Maori Legends
Legends of Maorikau. There are eight main legends in Maui and Other Legends. Find out more about the Maori myth of the lake. Tales of Maori introduction Maori legends of "patu-paiarehe.
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The two main classifications into which the legends of New Zealand's M?ori can be classified are M?ori Legendology and M?ori Anatomy. M?ori's social ritual, convictions and worldview were finally founded on a sophisticated folklore that had been handed down from a Polish home and adjusted and developed in the new environment (Biggs 1966:448).
Only a few recordings have survived the vast stock of mythologies and traditions of M?ori from the first years of contacts with Europe. The majority of those who spoke the church tongue were unlikable to the convictions of M?ori[quote required] and considered them "childlike beliefs" or even "works of the devil". "These men's scriptures are among our best resources for the legends of the areas in which they worked." (Biggs 1966:447).
There are three expressions that are prominently used in M?ori and Polish spoken literature: genealogy, poetics and storytelling fiction. Genealogy recitation (whakapapapa) was particularly well established in the verbal world of M?ori, where it fulfilled several roles in the retelling of traditions. First, it was used to create a kind of timescale that united all myths, traditions and histories from the far past to the present.
She connected live humans with the deities and the mythical characters. At first glance, what looks like a simple list of designations is in fact a cryptically depiction of the evolving universe"'' (Biggs 1966:447). The poetic tradition was always to sing or to sing; instead of using language, music was used to differentiate between the two.
Rhymes or assonances were not instruments used by M?ori; only when a certain text is performed or performed does the meter become visible. Even abridged, sometimes mysterious expressions and the use of certain grammar constructs not found in fiction are common" (Biggs 1966:447-448). The majority of the fabulous footage from M?ori is based on the story of Prosa.
Many of the legends were known tales narrated as conversation on the long evenings of overwinter. Rheitual songs about making fire, fish, dying, etc. were based on M?ui and derive their strength from it" (Biggs 1966:448). Extract from a www (ridge pole of a house), Ng?ti Awa, Bay of Plenty, New Zealand, about 1840.
You present M?ori thoughts about the origin and origin of humans and deities. It explains nature, the meteorological conditions, the star and lunar, the marine life, the bird life of the woods and the forrests. "The most striking characteristic of the legend, which differs from the traditional, is its universal nature.
All of the great legends are known in some versions not only in New Zealand, but also in much of Polynesia" (Biggs 1966:448). M?ori's comprehension of the evolution of the cosmos was articulated in genealogic terms. Some or all of these topics may occur in the same genealogy" (Biggs 1966:448).
This heavenly couple's matrimony brought forth the divinities and, in due course, all creatures of the world. (Biggs 1966:448). After Biggs (1966:448), the mythological core of M?ori develops in three narrative series: a complex or cycle: "Each of the M?ori groups had their own traditionally faith, which confirmed their demands on the territories they occupy, gave high-ranking authorities and justifies the group's foreign relations with other groups.
This purpose was fulfilled because the members of the affected groups thought that the tradition was a record of past occurrences, and they complied. Inter-group coalitions were made easier when it was thought that they were sharing a joint legacy, and the bourgeois's regard and anxiety for his chieftain was at least partly founded on his faith in the "semi-divine descent of the high-ranking" (Biggs 1966:450).
"In contrast to myth, narratives tell of events that are for the most part human. They' re in New Zealand and they' re limited to that country' (Biggs 1966:448). After Biggs (1966:451) the traditional can be classified into three types: Two great discoveries or original customs existed.
Kupe calls one of these tradition as the explorer of New Zealand. A second group of tradition considers Toi as the first important father of the family. "They were both spread over vast but seemingly complimentary areas of the North Island. Attempting to put the two in a singular order in chronology is misleading because there is no conclusive proof that they were ever part of the same Tradition." (Biggs 1966:451).
The North Auckland and North Island Western coasts reported that Kupe left Hawaiki for New Zealand after assassinating a man named Hoturapa and leaving with his woman Kuramarotini. Tradtional tunes tell of Kupe's journeys along the New Zealand coastline. Others, however, came to New Zealand according to his instructions (Biggs 1966:451).
Your tradition does not speak of his arrival in New Zealand, and the conclusion is that he was borne there. In Plenty Bay, the T?hoe people say that Toi's'ancestor' Tiwakawaka was the first to populate the land, "but only his name is remembered" (Biggs 1966:451). The migration tradition is rich and refers to small areas and small groups of people.
"Some of the races seem to have emphasized their canoeing traditions and the lineage of their crews more than the others. Especially the Hauraki, Waikato and King Country (Tainui Kanu) and the Rotorua and Taupo (Te Arawa Kanu) strains seem to have attached particular importance to their ancestry from a certain canoeing trip" (Biggs 1966:451).
Every group of tribes, whether tribes or subtribes, retained their discreet, handed-down notes, which generally referred to "great wars and great men"; these histories were connected through genetic engineering, which is an ornate craft in the M?ori family. "The history from the time of immigration to the present is in some cases continual and coherent inwardly.
It is fragmented and intermittent in other cases before about 1600" (Biggs 1966:453). Wohler's work is presented in Christine Tremewan's Traditional Stories from Southern New Zealand: Grey released an adapted adaptation of the history of Te Rangik?heke in Nga Mahi a Nga Tupuna and translates it into English as Polynesian mythology.
B.G. Biggs,'Maori Myths and Traditions' in A. H. McLintock (Editor), Encyclopaedia of New Zealand, 3 volumes. G. Grau, Polynesian Mythology, Illustrated Issue, reprint 1976. T.R. Hiroa (Sir Peter Buck), The Maori Arrival. C: Tremewan, Traditional Tales from South New Zealand: J. White, The Ancient History of the Maori, 6 volumes (government printer: Wellington), 1887-1891.