사용자:배우는사람/문서:Flood myth: 두 판 사이의 차이
내용 삭제됨 내용 추가됨
2,002번째 줄:
<div style="margin-left: 40px">
======Nu'u======
<div style="font-size: 9pt; font-family: arial; background: #e9e9e9; padding-left: 21px">
In [[:en:Hawaiian mythology|Hawaiian mythology]], '''Nu'u''' was a man who built an ark with which he escaped a [[:en:Flood myth|Great Flood]]. He landed his vessel on top of [[:en:Mauna Kea|Mauna Kea]] on the Big Island. Nu'u mistakenly attributed his safety to the moon, and made sacrifices to it. [[:en:Kane Milohai|Kane]], the creator god, descended to earth on a rainbow, explained Nu'u's mistake.<ref>"Nu'u" A Dictionary of World Mythology. Arthur Cotterell. Oxford University Press, 1997. Oxford Reference Online. Oxford University Press. 30 September 2010 http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t73.e525</ref>
Missionaries to Hawaii in the 19th century considered him analogous to [[:en:Noah|Noah]] of the [[:en:Bible|Bible]].
'''External links'''
*[http://www.sacred-texts.com/pac/hm/hm24.htm Hawaiian Mythology by Martha Beckwith]
<!--[[Category:Hawaiian mythology]]-->
<!--[[Category:Flood myths]]-->
</div>
{{-}}
======Ruatapu======
<div style="font-size: 9pt; font-family: arial; background: #e9e9e9; padding-left: 21px">
{{사용자:배우는사람/틀:For|the town|Ruatapu, New Zealand}}
In [[:en:Māori mythology|Māori tradition]], '''Ruatapu''' was the second son of the great chief [[:en:Uenuku|Uenuku]], who belittled him for using the sacred comb of his elder brother, [[:en:Kahutia-te-rangi|Kahutia-te-rangi]]. As revenge, Ruatapu enticed the children of the nobility into his canoe, sailed them in the ocean, and then sank it (Craig 1989:237). Kahutia-te-rangi survived with the help of a whale and was thereafter known as [[:en:Paikea|Paikea]] (Reedy 1993:142-146).
Meanwhile, Ruatapu convinced the gods of the tides to destroy the land and its inhabitants. Paikea fled to high ground and was saved through the intervention of the goddess [[:en:Moa-kura-manu|Moa-kura-manu]]. One version of the myth holds that Ruatapu drowned in the flood and that her bowels became the first jellyfish (Craig 1989:237, Reedy 1989:142-146).
'''Flood myth'''
In a tradition of the [[:en:Ngati Porou|Ngati Porou]], a Māori tribe of the east coast of New Zealand's North Island, Ruatapu became angry when his father Uenuku elevated his younger half-brother Kahutia-te-rangi ahead of him. Ruatapu lured Kahutia-te-rangi and a large number of young men of high birth into his canoe, and took them out to sea where he drowned them. He called on the gods to destroy his enemies and threatened to return as the great waves of early summer. As he struggled for his life, Kahutia-te-rangi recited an incantation invoking the southern humpback whales (''paikea'' in Māori) to carry him ashore. Accordingly, he was renamed [[:en:Paikea|Paikea]], and was the only survivor (Reedy 1997:83-85).
'''References'''
*R.D. Craig, ''Dictionary of Polynesian Mythology'' (Greenwood Press: New York, 1989).
* Reedy, Anaru, ''Ngā Kōrero a Mohi Ruatapu, tohunga rongonui o Ngāti Porou: The Writings of Mohi Ruatapu'' (Canterbury University Press: Christchurch, 1993).
<!--[[Category:Māori mythology]]-->
<!--[[Category:Flood myths]]-->
</div>
{{-}}
======Tāwhaki======
<div style="font-size: 9pt; font-family: arial; background: #e9e9e9; padding-left: 21px">
[[Image:Waitangi Maori Carving n.jpg|thumb|right|300px|Carving from a Māori canoe. In [[:en:Māori mythology|Māori mythology]], '''Tāwhaki''' is a semi-supernatural being associated with [[:en:lightning|lightning]] and [[:en:thunder|thunder]].]]
'''Genealogy'''
The genealogy of Tāwhaki varies somewhat in different accounts. In general, Tāwhaki is a grandson of [[:en:Whaitiri|Whaitiri]], a cannibalistic goddess who marries the mortal [[:en:Kaitangata (mythology)|Kaitangata]] (man-eater), thinking that he shares her taste for human flesh. Disappointed at finding that this is not so, she leaves him after their sons [[:en:Hemā (mythology)|Hemā]] and [[:en:Punga (mythology)|Punga]] are born and returns to heaven. Hemā is the father of Tāwhaki and Karihi.<ref>In some versions, Tāwhaki's mother is [[:en:Urutonga|Urutonga]].</ref> Tāwhaki grows up to be handsome, the envy of his cousins, who beat him up and leave him for dead. He is nursed back to health by his wife, who feeds the fire that warms him with a whole log of wood. In memory of this incident, their child is named [[:en:Wahieroa|Wahieroa]] (Long-piece-of-firewood) (Biggs 1966:450). In some versions Tawhaki is the father of Arahuta. She was the cause of a quarrel between her parents, and her mother Tangotango took her to heaven, where they were afterwards joined by Tāwhaki.<ref name="Grey1885p41">{{cite book |title=Polynesian Mythology and Ancient Traditional History of the New Zealand Race |last=Grey |first=Sir George |:en:authorlink=George Grey |coauthors= |year=1885 |publisher=H. Brett |location=Auckland |isbn= |page=41 |url=http://www.nzetc.org/tm/scholarly/tei-GrePoly-c1-3.html |accessdate=29-Nov-2010}}</ref>
'''Avenges his father'''
Hemā, while looking for a gift for his son, trespasses into the land of the [[:en:Ponaturi|Ponaturi]], who are evil beings. They capture him and Urutonga, blinding Hemā in the process. While journeying to rescue his parents, Tāwhaki meets and marries [[:en:Hinepiripiri|Hinepiripiri]], to whom is born their son, Wahieroa. Tāwhaki and his brother [[:en:Karihi|Karihi]] rescue their enslaved mother, who tells them that light is fatal to the Ponaturi. Eventually, with the help of their mother, they trick the Ponaturi, who have returned to their house to sleep. Tāwhaki and his brother hide, after having blocked up all the chinks of the house so that no light can enter. When the Ponaturi begin to think that the night is very long, Urutonga reassures them that there is still a long time until dawn comes. They then set fire to the house, and open the door. The Ponaturi are killed by the fire and the exposure to the sunlight. The only survivors are [[:en:Tonga-Hiti|Tonga-Hiti]] and [[:en:Kanae|Kanae]].
'''Climbs into the heavens'''
Tāwhaki and his young brother set off to climb up to the sky. At the foot of the ascent they find their grandmother, Whaitiri, now blind, who sits continually counting the tubers of [[:en:sweet potato|sweet potato]] or [[:en:taro|taro]] that are her only food.<ref>In other stories, the blind woman guarding the vines is Tāwhaki's ancestress [[:en:Matakerepō|Matakerepō]].</ref> Whaitiri is the guardian of the vines that form the pathway into the sky. The brothers tease her by snatching them away, one by one, and upsetting her count. Eventually, they reveal themselves to her and restore her sight. In return, she gives them advice about how best to make the climb into the sky. Karihi tries first, but makes the error of climbing up the ''aka taepa'', or hanging vine. He is blown violently around by the winds of heaven, and falls to his death. Tāwhaki climbs by the ''aka matua'', or parent vine, recites the right incantations, and reaches the highest of the 10 heavens. There he learns many spells from Tama-i-waho, and marries a woman named Hāpai, or as others say, [[:en:Tangotango|Tangotango]] or Maikuku-makaka. They have a son, and according to some versions of the story it is this child who is named Wahieroa (Biggs 1966:450).<ref>In other versions, when Tāwhaki reaches the sky-world he disguises himself. When at last he reveals himself, he is reconciled with Tangotango, and their daughter Arahuta. Some versions say that he decided to stay in the sixth heaven, [[:en:Nga-atua|Ngā Atua]], where he displays his power with lightning and thunder. In others stories, Tāwhaki's wife is named Hinepiripiri; they are the parents of [[:en:Matuku-tangotango|Matuku]] and Wahroa.</ref>
'''Tribal versions'''
In a country like New Zealand, each tribe has a different version (or series of related versions) of a story like Tāwhaki; actually, the stories told by each storyteller within a tribe would be different, and the same storyteller would tell a slightly different tale each time it was told. To illustrate this variation in a small way, and to demonstrate that there is no one correct way to tell the story of Tāwhaki, two versions from different tribal groups are presented below.
'''Arawa version'''
In an 1850 version of Tāwhaki by Hohepa Paraone of the [[:en:Te Arawa|Arawa]] tribe of [[:en:Rotorua|Rotorua]] (Paraone 1850:345-352, White 1887:115-119 (English), 100-105 (Māori),<ref>White unaccountably attributes this Te Arawa story to the Ngāi Tahu tribe of the South Island; he also has 'Pihanga' instead of 'Puanga' for the name of Tāwhaki's daughter.</ref> Tāwhaki is a mortal man who is visited each night by [[:en:Hāpai|Hāpai]], a woman from the heavens. When Hāpai becomes pregnant, she tells Tāwhaki that if their child is female, he is to wash her. After their daughter [[:en:Puanga|Puanga]] is born, Tāwhaki washes her, but expresses disgust at the smell. Offended, Hāpai takes the child, climbs onto the roof of the house, and disappears into the sky.
After some months, Tāwhaki decides to go and find Hāpai and Puanga. He sets off with his two slaves. He warns the slaves not to look at the fortress of [[:en:Tongameha|Tongameha]] as they pass by. One of the slaves looks, and Tongameha gouges out his eyes. Tāwhaki and the remaining slave go on, and meet Matakerepō, an old blind woman, guarding the vines (or ropes) that lead up into the heavens. Matakerepō is an ancestress of Tāwhaki's. As Matakerepō counts out her ten taro tubers, Tāwhaki removes them one by one.
Matakerepō, aware that someone is deceiving her, begins to sniff the air, and her stomach distends, ready to swallow the stranger. She sniffs towards the south, and towards all the winds. When she sniffs towards the west she catches Tāwhaki's scent and calls out 'Are you come with the wind that blows on my skin?' Tāwhaki grunts, and Matakerepō says, 'Oh, it is my grandson Tāwhaki.' Her stomach begins to shrink. Had he not been from the west wind, she would have swallowed him.
Matakerepō asks Tāwhaki where he is going. He replies that he is searching for his wife and daughter; his wife is a daughter of Whatitiri-matakamataka (or Whaitiri) and has returned to the heavens. Matakerepō shows him the pathway, advising him to set off in the morning. Tāwhaki's slave prepares a meal. Tāwhaki takes some cooked food and rubs it on the eyes of the old woman. Matakerepō is instantly cured of her blindness. In the morning, Tāwhaki presents his slave to Matakerepō, who chants a spell to help him as climbs. When he reaches the heavens, Tāwhaki disguises himself as an old slave and assists his brothers-in-law to build a canoe. Each night, the brothers-in-law return to their village, where Tāwhaki's wife and daughter are living. Pretending to be unable to keep up, Tāwhaki lets the brothers-in-law go on ahead, and returns to work on the canoe, arriving at the village much later. The next morning, Tāwhaki and the brothers-in-law return; seeing the canoe, the brothers-in-law are surprised by all the work that has been done. Each evening, Tāwhaki sits in the special seat of Hāpai, despite the protests of the villagers. These deeds of Tāwhaki bring him to Hāpai's attention, and she asks him who he is. Tāwhaki resumes his true appearance and is recognised by his wife. He performs rituals of dedication over their daughter.
'''Ngāti Porou version'''
In a legend committed to manuscript by Mohi Ruatapu of [[:en:Ngāti Porou|Ngāti Porou]] in 1971 (Reedy 1993:25-33, 126-134), Tāwhaki is a descendant of [[:en:Māui (Māori mythology)|Māui]]. Whaitiri, a granddaughter of Māui, marries Kaitangata and has Hemā. Hemā marries [[:en:Rawhita-i-te-rangi|Rawhita-i-te-rangi]], and has Tāwhaki and his younger brother Karihi. Tāwhaki and Karihi set off to find their grandmother Whaitiri. They come to a village where a ''kawa'' (open ceremony) is being performed for Hine-te-kawa's house. They hide in the walls of the house and listen to the incantations. As the ceremony ends, Tāwhaki and Karihi leap out and kill all the people except Hine-te-kawa, who sleeps with Tāwhaki that night. She shows them the pathway they must take into the sky; it has pegs as footholds. Karihi makes several attempts at the climb, but falls to his death on the second attempt. Tāwhaki takes Karihi’s eyes and makes the climb. He comes upon Whaitiri, his blind grandmother, counting out twelve taro for her grandchildren, who are away at the village of Tama-i-waho. Tāwhaki removes the taro tubers one by one, until Whaitiri realises that it must be her grandson who she had foretold would come to find her. Tāwhaki places Karihi’s eyes into her eyes, and her sight is restored. Tāwhaki busies himself tidying his grandmother’s village, and washes and cares for her. Tāwhaki catches marries Maikuku, one of Whaitiri’s granddaughters; the other granddaughters escape to Tama-i-waho's village, up in the second sky. When they look down and see Tāwhaki and Maikuku making love outdoors, they are offended and come down and take Maikuku away into the sky. Tāwhaki, desperate to find his wife, who is pregnant, tries to ascend on a kite, but the evil [[:en:Tama-i-waho|Tama-i-waho]] sends a hākuai, a mythical bird, to attack the kite, causing Tāwhaki to fall. Tāwhaki then turns himself into a harrier hawk, and takes off. Using his adze Te Rakuraku-o-te-rangi, Tama-i-waho cuts off one of the wings of the hawk, and Tāwhaki falls to his death. After Tāwhaki's death, Maikuku bears him a son, named Wahiroa.
'''Flood myth'''
Some versions of the Māori story of Tāwhaki contain episodes where the hero causes a flood to destroy the village of his two jealous brothers-in-law. He directs his own people to relocate their village to the top of the mountain Hikurangi.
A comment in Grey's ''Polynesian Mythology'' may have given the Māori something they did not have before — as A.W Reed put it, "In ''Polynesian Mythology'' Grey said that when Tāwhaki's ancestors released the floods of heaven, the earth was overwhelmed and all human beings perished — thus providing the Māori with his own version of the universal flood" (Reed 1963:165, in a footnote). Christian influence has led to the appearance of genealogies where Tawhaki's grandfather Hema is reinterpreted as Shem, son of Noah of the biblical deluge.
'''See also'''
*[[:en:Kaha'i|Kaha'i]] for information on cognate deities in other Polynesian cultures
'''References'''
*B.G. Biggs, 'Maori Myths and Traditions' in A.H. McLintock (editor), ''Encyclopaedia of New Zealand'', 3 Volumes. (Government Printer: Wellington), 1966, II:447-454.
*R.D. Craig, ''Dictionary of Polynesian Mythology'' (Greenwood Press: New York, 1989).
*H. Paraone, "Tawhaki". (GNZMMSS 64, manuscript in Grey collection, Auckland City Library, Auckland, 1850), 345-352.
*H. Potae, "Story of Tāwhaki," ''Journal of the Polynesian Society'', 37 (1928), 359-66.
*A. Reedy, ''Ngā Kōrero a Mohi Ruatapu, tohunga rongonui o Ngāti Porou: The Writings of Mohi Ruatapu'' (Canterbury University Press: Christchurch), 1993.
*J. White, ''The Ancient History of the Maori'', Vol I (Government Printer: Wellington, 1887). :* E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'', (Lyon and Blair: Lambton Quay 1891), 497.
*Journal of the Polynesian Society Vol. XXVI page 116
<!--{{DEFAULTSORT:Tawhaki}}-->
<!--[[Category:Māori gods]]-->
<!--[[Category:Health gods]]-->
<!--[[Category:Thunder gods]]-->
<!--[[Category:Flood myths]]-->
</div>
{{-}}
</div>
</div>
| |||