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. "Evolution may be likened to a series of periods of darkness (pō) or voids (kore), each numbered in sequence or qualified by some descriptive term. In some cases the periods of darkness are succeeded by periods of light (ao). 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" (Biggs 1966:448). The cosmogonic genealogies are usually brought to a close by the two names Rangi and Papa (father sky and mother earth). The marriage of this celestial pair produced the gods and, in due course, all the living things of the earth (Biggs 1966:448).
The earliest full account of the origins of gods and the first human beings is contained in a manuscript entitled Nga Tama a Rangi (The Sons of Heaven), written in 1849 byWī Maihi Te Rangikāheke, of the Ngāti Rangiwewehi tribe of Rotorua. The manuscript "gives a clear and systematic account of Māori religious beliefs and beliefs about the origin of many natural phenomena, the creation of woman, the origin of death, and the fishing up of lands. No other version of this myth is presented in such a connected and systematic way, but all early accounts, from whatever area or tribe, confirm the general validity of the Rangikāheke version. It begins as follows: 'My friends, listen to me. The Māori people stem from only one source, namely the Great-heaven-which-stands-above, and the Earth-which-lies-below. According to Europeans, God made heaven and earth and all things. According to the Māori, Heaven (Rangi) and Earth (Papa) are themselves the source' " (Biggs 1966:448).[3]
In New Zealand, the Maoris had the belief that human souls are made of menstrual blood
In Oceania, the peoples of oceanic islands are characteristic astral myths, heroes mythical twins, with their mother, and the death of primitives, whose body born of different crop plants. In the earliest stages of culture of Melanesia, is faced with intense belief in a great god, in other parts there is also a defendant monotheism, with a Supreme Being idle character, sometimes in the form of a serpent and other women. In Micronesia and Polynesia's most polytheism, even among Micronesians highlights a character creator supreme god, and among its many gods Polynesians represent natural deities, deified ancestors and heroes, with elaborate myths about the origin of the world and the origin and succession the gods. In New Zealand it is found the idea of a great god, superior to others, whose existence is a secret knowledge of the priests (cosmogonic myth)