Polynesian Mythology · Chapter
Endnotes explained
The endnotes provide supplementary commentary, citations, and clarifications on various Māori traditions, including the defence of Ōrākau, the origin of malicious spirits, the story of Māui and Irawaru, and references to Kupe's voyages, as
What happens
The endnotes provide supplementary commentary, citations, and clarifications on various Māori traditions, including the defence of Ōrākau, the origin of malicious spirits, the story of Māui and Irawaru, and references to Kupe's voyages, as well as scholarly citations on music and rhythm.
Themes in this chapter
Mythology and Religious Belief
Endnotes discuss the origin of malicious deities from prematurely born children, and Tāwhaki's dwelling in the skies as a god.
Conflict and Reconciliation
The quarrel between Māui and Irawaru illustrates familial conflict and transformation.
Colonial Encounter and Governance
References to European authors and the defence of Ōrākau highlight colonial interactions and historical narratives.
Characters to notice
- Māui
Referenced in the endnote about his quarrel with Irawaru, where he changes him into a dog.
- Irawaru
Mentioned as Māui's brother-in-law who is transformed into a dog.
- Tāwhaki
Noted as dwelling in the skies and worshipped as a god, associated with thunder and lightning.
- Kupe
Referenced in connection with landing spots on the east coast and traditions about his voyages.
- Uenuku
Mentioned in the context of Kupe's directions and possible friendship.
- Te Kanawa
Referenced in a song verse about people coming to peep at him.
- Ponaturi
Mentioned in relation to the 'Kanae' (salmon) escaping from their house.
- Taikehu
Referenced in the endnote about 'The fishing bank of Taikehu.'
Key passages
“If a child was born before its time, and thus perished without having known the joys and pleasures of life, it was carefully buried with peculiar incantations and ceremonies; because if cast into the water, or carelessly thrown aside, it became a malicious being or spirit, actuated by a peculiar antipathy to the human race, who it spitefully persecuted, from having been itself deprived of happiness which they enjoyed.”
A stillborn or premature child, if not properly buried with rituals, could become a vengeful spirit that resents the living for the happiness it never experienced.
Explains the origin of malicious deities in Māori belief.
“Māui and his brother-in-law had been paying a visit to the people of a village not very distant from where they lived; when they were about to return home again, Māui asked his brother-in-law to carry a little provision for them both upon their short journey, but Irawaru answered surlily, 'What should I carry any provision for? Why I have just had an excellent meal.'”
After visiting a nearby village, Māui asked Irawaru to carry some food for their return trip, but Irawaru refused rudely, claiming he had already eaten well.
Sets up the conflict leading to Irawaru's transformation into a dog.
“Tāwhaki is said to still dwell in the skies, and is worshipped as a god, and thunder and lightning are said to be caused by his footsteps when he moves.”
Tāwhaki is believed to live in the heavens as a deity, and his movements produce thunder and lightning.
Describes Tāwhaki's divine status and natural phenomena.
