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Mythology of 
known, as if bis shade might thus be offended. Nothing 
is more offensive to them than a departure from the rule, 
which they have prescribed to themselves on this point, 
by the white people with whom they may be drawn into 
converse. To introduce, for any purpose whatever, the 
name of any one of their deceased relatives, calls up at 
once a frown of horror and indignation. 
Art. III. On the Mythology of the New Zealanders . 
By James Hamlin, Missionary, Orooa, New Zealand. 
The New Zealanders, in relating their mythology, can 
give no account of the origin or creation of the heaven 
and earth, or any of the heavenly bodies : they had, 
however, an idea that the heaven and earth formerly 
cohabited together, and that the heaven which they called 
(and do still call) Rangi , was the husband of the earth 
called Papa. The result of this union was the birth of 
four sons, as they are designated sometimes; but are more 
usually called according to their proper natures, as trees, 
humaras , &c. The first of these, called Tane, was a tree, 
from which both trees and birds were produced. It is 
said that, as soon as Tane was born, he posted up the 
heavens to the place which they now occupy. The 
second son of Rangi and Papa was called Rongo, or 
humara , who it is said married Pani, a kumara , by 
whom kumaras were produced. The third son was 
called Tekee, and from him sprung the human race. 
Tangarra was a fourth son, who is said to be the father 
of all kinds of fishes and eels. 
We are also informed of Piri, the husband of 
Wakaaliu, two stones producing thunder, or, as they are 
sometimes termed, gods of thunder, because able to pro¬ 
duce it. 
