Laguz is water, the ocean. It’s the well of Mimir, where wisdom is gained; the well of Wyrd where your future lies. It’s the vast oceanic nothingness that was, before Ymir died to create the worlds.

Potential is it’s watch word. That which will become, which is becoming. All the strands that the Norns are weaving, and all the strands They will weave. It’s the Ocean that connects us all and shapes us, even as it divides us.


Conversations with the Norns

This mostly revolved around me asking Them, as the weavers of out Wyrd, what path I should be following – via the Runes. The reply was an inverted Tiwaz (I don’t usually invert, but it seemed right in the case) which basically interprets as; don’t force it, it will come. Typical Norns; I could hear the laughing.

Don’t try and make it happen, don’t push it. It will happen how it’s supposed to happen. Ok, Ladies but just a little guidance??? Even the tinsiest bit???

The next rune was Perthro, the literal rune of the Norns. I like Runesecrets little quote

The beginning and end are set. What’s in between is yours. Nothing is in vain, all is remembered

That pretty much says it all, huh? Don’t ask, do what you want, we’ll remember it. Comforting but then the Norns are definitely not the coddling grandmother type.

There was a little pointer in the final rune though, at least in how I interpreted it.

I got Ansuz, Odin’s rune. Which, a part from being about communication and breath, is about the ancestors. In my interpretation, communicating with my ancestors. Could be as simple as the Norns saying “Go ask your ancestors dammit, stop annoying us”, but it seems to me it’s more about reaching out to my ancestors more. So I am going to take that advice, cause I should. They know where’s it at, thank you Ladies.

Māori Religion & Mythology pt 1 – searching for Uru

Several versions of the parting words of the ex Dawn Maid to Tane are recorded, as, “Farewell, O Tane! Remain here to bring forth progeny to the world of life, while I will ever draw them down to the Po.”

So we see that Tane (the sun) pursued his daughter the Dawn Maid far away to the westward, where, at the edge of the world, she turns and commands him to retire. This he does, for his task is an endless one; he has to beget other Dawn Maids, who, one after another, retire westward and pass into Night; they descend to the Po, the shadowy unknown underworld.

Hine Tītama (Māori Religion & Mythology pt1)

she who bounds night and day, and of whom it is said “Titama te Po, titama te Ao”—Hine the Dawn Maid.

Which translates as

“Tītama the dark/night, tītama the light/day”

In another part of the book we have

Hine the Dawn Maid. In an old song we note the following lines:—

Koia i noho ai Tane i a Hine-titama i konei
Ka titamatia te po, ka titamatia te ao.

Which Google translate, translates as
That is why Tane lived in Hine-titama here

When the night is over, the whole world is shaken.

I’m working on translating this myself, because we know the Google translate is not always the best. I will add my translation here once it’s done.

Māori Religon & Mythology pt 2 – the spirit world

In the underworld we find a different state of things, for here abide two antagonistic powers that are ever striving against each other. We have already seen that, when Hine-titama, the Dawn Maid, descended to the underworld she discarded that name and became known as Hine-nui-te-Po. Her task in the underworld is to rescue the souls of her descendants, mankind, from the fell designs of Whiro, who ever attempts to destroy them. Whiro is the personified form of evil, darkness and death; he and his myrmidons dwell within Taiwhetuki, the abode of death, and among them are the dread Maiki brethren who represent sickness and disease. Ever these baleful beings attack man, the offspring of Tane and Hinetitarua, in the upper world, taiao, the world of light and life; ever man succumbs and flows like water down to the underworld; ever the brood of Whiro assails the souls of men in the lower world, striving to destroy them. But Hine of the red dawn ever stands between the souls of her children and the hordes of Whiro. In the days when man was young upon the earth, when she fled from Tane the sun god to Rarohenga, the underworld, her abiding word was—”Maku e kapu i te toiora o a taua tamariki” (I will secure the spiritual welfare of our children).

The popular conception of Hine-nui-te-Po is that she is the destroyer who ensnares mankind in the snare of death; the higher teachings are that she is the defender of the endangered soul of man, the saviour of the multitude of spirits in the underworld. Here, then, in this underworld we have antagonistic forces, for Hine the empress of the lower world is aided by many beings known as the Tini o Puhiata and the Parangeki, while the followers of Whiro are known as the Tini o Rohena and Tini o Potahi. A short account of this version of the Hine-nui-te-Po myth tells us that it is Whiro who breeds all forms of disease and sickness that ever assail men and sweep them away to the Po, the underworld of spirits. Also that had not Hinetitama the Dawn Maid hied her to that realm in order to guard and succour the souls of men, then assuredly they would have perished at the hands of Whiro and his dread hordes. These spirits from the upper world are congregated in that region of the underworld wherein abides the erst Dawn Maid, now known as Hine-nui-te-Po. That, we are told, is the division of Rarohenga in which the spirits find safety, where Hine has secured their welfare, where all spirits retain life. Had it not been for Hine then all spirits would have come under the sway of Whiro and Uru-te-ngangana, in which case they would have been haled within Taiwhetuki, Taitewaro and Horonuku-atea, the homes of all calamities and death, and so destroyed, for therein lurk the dread multitudes of Rorinuku, of Rorikauhika and of the Parawhaka-wairuru.

The Dawn Maid had but a short reign, like all dawns, and she passed to the realm of darkness as all dawns must pass. In that realm of Po, or Rarohenga, the shadowy underworld, she awaits the souls of her descendants of the upper world. Those souls are conducted to her by Ruatoia and Ruakumea, whose names betoken their duties.

Now the fire that burns in the underworld at Taiwhetuki appears in this upper world in the form of volcanic fire. From the time that Whiro and his companions descended to the underworld there has been a ceaseless contest in the realm of Rarohenga, the underworld. Whiro and others who held his views are ever assailing Hine-titama, her offspring and descendants. The Moriori folk of the Chatham Isles replace Hine-titama by Rohe, who was the wife of Maui, and who, on being ill-treated by him, retired to the underworld which she controls, and where she captures all souls of the dead as they reach that region.

In one version of the Dawn Maid myth, as preserved by the Maori, Hine turns to Tane the sun lord, who is pursuing her, and sends him back to the upper world, saying: “Return, O Tane! to our offspring; cherish the welfare of our children in the upper world; when death comes to them I will see to their spiritual welfare.”Even so does she preserve the life of the soul of man, hence are human spirits seen and heard giving warning of dangers and coming misfortune. Against this superior teaching we have plentiful evidence of the popular belief, as contained in the well-known saying: “He ai atu ta te tangata, he huna mai ta Hine-nui-te-Po” (Man begets, Hine-nui-te-Po destroys). Another such saying is “Mate tangata e ngaki, ma Hine-nui-te-Po e kukute“, which bears a similar meaning. Hine is said to have been taken to wife by Ruaumoko, another denizen of the underworld, by whom she had many children, and who was an ally of Whiro in his ceaseless attacks on the denizens of the upper world. Hineoi was a daughter of the above twin, and she represents the activities of her sire, and so is connected with all volcanic activity in the upper world. Another saying pertaining to the underworld of spirits is the following: “He nui tangata e haere ana ki te Po, he iti tangata e haere ana ki te ao” (Many persons fare on to the spirit world, but few to the upper world of life.) An allied saying is: “Ko te Po te Hokia a taiao.” (The spirit world from which none return to the upper world, or, as the Maori has it—the spirit world from which the upper world is not returned to.)

Rona of the Moon – For the Lunar Eclipse

In Māori mythology, Rona was the woman on the moon, the face looking down at Papatūānuku from her exiled prison. Myth is she was pulled onto the moon for insulting it one night, because it disappeared behind a cloud. For that, she would serve an eternal sentence.

The story goes that one night, she screamed at the moon for not shining bright enough. It had disappeared, and she could not see. This is when the moon then came down and took Rona to live with it

Elsdon Best, a colonial writer, who interviewed many Māori about their mythology and culture, wrote about their beliefs about eclipses.

“The common view of an eclipse of the moon is that Rona, a malignant being, is attacking and injuring it,”

After this battle, the moon – which goes by many different names, depending on the iwi – would heal itself and return as a new, younger being. Renewing itself every time.

Best said:

“After the combat the moon bathes in the waiora a Tane, and so returns to us again young and beautiful,”

Some iwi see Rona as a goddess, herself; perhaps even a faithful servant. She could also be the sister of Tangaroa, the God of the seas – which would suggest Rona has a connection to the tides in Her aspect as the moon.


From mā

1. (personal name) Hine-tītama* was the eldest daughter of the agua Tāne-nui-a-Rangi* and Hine-ahu-one*, but on learning that her husband was her husband, she fled to te po (the underworld) where she recieves the souls of the dead and is known as Hine-nui-te-po

*Hine-Tītama is translated as, Dawn maid or Dawn woman/lady. In the myth of Maui and Hine-nui-te-po, Hine-nui is also mentioned in association with the ‘flashing dawn’

*Tāne-nui-a-Rangi is also known as Tāne-mahuta (God of the forest and birds), this version of his name denotes his being the child of Rangi (God of the sky)

*meaning, Earth-formed maid/woman/lady. Seeing-as she was created from the earth by Tāne.

Hine-nui-te-po – the goddess of death

The mythological origins of death are associated with the ancestress Hine-tītama and her husband the forest god Tāne. Hine-tītama fled to Rarohenga, where the spirits of the dead dwell, after learning that Tāne was also her father. She was so overcome by the knowledge that Tāne could not persuade her to return. She said to him, ‘Hoki atu koe ki te ao hei whakatupu mai i ētahi o ā tāua hua; waiho hoki au i raro nei hei kukume i ētahi o ā tāua hua ki raro nei.’1 (Return and raise our offspring in the world of the living; leave me here to draw our offspring down below.) She would be known as Hine-nui-te-pō, the goddess of death

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