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Maori Tradition

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--- Quote from: Heremaia Koopu ---Hi Sha'ul, thanks for your comment very interesting, in my culture(Maori) The ancient history of the Waitaha, says that it was a women that was created before man, from the red clay of the earth, and yes the women where the knowledge holders and teachers, they were often referred to in symbolic terms as the whale(teachers), with dolphins being represented as the students of learning, this is according to the waitaha history's. ---------------------------------------------------------------------------------------------------------------------------------------------------------------------------The Story Of The First Woman

Even The Gods Are Born Of Woman. And red was the clay and gentle the hands that first shaped her. And she gives us life, and in life there is death, and she waits for us at the end, as she was in the beginning.

Mokopuna of mine, children of caring mothers, draw close to the flames and hear of wonders hidden in the mists of Creation...

When the tides rolled back from the land and the skies had cleared, the Sun shone down on a sacred and distant shore to touch the body of a woman of exciting beauty. She was fashioned from the red earth of Kokowai and here clear red skin shone in the Full Moon. She was of the Kurawaka Nation; those with the skin of the first colours of the rainbow. And the ancient ones cared for her.

And it was fortold she whould become Mother of the Nations of the sea, and Mother of the children of the many winds of the oceans. She was Hine Ahu One, first Mother of the land, moulded and shaped by Tane Nui o Rangi. He breathed life into her beautiful body and in her fathered the first of the daughters of time.

And that daughter was Hine Ti Tama, child of the gentle colours of the dawn. And this daughter of the soft light bore the children of her creator, Tane Nui o Rangi. And as they grew she looked for the grandparent who would give them learning and wisdom. So she went to Hine Ahu One and asked who her father was, and her mother replied...

'Ask it of the winds, of the stars, of the posts in the house, of the very air that you breathe. They are of the one who is also your father.'

And Hine Ti Tama understood she was the daughter of her husband Tane Nui o Rangi and in her distress she spoke the karakia that set him free. In the deep sadness that followed she decided to become the keeper of the souls of her children when they died. She left behind her old name. We know her as Hine Nui Te Po, the Guardian of the Dead.

Moko, there is knowledge in the light of the flames. Know that women hold the land for they are of the red earth. Understand women count the generations and tie them to the beginning and the end. And always remember they flow with the Tides of Life.

...Song of Waitaha...
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--- Quote from: Diane Ostrander ---That was beautiful Heremaia Koopu. What an interesting history too! I had to find out more...Seems the history can be traced back 2,000 years. Maybe longer?

"The Waitaha comprised three hapu or extended families: The Kurawaka, The Rakaiwaka and the Pakauwaka. These names describe the three stars that form the well known Belt of Orion, referred to by the Waitaha Teachers of the Wananga as the Pepe o Te Po, or the Moth of the Night. In some cases referred to as the Kupenga o Te Ao or the Fishing Trap of the Universe. Both references are made at different times of the year and for differing purposes.

The "Song of Waitaha" was released to the world by Waitaha elders because of the hate and the prejudice that was being created by the Land Claims of different hapu, who had created themselves recent histories at the expence of the First Nations Peoples long resident in these lands of hopes and dreams. The layers in these lands are composite layers of thousands of years of living in peace."

"For it has been decided it is time for our treasures to be brought into the light."

"We do this for the children, and their children, and all who call this land home."

"We are of Tane Matua, and we follow Rongo Marae Roa, the God of Peace."

"In the WISDOM and aroha (love) of those words, we say: `Let the sacred kete (basket containing sacred knowledge) be opened for the ancestors to speak again. Let the ancient karakia and waiata be heard throughout the land. Welcome to the trails of the peoples of the Nation of Waitaha. May you journey far in peace and understanding."
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--- Quote from: Heremaia Koopu ---Hi Diane Ostrander yes the history goes back way further, than modern historians would like to admit, there is a bit of a conspiracy regarding NZ History, something i have researched quite deeply, there is suggestive evidence of Egyptian, Greek, Celtic, hebrew, peoples and many more living here in the distant past, of waitaha, there records state that some of there people were from different continents as waitaha was made of three peoples(Hapu), one of them peoples were a red head tall blue and green eyed race. Its quite funny that i am currently talking about waitaha here, because my research of the kolbrin and waitaha, has lead me to believe that waitaha and NZ are connected to certain parts of The kolbrin.

For instance i notice in the kobrin, the word Kohar used alot in THE BOOK OF SCROLLS

O departed one risen to glory, you are now a released spirit united with your spirit whole, the companionable Kohar, the everlasting one. Arise alive in the Land Beyond the Horizon and journey to the Land of Dawning; the stars accompanying you will sing for joy, while the heavenly signs voice hymns of praise and gladness. You are not far removed from us, it is as if we were in one room divided by a curtain, therefore we are not sorrowful. If we weep it is because we cannot share your joys and because we no longer know your touch.

O everlasting Kohar, take this man of goodness into your eternal embrace, let your life become his life and your breath his breath. He is your own, he is the drop returning to the filled pitcher, the leaf returning to the tree, you are the repository of his incarnations. As you grew there, so he grew here; you are everlastingly whole and he lives in you. If he is not even as you in face, let him enter, hide his faults, for they are not many. For this you were fashioned, for this you came into being, you are the overbody awaiting the returning spirit, and the spirit now comes. You are that which will clothe the newly arrived spirit in heavenly flesh. You are that in which our departed one will express himself.

O Kohar, hear us. Here is your vitalizing essence; before you were incomplete, now you are whole. Draw your own, your compatible one, to you and observe the many likenesses. We send fragrances, that they may spread around you. Now take the eye which will perfect your face, it is the perfecting eye, the eye which sees things as they are. See the fluctuating wraith, is it not beautiful? Does it not come with an aura of fragrance, sweetness filling the air? It has been purged of all impurities, all about it is fragrant. Therefore, grant it your substance, that it may become solid and firm.

O Kohar, long have you awaited the day of fulfillment, the day of your destiny. That day is here, it is now; therefore, take the spirit which is your own and enfold it with your wings. Each to his own and to his own each goes. You and he are bound together with unseverable bonds, each without the other is nothing. Now bear him up, for in that place you are greater than he, for you are the generator. While he rested in the womb you were active, as he grew you grew before him. If he has done wrong, and who among men is guiltless, then in you let the wrong be adjusted. You are his hope, you are his shield and you are his refuge.


When i first read this i was surprised as we also have a very similar word Koha in our maori culture, and i have never seen it out of the context in which we used it for, so i looked up the meaning, and it could well relate to the meaning that the kolbrin is associating with the word, now there is a interesting twist to the Maori language, and that is that it is very closely related to the ancient Aryan language, even closer than ancient greek.



What is Koha?

Koha? Well, to properly answer this, permit me to offer a quick course in Philosophical Maori 101.

Koha is a Maori word which predated money, but now has become NZ English as has Mana and Aroha, among others, which I will attempt to explain.

In isolation, Koha is a gift brought by the visitor to the people of the land, often food or treasures, and it is part of the process of Manakitanga which defines the realm of hospitality or the sharing of information. The Koha reflects the Mana of both the giver and the recipient. From a very practical standpoint, if visitors came a calling, the host was expected to provide hospitality of food, beds in the communal sleeping hall and appropriate attention and honours – something that could be difficult in lean times when food was scarce, so a visiting party might offer food as Koha. Or perhaps the visitor came from South Island – called in Maori Te Wai Ponamu – the waters (Te Wai) of the treasured greenstone (ponamu), and their gift would be the ponamu greenstone, a taonga – a great treasure*.

Mana is the stature of the person, gained from land, ancestry and works of ones life. In your case, when you present your bio, you are giving an indication of your mana, but the ultimate determination of your mana is in person, when you are thrice greeted and perceived. The first greeting acknowledges your person, the second your soul and the third your spiritual being – God within you, all the spiritual power you carry with you as you walk on this earth. This is difficult to explain in English, because although we all instantly and inherently “read” people when we meet them, we lack language in English to articulate the multiple levels which we in fact instantly perceive. It gets more complicated because unless one is in ones clarity, that reading of the other gets mixed up with ones self. In traditional Maori this was all understood and worked out.

Prior to your talk, you will have been received by us, hence transform from manuhiri (visitor) to tangata whenua (person of the land – whenua means both land and placenta). When you begin to give your talk, you are of the host (of us, and behind us, the first and many subsequent peoples of our valley, with whose blessing we stand on the land), and the people who come to hear you become the manuhiri, the visitors. In your case, you shall transmit information (not feed them) and in acknowledgement of your mana, and reflecting each visitor’s mana, they shall make a koha to you. You give them your knowledge, they acknowledge you with koha. But they are not paying you, even though after the talk, you possess what they have gifted you. Also, by your speaking in our Bard Hall, you will add to its mana, as have speakers before you, and this mana shall embed both in peoples hearts, but also in the very walls of the building. It’s why an ancient abbey feels more sacred that a freshly built new church.

In its purity, the level of koha would vary by each person, reflecting what they can afford, the regard they hold for you and the value they place on your information. Before money the gifts would be either noa (such as food) or a taonga (a treasure, such as carved greenstone). Now it is deemed acceptable to use money. However, the principles of establishing the amount based on mana is not well understood nowadays and to make it simpler, a tradition of setting a recommended amount tends to evolve. Most events at our place seem to be $10 in a bowl at the front door.

This may seem the same as a ticket price, but because it carries with it the ancient traditions of something greater, it has a different character to it. Among other things, we find people who normally command large speaking fees will return multiple times to places like ours with their humble proceeds because the relationship is more refreshing. It’s somehow more balanced. In a curious way, it solves Socrates problem with the sophists who taught for money, not love. With koha you speak for aroha, and koha is gifted out of aroha.

Aroha is the word for love, but it means more than in typical English. My colleague Ruth Makuini Tai writes: The word Aroha holds a premier position within the Maori language of Aotearoa New Zealand. Maori language and practise holds the memory of a time when the force of Aroha was understood and respected by all. Aroha is the creative force behind all dreams. Aroha defines great leadership, ensures personal success, inspires us to go the extra mile. Aroha means Love. However when we explore its roots Aroha yields a profound message about love that is not widely understood.

ARO is thought, life principle, to pay attention, to focus, to concentrate

RO is inner, within, introspection

HA is life force, breath, energy

OHA is generosity, prosperity, abundance, wealth

When people write to you, and sign it Arohanui, they are using the word Aroha and Nui. Nui means large, great, intense, many, plentiful, abundant, important, and openly, in public. So while it might be translated as lots of love, in fact in Maori it means much more

Read Further


There are other connections which i have found, and i look forward to shareing and disscussing them in the coming weeks, months.

The kolbrin kohar sounds like a manifestation reflection of ourselves in a other world(spirit), which helps balance out our phyic being in some way, cause and effect every action has a reaction, thus everything we do in life, has a reaction to our koha, mana, etc, its the teachings related to this side of man, that i find the kolbrin so helpful, such a wonderful book.

I see how the kolbrin meaning, relates to the maori meaning, in a similar way, concidering there is so much more meaning to the word, then published here.
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--- Quote from: Manuel Cufre ---I need to read these posts more carefully back home but it's all very fascinating Heremaia. Did you ever find anything about Ramakui or Meruah in your research?
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--- Quote from: Heremaia Koopu ---Hi Manuel, Coincidence you asked, Yes, I found lots of relationship to that chapter of the kolbrin to waitaha and NZ, and the name Ramakai possibly to Maori and the pacific region.

He died in the manner of men, though his likeness is that of God. Then they cut him apart, that his body might make fertile the fields, and took away his head, that it might bring them wisdom. His bones they did no paint red, for they were not as those of others.


The painting of the bones red, similar to waitaha practice.


It was the people who came with Rakaihautu and their descendants who executed on sheltered cliff-faces the paintings, around the origin of which so much surmise has centered. My informant reckoned that the ancestors of these people had once had a system of writing very unlike English writing or printing, and that they lost much of the knowledge in coming from land to land, but still retained memories of it. These paintings represented their writing after they came to New Zealand, and preserved to them incidents of their history. Only the designs done in black are Waitaha work, and the method of making the paint has bean traditionally handed down. There is a tree called - 149 monoao, which my informant had seen growing at Benmore (near Lake Hawea), and describes as like a macrocarpa, with branches that may grow many feet long and with leaves like matai (black pine). Probaby no other kind of tree in New Zealand contains so much gum or resin (called ware in south, pia in north), and it will burn readily when green. The branches of this tree when burnt, give off a smoke, said my informant, that would speedily turn white clothes black with soot. Screens were erected to direct the smoks against a tipaki (flax mat), and the root was subsequently scraped into an ipu (carved wooden basin). Tarata trees would be chipped and the gum collected, and rautawhiri berries gathered. These berries or seeds were smashed and tightly squeezed into a whitau (flax bag) and hung by the fire, when the oil from them would drip into the ipu. The oil of the weka (woodhen) was also an ingredient, and these four items were mixed in certain proportions, “not too thick nor too thin,” and the result, said my informant, was “an ink that would stand for ever.” The claim that the paint so obtained was indelible is substantiated by the state of preservation of the work, as some of the black paintings are probably over 1,000 years old. The red paintings, continued my informant, were done many generations later than the black, and were the work of Kati-Mamoe, who simply copied the Waitaha figures. The red paint was made out of horu (red ochre, obtained in the streams), and was much the same as that used for preserving the dead. The Waitaha used black for painting, and the red for rubbing on the bodies of the dead, but the Kati-Mamoe used red for both purposes, as also for decorating canoes, etc. The general name whakairo was applied to the rock-paintings, but to distinguish them from canoe and other carvings also so-called, they were more particularly referred to as Te-ana-whakairo (“the cave carvings.”)


I looked into the maori meaning of Ramakai

Ra - day/Sun
Ma - White/clear
Kui - Term or address of an elderly maori women

Even within the maori definition of the name, sugest's it was associated with women, and could possibly referr to the mother land, of the sons of Fire, sun people, red heads?.

In olden times, when men lived in the ground, there came the Great One whose name is hidden. Son of Hem, Son of the Sun, Chief of the Guardians of Mysteries, Master of Rites and Spoken Word. Judge of Disputes, Advocate of the Dead, Interpreter of the Gods and Father of Fishermen. From the West, from beyond Mandi, came the Great One arrayed in robes of black linen and wearing a head-dress of red.


Easter Island Demystified

Names such as Rarotonga (Sun in the South) and Tonga Tapu (South forbidden) only make sense if named by people who came from the North, ie Hawaii. One particular island called Ra'iatea was named after the people already living there. The name means ‘Sun people white' and was noted by Captain Wallis, who visited the island in 1767, to have a high proportion of pale skinned people, many of which had red hair, living on it.


The people who came with Nadhi were wise in the ways of the seasons and in the wisdom of the stars. They read the Book of Heaven with understanding. They covered their dead with potter’s clay and hardened it, for it was not their custom to place their dead in boxes.

Those who came with the Great One were cunning craftsmen in stone, they were carvers of wood and ivory. The High God was worshipped with strange light in places of great silences. They paid homage to the huge sleeping beast in the depths of the sea, believing it to bear the Earth on its back; they believed its stirrings plunged lands to destruction. Some said it burrowed beneath them. In Ramakui there was a great city with roads and waterways, and the fields were bounded with walls of stone and channels. In the centre of the land was the great flat-topped Mountain of God.

The city had walls of stone and was decorated with stones of red and black, white shells and feathers. There were heavy green stones in the land and stones patterned in green, black and brown. There were stones of saka, which men cut for ornaments, stones which became molten for cunning work. They built walls of black glass and bound them with glass by fire.

They used strange fire from the Netherworld which was but slightly separated from them, and foul air from the breath of the damned rose in their midst. They made eye reflectors of glass stone, which cured the ills of men. They purified men with strange metal and purged them of evil spirits in flowing fire. We dwell in a land of three peoples, but those who came from Ramakui and Zaidor were fewer in numbers. It was the men of Zaidor who built the Great Guardian which ever watches, looking towards the awakening place of God. The day He comes not its voice will be heard.


Interesting to note waitaha was also a nation of 3 people, one a stone people, one a star people and one were garderners, also the referance to Large green stone deposits, which we still have in NZ.

Incredible ocean voyages

“There are enormous ocean currents, great rivers in the sea that carry you across the ocean and if you know where to get on and off these you can go wondrous distances.

“They were incredible voyages and are described in Song of Waitaha.

“When the Waitaha were ready, they sent the founding waka from their homelands, carrying 175 people who had the mana and the whakapapa and the wairua, the spirit, to make a nation – to create this nation of the Waitaha. And it was a nation of many people.”

There were three peoples aboard the founding waka. “One was called the Urukehu, the people whose skin was so white it was freckled. They had blonde hair and red hair and their eyes were blue or hazel. They were a small people. They were the Starwalkers, the navigators, and they had amazing skills in understanding the geometry of the stars. They could read the patterns in the stars to lead them to this land.

“Alongside them were the tall, dark people who were giants. They were over six foot and we know they existed because their bones are still here in special places. They were supreme gardeners. In this land they harvested the kumara 1000 kilometres further south than it was grown, even in its homeland in South America. They had developed sophisticated gardening skills. These were the Moriori.

“And the third people were called the Stone People, the Kirita. They were the stonewalkers, or stonecarriers, or stoneshapers. They were the people of the snows. People ask how they carried the pounamu over the mountains passes, how they coped with the snow and cold. They revelled in it, because that was their home. They came from the land of snow and cold.”

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