step-father's village and adopted the name {{lang|mi|Tūāhuriri}} (Sacred altar; to be angry). His wives were slain by Tūtekawa of Ngāti Māmoe.{{cite web|url=https://my.christchurchcitylibraries.com/ti-kouka-whenua/tuahuriri/|title=Tūāhuriri|author=|website=Christchurch City Libraries|access-date=13 June 2020}}
• Pūraho and Tūāhuriri's sons, Makōhakirikiri and Marukaitātea,{{cite web|url=https://my.christchurchcitylibraries.com/ti-kouka-whenua/mako/|title=Makō (Makō-ha-kirikiri)|author=|website=Christchurch City Libraries|access-date=13 June 2020}} and Moki and Tūrakautahi, conquered much of the island and led further battles against Kāti Māmoe, Ngāti Wairangi,{{cite web|url=https://my.christchurchcitylibraries.com/ti-kouka-whenua/moki/|title=Moki|author=|website=Christchurch City Libraries|access-date=13 June 2020}} and Ngāti Tūmatakōkiri.{{cite web|url=https://teara.govt.nz/en/ngai-tahu/page-3|title=Ngāi Tahu: Spreading west and south|last=Tau|first=Te Maire|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=13 June 2020}} Moki for one was killed by a curse from two {{lang|mi|tohunga}} named Iriraki and Tautini.
• Tūhuru, the Ngāti Waewae chief who finally defeated Ngāti Wairangi in the Paparoa Range, and then settled his people at Greymouth.{{cite web|url=https://ngaitahu.iwi.nz/te-runanga-o-ngai-tahu/papatipu-runanga/ngati-waewae/|title=Te Rūnanga o Ngāti Waewae|author=|website=Te Rūnanga o Ngāi Tahu|access-date=14 June 2020}}

One battle that Kāti Māmoe won against Ngāi Tahu was at Lowther under Tutemakohu, whose {{lang|mi|taua}} retreated to the mist after their victory.{{cite web| url=http://www.waymarking.com/waymarks/WM8AKG_Battle_of_Waitaramea|title=Battle of Waitaramea|website=Waymarking.com|access-date=13 June 2020}} A Kāti Māmoe chief of Waiharakeke Pā named Te Whetuki was described as being "of strangely wild aspect", and covered in long hair.{{cite journal|last=Cowan|first=J|date=1905|title=The last of the Ngati-Mamoe. Some incidents of southern Maori history|url=http://www.jps.auckland.ac.nz/document/Volume_14_1905/Volume_14,_No.4,_December_1905/The_last_of_the_Ngati-Mamoe._Some_incidents_of_southern_Maori_history,_by_J._Cowan,_p_193-199/p1|journal=The Journal of the Polynesian Society|volume=XIV|access-date=13 June 2020}}{{rp|194}} One tradition states that a group of Kāti Māmoe managed to escape an attack by forever disappearing into the forests on the other side of Lake Te Anau,{{rp|196}} the descendants of which were possibly sighted in the Hāwea / Bligh Sound by Captain Howell in 1843, and again in 1850/1 by Captain Stokes,{{cite news |last=Makire |first=Hori |date=2 December 1935 |title=The Lost Tribe |url=http://nzetc.victoria.ac.nz/tm/scholarly/tei-Gov10_09Rail-t1-body-d16.html |work= The New Zealand Railways Magazine |volume=10 |issue=9 |access-date=12 January 2021 |via=NZETC}} and in 1872 by Kupa Haereroa at Lake Ada,{{rp|198}} and finally in 1882.{{Cite book|last=Taylor|first=A.W.|chapter=Murihiku|title=Lore and history of the South Island Maori|url=http://nzetc.victoria.ac.nz/tm/scholarly/tei-TayLore-t1-body1-d17.html|location=Christchurch|publisher=Bascands Ltd|page=149|access-date=28 June 2020|language=en}}

Io is a godly figure whose existence before European (specifically Christian European) arrival has been debated. He didn't appear in manuscripts or oral discourse until late in the 19th century.{{cite web|url=https://teara.govt.nz/en/maori-creation-traditions/page-2|title=Māori different creation traditions|last=Royal|first=Te Ahukaramū Charles|date=2005|website=Te Ara Encyclopedia of New Zealand|access-date=16 June 2020}} At least two references to him from 1891 appear in Edward Tregear's The Maori-Polynesian comparative dictionary, where he is described as "God, the Supreme Being",{{rp|106}} and as a figure in Moriori genealogy, but as Tiki's descendant.{{rp|669}} A third reference might be found in the same book under Ngāti Maniapoto's genealogy.{{rp|667}} It should also be noted that Io seems to be present in mythologies from Hawai‘i, the Society Islands, and the Cook Islands.{{cite web|url=https://maoridictionary.co.nz/search?keywords=Io|title=Io|last=Moorfield|first=John C|author-link=John Moorfield|website=Māori Dictionary|access-date=15 June 2020}}

In some versions of Tāwhaki's story, he sends his people to a high place to escape a flood which he summons to drown the village of his jealous brothers-in-law. There is a suggestion that this story might have inspiration from the Genesis flood narrative, and Hemā is sometimes reimagined as Shem. The way George Grey recorded the myths of Tāwhaki in his 1854 Polynesian Mythology may have given rise to these connections:{{rp|165}}

{{Blockquote|text=[Tāwhaki] left the place where his faithless brothers-in-law lived, and went away taking all his own warriors and their families with him, and built a fortified village upon the top of a very lofty mountain, where he could easily protect himself; and they dwelt there. Then he called aloud to the Gods, his ancestors, for revenge, and they let the floods of heaven descend, and the earth was overwhelmed by the waters and all human beings perished, and the name given to that event was 'The overwhelming of the Mataaho,' and the whole of the race perished.|author=Sir George Grey|source=Polynesian Mythology (1854){{cite book|last=Grey|first=George|author-link=Sir George Grey|date=1854|title=Polynesian Mythology|url=https://sacred-texts.com/pac/grey/index.htm|location=Christchurch|publisher=Whitcombe and Tombs|page=43}}}}

Similarly, in the migration story where Ruatapu attempts to kill his brother Paikea, one Ngāti Porou tradition says that Ruatapu summoned great waves that destroyed their village, which Paikea only survived through the intervention of a goddess named Moakuramanu,{{cite book|author=R.D. Craig|date=1989|title=Dictionary of Polynesian Mythology|url=https://books.google.com/books?id=pG2fvBwNplYC|location=New York|publisher=Canterbury University Press|page=237|isbn=0313258902}} and that Ruatapu then threatened to return as the great waves of the eighth month.{{cite book|author=Reedy, Anaru|date=1993|title=Ngā Kōrero a Mohi Ruatapu, tohunga rongonui o Ngāti Porou: The Writings of Mohi Ruatapu|url=https://ir.canterbury.ac.nz/items/06ff3461-dd29-4910-96be-1a2787134d3d|location=Christchurch|publisher=Canterbury University Press|isbn=0-908812-20-5}}{{rp|143–146}}{{cite book|last=Reedy|first=Anaru|date=1997|title=Ngā Kōrero a Pita Kāpiti: The Teachings of Pita Kāpiti|url=https://ir.canterbury.ac.nz/items/b6bb01f4-446c-4c89-87c5-091e8a245558|location=Christchurch|publisher=Canterbury University Press|pages=83–85|isbn=0-908812-48-5}}

{{see|List of Māori deities|Ghosts and spirits in Māori culture}}

• Aitu
• Atua
• Nuku-mai-tore

{{portal|Myths|New Zealand|Oceania}}

• List of planetary features with Māori names
• Mana

{{notelist}}

{{reflist}}

• Grey, George (1855). [https://nzetc.victoria.ac.nz/tm/scholarly/tei-GrePoly.html Polynesian mythology and ancient traditional history of the New Zealand race, as furnished by their priests and chiefs]. London: John Murray.
• Grey, George. (1854) [https://archive.org/details/kongamahingaang00greygoog/page/n6/mode/2up Ko nga mahinga a nga tupuna Maori he mea kohikohi mai. Mythology and traditions of the New Zealanders]. London: G. Willis
• Reedy, A. (Trans. & Ed.). (1993). [https://ir.canterbury.ac.nz/items/06ff3461-dd29-4910-96be-1a2787134d3d Ngā kōrero a Mohi Ruatapu: Tohunga rongonui o Ngāti Porou: The writings of Mohi Ruatapu. Canterbury University Press.]
• Reedy, A. (Trans. & Ed.). (1997). [https://ir.canterbury.ac.nz/items/b6bb01f4-446c-4c89-87c5-091e8a245558 Ngā kōrero a Pita Kāpiti: The teachings of Pita Kāpiti. Canterbury University Press.]
• White, John. 1887-1891. [https://nzetc.victoria.ac.nz/tm/scholarly/tei-corpus-WhiAnci.html Ancient History of the Maori] (13 volumes)
• Metge, Joan. The Maoris of New Zealand: Rautahi. Routledge, 2004

{{Polynesian mythology}}

{{Culture of Oceania}}

{{Māori}}

{{DEFAULTSORT:Maori Mythology}}

Mythology, Maori

Category:Māori religion

Category:Creation myths