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POLYNESIAN MYTHOLOGY

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Polynesian Mythology

By George Grey

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POLYNESIAN MYTHOLOGY

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POLYNESIAN MYTHOLOGY & ANCIENT

TRADITIONAL HISTORY OF THE NEW

ZEALANDERS

AS FURNISHED BY THEIR PRIESTS AND CHIEFS

SIR GEORGE GREY

Late Governor-in-Chief of New Zealand

1854

PREFACE

TOWARDS the close of the year 1845 I was suddenly and unexpectedly required by the

British Government to administer the affairs of New Zealand, and shortly afterwards received the

appointment of Governor-in-chief of those Islands.

When I arrived in them, I found Her Majesty's native subjects engaged in hostilities with the

Queen's troops, against whom they had up to that time contended with considerable success; so

much discontent also prevailed generally amongst the native population, that where disturbances

had not yet taken place, there was too much reason to apprehend they would soon break out, as

they shortly afterwards did, in several parts of the Islands.

I soon perceived that I could neither successfully govern, nor hope to conciliate, a numerous and

turbulent people, with whose language, manners, customs, religion, and modes of thought I was

quite unacquainted. in order to redress their grievances, and apply remedies which would neither

wound their feelings nor militate against their prejudices, it was necessary that I should be able

thoroughly to understand their complaints; and to win their confidence and regard it was also

requisite that I should be able at all times and in all places patiently to listen to the tales of their

wrongs or sufferings, and, even if I could not assist them, to give them a kind reply, couched in

such terms as should leave no doubt on their minds that I clearly understood and felt for them,

and was really well disposed towards them.

Although furnished with some very able interpreters, who gave me assistance of the most

friendly nature, I soon found that even with their aid I could still only very imperfectly perform

my duties. I could not at all times and in all places have an interpreter by my side; and thence

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often when waylaid by some suitor, who had perhaps travelled two or three hundred miles to lay

before me the tale of his or her grievances, I was compelled to pass on without listening, and to

witness with pain an expression of sorrow and keenly disappointed hope cloud over features

which the moment before were bright with gladness, that the opportunity so anxiously looked for

had at length been secured.

Again, I found that any tale of sorrow or suffering, passing through the medium of an interpreter,

fell much more coldly on my ear than what it would have done had the person interested

addressed the tale direct to myself; and in like manner an answer delivered through the

intervention of a third person appeared to leave a very different impression upon the suitor from

what it would have had coming direct from the lips of the Governor of the country. Moreover,

this mode of communication through a third person was so cumbrous and slow that, in order to

compensate for the loss of time thus occasioned, it became necessary for the interpreters to

compress the substance of the representations made to me, as also of my own replies, into the

fewest words possible; and, as this had in each instance to be done hurriedly and at the moment,

there was reason to fear that much that was material to enable me fully to understand the

question brought before me, or the suitor to comprehend my reply, might be unintentionally

omitted. Lastly, I had on several occasions reasons to believe that a native hesitated to state facts

or to express feelings and wishes to an interpreter, which he would most gladly have done to the

Governor, could he have addressed him direct.

These reasons, and others of equal force, made me feel it to be my duty to make myself

acquainted, with the least possible delay, with the language of the Maoris, as also with their

manners, customs, and prejudices. But I soon found that this was a far more difficult matter than

I had at first supposed. The language of the Maoris is a very difficult one to understand

thoroughly: there was then no dictionary of it published (unless a vocabulary can be so called);

there were no books published in the language which would enable me to study its construction;

it varied altogether in form from any of the ancient or modern languages which I knew; and my

thoughts and time were so occupied with the cares of the government of a country then pressed

upon by many difficulties, and with a formidable rebellion raging in it, that I could find but very

few hours to devote to the acquisition of an unwritten and difficult language. I, however, did my

best, and cheerfully devoted all my spare moments to a task, the accomplishment of which was

necessary to enable me to perform properly every duty to my country and to the people I was

appointed to govern.

Soon, however, a new and quite unexpected difficulty presented itself. On the side of the rebel

party were engaged, either openly or covertly, some of the oldest, least civilized, and most

influential chiefs in the Islands. With them I had, either personally or by written

communications, to discuss questions which involved peace or war, and on which the whole

future of the islands and of the native race depended, so that it was in the highest degree essential

that I should fully and entirely comprehend their thoughts and intentions, and that they should

not in any way misunderstand the nature of the engagements into which I entered with them.

To my surprise, however, I found that these chiefs, either in their speeches to me or in their

letters, frequently quoted, in explanation of their views and intentions, fragments of ancient

poems or proverbs, or made allusions which rested on an ancient system of mythology; and,

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although it was clear that the most important parts of their communications were embodied in

these figurative forms, the interpreters were quite at fault, they could then rarely (if ever)

translate the poems or explain the allusions, and there was no publication in existence which

threw any light upon these subjects, or which gave the meaning of the great mass of the words

which the natives upon such occasions made use of; so that I was compelled to content myself

with a short general statement of what some other native believed that the writer of the letter

intended to convey as his meaning by the fragment of the poem he had quoted or by the allusions

he had made. I should add that even the great majority of the young Christian Maoris were quite

as much at fault on these subjects as were the European interpreters.

Clearly, however, I could not, as Governor of the country, permit so close a veil to remain drawn

between myself and the aged and influential chiefs whom it was my duty to attach to British

interests and to the British race, whose regard and confidence, as also that of their tribes, it was

my desire to secure, and with whom it was necessary that I should hold the most unrestricted

intercourse. Only one thing could under such circumstances be done, and that was to acquaint

myself with the ancient language of the country, to collect its traditional poems and legends, to

Induce their priests to impart to me their mythology, and to study their proverbs. For more than

eight years I devoted a great part of my available time to these pursuits. indeed, I worked at this

duty in my spare moments in every part of the country I traversed and during my many voyages

from portion to portion of the islands. I was also always accompanied by natives, and still at

every possible interval pursued my inquiries into these subjects. Once, when I had with great

pains amassed a large mass of materials to aid me in my studies, the Government House was

destroyed by fire, and with it were burnt the materials I had so collected, and thus I was left to

commence again my difficult and wearying task.

The ultimate result, however, was, that I acquired a great amount of information on these

subjects, and collected a large mass of materials, which was, however, from the manner in which

they were acquired, in a very scattered state-for different portions of the same poem or legend

were often collected from different natives, in very distant parts of the country; long intervals of

time, also, frequently elapsed after I had obtained one part of a poem or legend, before I could

find a native accurately acquainted with another portion of it; consequently the fragments thus

obtained were scattered through different notebooks, and, before they could be given to the

public, required to be carefully arranged and rewritten, and, what was still more difficult

(whether viewed in reference to the real difficulty of fairly translating the ancient language in

which they were composed, or my many public duties), it was necessary that they should be

translated.

Having, however, with much toil acquired information which I found so useful to myself, I felt

unwilling that the result of my labours should be lost to those whose duty it may be hereafter to

deal with the Maoris; and I therefore undertook a new task, which I have often, very often, been

sorely tempted to abandon; but the same sense of duty which made me originally enter upon the

study of the native language has enabled me to persevere up to the present period, when I have

already published one large volume in the native language, containing a very extensive collection

of the ancient traditional poems, religious chants, and songs, of the Maori race, and I now present

to the European reader a translation of the principal portions of their ancient mythology and of

some of their most interesting legends.

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Another reason that has made me anxious to impart to the public the most material portions of

the information I have thus attained is that, probably, to no other person but myself would many

of their ancient rhythmical prayers and traditions have been imparted by their priests; and it is

less likely that anyone could now acquire them, as I regret to say that most of their old chiefs and

even some of the middle-aged ones who aided me in my researches, have already passed to the

tomb.

With regard to the style of the translation a few words are required; I fear in point of care and

language it will not satisfy the critical reader; but I can truly say that I have had no leisure

carefully to revise it; the translation is also faithful, and it is almost impossible closely and

faithfully to translate a very difficult language without almost insensibly falling somewhat into

the idiom and form of construction of that language, which, perhaps, from its unusualness may

prove unpleasant to the European ear and mind, and this must be essentially the case in a work

like the present, no considerable continuous portion of the original whereof was derived from

one person, but which is compiled from the written or orally delivered narratives of many, each

differing from the others in style, and some even materially from the rest in dialect.

I have said that the translation is close and faithful: it is so to the full extent of my powers and

from the little time I have had at my disposal. I have done no more than add in some places such

few explanatory words as were necessary to enable a person unacquainted with the productions,

customs, or religion of the country, to understand what the narrator meant. For the first time, I

believe, a European reader will find it in his power to place himself in the position of one who

listens to a heathen and savage high-priest, explaining to him, in his own words and in his own

energetic manner, the traditions in which he earnestly believes, and unfolding the religious

opinions upon which the faith and hopes of his race rest.

That their traditions are puerile is true; that the religious faith of the races who trust in them is

absurd is a melancholy fact; but all my experience leads me to believe that the Saxon, Celtic, and

Scandinavian systems of mythology, could we have become intimately acquainted with them,

would be found in no respects to surpass that one which the European reader may now

thoroughly understand. I believe that the ignorance which has prevailed regarding the

mythological systems of barbarous or semi-barbarous races has too generally led to their being

considered far grander and more reasonable than they really were.

But the puerility of these traditions and barbarous mythological systems by no means diminishes

their importance as regards their influence upon the human race. Those contained in the present

volume have, with slight modifications, prevailed perhaps considerably more than two thousand

years throughout the great mass of the islands of the Pacific Ocean; and, indeed, the religious

system of ancient Mexico was, probably, to some extent connected with them. They have been

believed in and obeyed by many millions of the human race; and it is still more melancholy to

reflect that they were based upon a system of human sacrifices to the gods; so that, if we allow

them to have existed for two thousand years, and that, in accordance with the rites which are

based upon them, at least two thousand human victims were annually sacrificed throughout the

whole extent of the numerous islands in which they prevailed (both of which suppositions are

probably much within the truth), then at least four millions of human beings have been offered in

sacrifice to false gods; and to this number we should have to add a frightful list of children

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murdered under the system of infanticide, which the same traditions encouraged, as also a very

large number of persons, destroyed for having been believed guilty of the crime of sorcery or

witchcraft.

It must further be borne in mind that the native races who believed in these traditions or

superstitions are in no way deficient in intellect, and in no respect incapable of receiving the

truths of Christianity; on the contrary, they readily embrace its doctrines and submit to its rules;

in our schools they stand a fair comparison with Europeans, and, when instructed in Christian

truths, blush at their own former ignorance and superstitions, and look back with shame and

loathing upon their previous state of wickedness and credulity; and yet for a great part of their

lives have they, and for thousands of years before they were born have their forefathers,

implicitly submitted themselves to those very superstitions, and followed those cruel and

barbarous rites.

Children of Heaven and Earth

KO NGA TAMA A RANGI

Tradition relating to the Origin of the Human Race

MEN had but one pair of primitive ancestors; they sprang from the vast heaven that exists

above us, and from the earth which lies beneath us. according to the traditions of our race, Rangi

and Papa, or Heaven and Earth, were the source from which, in the beginning, all things

originated. Darkness then rested upon the heaven and upon the earth, and they still both clave

together, for they had not yet been rent apart; and the children they had begotten were ever

thinking amongst themselves what might be the difference between darkness and light; they

knew that beings had multiplied and increased, and yet light had never broken upon them, but it

ever continued dark. Hence these sayings are found in our ancient religious services: 'There was

darkness from the first division of time, unto the tenth, to the hundredth, to the thousandth', that

is, for a vast space of time; and these divisions of times were considered as beings, and were

each termed 'a Po'; and on their account there was as yet no world with its bright light, but

darkness only for the beings which existed.

At last the beings who had been begotten by Heaven and Earth, worn out by the continued

darkness, consulted amongst themselves, saying: 'Let us now determine what we should do with

Rangi and Papa, whether it would be better to slay them or to rend them apart.' Then spoke Tu-

matauenga, the fiercest of the children of Heaven and Earth: 'It is well, let us slay them.'

Then spake Tane-mahuta, the father of forests and of all things that inhabit them, or that are

constructed from trees: 'Nay, not so. It is better to rend them apart, and to let the heaven stand far

above us, and the earth lie under our feet. Let the sky become as a stranger to us, but the earth

remain close to us as our nursing mother.'

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The brothers all consented to this proposal, with the exception of Tawhiri-ma-tea, the father of

winds and storms, and he, fearing that his kingdom was about to be overthrown, grieved greatly

at the thought of his parents being torn apart. Five of the brothers willingly consented to the

separation of their parents, but one of them would not agree to it.

Hence, also, these sayings of old are found in our prayers: 'Darkness, darkness, light, light, the

seeking, the searching, in chaos, in chaos'; these signified the way in which the offspring of

heaven and earth sought for some mode of dealing with their parents, so that human beings

might increase and live.

So, also, these sayings of old time. 'The multitude, the length , signified the multitude of the

thoughts of the children of Heaven and Earth, and the length of time they considered whether

they should slay their parents, that human beings might be called into existence; for it was in this

manner that they talked and consulted amongst themselves.

But at length their plans having been agreed on, lo, Rongo-ma-tane, the god and father of the

cultivated food of man, rises up, that he may rend apart the heavens and the earth; he struggles,

but he tends them not apart. Lo, next, Tangaroa, the god and father of fish and reptiles, rises up,

that he may rend apart the heavens and the earth; he also struggles, but he rends them not apart.

Lo, next, Haumia-tikitiki, the god and father of the food of man which springs without

cultivation, rises up and struggles, but ineffectually. Lo, then, Tu-matauenga, the god and father

of fierce human beings, rises up and struggles, but he, too, fails in his efforts. Then, at last,

slowly uprises Tane-mahuta, the god and father of forests, of birds, and of insects, and he

struggles. With his parents; in vain he strives to rend them apart with his hands and arms. Lo, he

pauses; his head is now firmly planted on his mother the earth, his feet he raises up and rests

against his father the skies, he strains his back and limbs with mighty effort. Now are rent apart

Rangi and Papa, and with cries and groans of woe they shriek aloud: 'Wherefore slay you thus

your parents? Why commit you so dreadful a crime as to slay us, as to rend your parents apart?

But Tane-mahuta pauses not, he regards not their shrieks and cries; far, far beneath him he

presses down the earth; far, far above him he thrusts up the sky.

Hence these sayings of olden time: 'It was the fierce thrusting of Tane which tore the heaven

from the earth, so that they were rent apart, and darkness was made manifest, and so was the

light.'

No sooner was heaven rent from earth than the multitude of human beings were discovered

whom they had begotten, and who had hitherto lain concealed between the bodies of Rangi and

Papa.

Then, also, there arose in the breast of Tawhiri-ma-tea, the god and father of winds and storms, a

fierce desire to wage war with his brothers, because they had rent apart their common parents.

He from the first had refused to consent to his mother being torn from her lord and children; it

was his brothers alone that wished for this separation, and desired that Papa-tu-a-nuku, or the

Earth alone, should be left as a parent for them.

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The god of hurricanes and storms dreads also that the world should become too fair and

beautiful, so he rises, follows his father to the realm above, and hurries to the sheltered hollows

in the boundless skies; there he hides and clings, and nestling in this place of rest he consults

long with his parent, and as the vast Heaven listens to the suggestions of Tawhiri-ma-tea,

thoughts and plans are formed in his breast, and Tawhiri-ma-tea also understands what he should

do. Then by himself and the vast Heaven were begotten his numerous brood, and they rapidly

increased and grew. Tawhiri-ma-tea despatches one of them to the westward, and one to the

southward, and one to the eastward, and one to the northward; and he gives corresponding names

to himself and to his progeny the mighty winds.

He next sends forth fierce squalls, whirlwinds, dense clouds, massy clouds, dark clouds, gloomy

thick clouds, fiery clouds, clouds which precede hurricanes, clouds of fiery black, clouds

reflecting glowing red light, clouds wildly drifting from all quarters and wildly bursting, clouds

of thunder storms, and clouds hurriedly flying. in the midst of these Tawhiri-ma-tea himself

sweeps wildly on. Alas! alas! then rages the fierce hurricane; and whilst Tane-mahuta and his

gigantic forests still stand, unconscious and unsuspecting, the blast of the breath of the mouth of

Tawhiri-ma-tea smites them, the gigantic trees are snapt off right in the middle; alas! alas! they

are rent to atoms, dashed to the earth, with boughs and branches torn and scattered, and lying on

the earth, trees and branches all alike left for the insect, for the grub, and for loathsome

rottenness.

From the forests and their inhabitants Tawhiri-ma-tea next swoops down upon the seas, and

lashes in his wrath the ocean. Ah! ah! waves steep as cliffs arise, whose summits are so lofty that

to look from them would make the beholder giddy; these soon eddy in whirlpools, and Tangaroa,

the god of ocean, and father of all that dwell therein, flies affrighted through his seas; but before

he fled, his children consulted together how they might secure their safety, for Tangaroa had

begotten Punga, and he had begotten two children, Ika-tere, the father of fish, and Tu-te-

wehiwehi, or Tu-te-wanawana, the father of reptiles.

When Tangaroa fled for safety to the ocean, then Tu-te-wehiwehi and Ika-tere, and their

children, disputed together as to what they should do to escape from the storms, and Tu-te-

wehiwehi and his party cried aloud: 'Let us fly inland'; but Ika-tere and his party cried aloud: 'Let

us fly to the sea.' Some would not obey one order, some would not obey the other, and they

escaped in two parties: the party of Tu-te-wehiwehi, or the reptiles, hid themselves ashore; the

party of Punga rushed to the sea. This is what, in our ancient religious services, is called the

separation of Tawhiri-ma-tea.

Hence these traditions have been handed down: 'Ika-tere, the father of things which inhabit

water, cried aloud to Tu-te-wehiwehi: "Ho, ho, let us all escape to the sea."

'But Tu-te-wehiwehi shouted in answer: "Nay, nay, let us rather fly inland."

'Then Ika-tere warned him, saying: "Fly inland, then; and the fate of you and your race will be,

that when they catch you, before you are cooked, they will singe off your scales over a lighted

wisp of dry fern."

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'But Tu-te-wehiwehi answered him, saying: "Seek safety, then, in the sea; and the future fate of

your race will be, that when they serve out little baskets of cooked vegetable food to each person,

you will be laid upon the top of the food to give a relish to it."

'Then without delay these two races of beings separated. The fish fled in confusion to the sea, the

reptiles sought safety in the forests and scrubs.'

Tangaroa, enraged at some of his children deserting him, and, being sheltered by the god of the

forests on dry land, has ever since waged war on his brother Tane, who, in return, has waged war

against him.

Hence Tane supplies the offspring of his brother Tu-matauenga with canoes, with spears and

with fish-hooks made from his trees, and with nets woven from his fibrous plants, that they may

destroy the offspring of Tangaroa; whilst Tangaroa, in return, swallows up the offspring of Tane,

overwhelming canoes with the surges of his sea, swallowing up the lands, trees, and houses that

are swept off by floods, and ever wastes away, with his lapping waves, the shores that confine

him, that the giants of the forests may be washed down and swept out into his boundless ocean,

that he may then swallow up the insects, the young birds, and the various animals which inhabit

them-all which things are recorded in the prayers which were offered to these gods.

Tawhiri-ma-tea next rushed on to attack his brothers Rongoma-tane and Haumia-tikitiki, the

gods and progenitors of cultivated and uncultivated food; but Papa, to save these for her other

children, caught them up, and hid them in a place of safety; and so well were these children of

hers concealed by their mother Earth, that Tawhiri-ma-tea sought for them in vain.

Tawhiri-ma-tea having thus vanquished all his other brothers, next rushed against Tu-matauenga,

to try his strength against his; he exerted all his force against him, but he could neither shake him

nor prevail against him. What did Tu-matauenga care for his brother's wrath? he was the only

one of the whole party of brothers who had planned the destruction of their parents, and had

shown himself brave and fierce in war; his brothers had yielded at once before the tremendous

assaults of Tawhiri-ma-tea and his progeny-Tane-mahuta and his offspring had been broken and

torn in pieces-Tangaroa and his children had fled to the depths of the ocean or the recesses of the

shore-Rongo-ma-tane and Haumia-tikitiki had been hidden from him in the earth-but Tu-

matauenga, or man, still stood erect and unshaken upon the breast of his mother Earth; and now

at length the hearts of Heaven and of the god of storms became tranquil, and their passions were

assuaged.

Tu-matauenga, or fierce man, having thus successfully resisted his brother, the god of hurricanes

and storms, next took thought how he could turn upon his brothers and slay them, because they

had not assisted him or fought bravely when Tawhiri-ma-tea had attacked them to avenge the

separation of their parents, and because they had left him alone to show his prowess in the fight.

As yet death had no power over man. It was not until the birth of the children of Taranga and of

Makea-tu-tara, of Maui-taha, of Maui-roto, of Maui-pae, of Maui-waho, and of Maui-tikitiki-o-

Taranga, the demi-god who tried to beguile Hine-nui-te-po, that death had power over men. If

that goddess had not been deceived by Maui-tikitiki, men would not have died, but would in that

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case have lived for ever; it was from his deceiving Hine-nui-te-po that death obtained power over

mankind, and penetrated to every part of the earth.

Tu-matauenga continued to reflect upon the cowardly manner in which his brothers had acted, in

leaving him to show his courage alone, and he first sought some means of injuring Tanemahuta,

because he had not come to aid him in his combat with Tawhiri-ma-tea, and partly because he

was aware that Tane had had a numerous progeny, who were rapidly increasing, and might at last

prove hostile to him, and injure him, so he began to collect leaves of the whanake tree, and

twisted them into nooses, and when his work was ended, he went to the forest to put up his

snares, and hung them up-ha! ha! the children of Tane fell before him, none of them could any

longer fly or move in safety.

Then he next determined to take revenge on his brother Tangaroa, who had also deserted him in

the combat; so he sought for his offspring, and found them leaping or swimming in the water;

then he cut many leaves from the flax-plant, and netted nets with the flax, and dragged these, and

hauled the children of Tangaroa ashore.

After that, he determined also to be revenged upon his brothers Rongo-ma-tane and Haumia-

tikitiki; he soon found them by their peculiar leaves, and he scraped into shape a wooden hoe,

and plaited a basket, and dug In the earth and pulled up all kinds of plants with edible roots, and

the plants which had been dug up withered in the sun.

Thus Tu-matauenga devoured all his brothers, and consumed the whole of them, in revenge for

their having deserted him and left him to fight alone against Tawhiri-ma-tea and Rangi.

When his brothers had all thus been overcome by Tu', he assumed several names, namely, Tu-

ka-riri, Tu-ka-nguha, Tu-ka-taua, Tu-whaka-heke-tangata, Tu-mata-wha-iti, and Tu-mata-uenga;

he assumed one name for each of his attributes displayed in the victories over his brothers. Four

of his brothers were entirely deposed by him, and became his food; but one of them, Tawhiri-ma-

tea, he could not vanquish or make common, by eating him for food, so he, the last born child of

Heaven and Earth, was left as an enemy for man, and still, with a rage equal to that of Man, this

elder brother ever attacks him in storms and hurricanes, endeavouring to destroy him alike by sea

and land.

Now, the meanings of these names of the children of the Heaven and Earth are as follows:

Tangaroa signifies fish of every kind; Rongo-ma-tane signifies the sweet potato, and all

vegetables cultivated as food; Haumia-tikitiki signifies fern root, and all kinds of food which

grow wild; Tane-mahuta signifies forests, the birds and insects which inhabit them, and all things

fashioned from wood; Tawhiri-ma-tea signifies winds and storms; and Tu-matauenga signifies

man.

Four of his brothers having, as before stated, been made common, or articles of food, by Tu-

matauenga, he assigned for each of them fitting incantations, that they might be abundant, and

that he might easily obtam them.

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eBook - Polynesian Mythology

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