Ranginui and Papatuanuku

Ranguinui and Papatuanuku

As the world was created, Ranginui was pressed against Papat??nuku, the earth mother. The Maori mythology shows the original couple Rangi and Papa (or Ranginui and Papatuanuku) in a creation myth that explains the origin of the world. Ranguinui (heavenly father) had been joined to Papatuanuku (earth mother) in an amorous embrace.

Ranginui's love for Papatuanuku was so great that they could not bear to be separated. and Ranginui is the most common, but Ranginui had several women, and Pokoharuatep?, mother of Aoraki, which in the next story was the first.

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Rangginui and Papat??nuku are the great-grandparents, the heavenly and earthly fathers, who are in a close group. 3 ] These kids are growing and discussing with each other what it would be like to be in the candlelight. T?matauenga, the sharpest of the kids, suggests that the best way to solve their plight is to murder their mothers. (Gray 1956:2).

Ranginui's and Papat?anuku's kids see the lights and have room to move for the first while. Whilst the other kids have consented to the split, T?whirim?tea, the Lord of the Windstorms and Wind, is angry that the parent was upset. It is unbearable for him to listen to his parents' screams or to see Ranginui's eyes cry when they part, he pledges to his brothers and sisters that from now on they will have to cope with his wrath.

There he cautiously nurtures his own many descendants, among them the winch, one of which is sent to every fourth of the windmill. In order to combat its brethren, T?whirim?tea is gathering an array of its children's armies - wind and cloud of various types, among them violent storms, cyclones, dark thick hailings, fire thunderclouds, hurricanes and thunderclouds as well as rains, nebulae and mist.

When those winches show their power, the dustflies and the large woodland tree of T?ne are crushed under the assault and drop to the floor, feed for rot and bugs (Gray 1956:3-6, Tregear 1891:54, Biggs 1966:448-449). Then, T?whirim?tea hits the ocean and giant ripples are formed, vortices are formed and Tangaroa, the oceanic god, escapes in a scare.

Punga, a Tangaroa boy, has two kids, Jkatere dad of Fishes, and Tu-te-wehiwehi (or Tu-te-wanawana) the reptile ancestors. Since then Tangaroa has been furious at T?ne because he has given shelter to his escaped underlings. T?ne provides the offspring of T?matauenga with canoe, fishing hooks and fishing net to capture the offspring of Tangaroa.

Tangaro avenges himself by flooding rafts and blowing away homes, lands and shrubs that are swept into the ocean during inundations. (Gray 1971:5-6). The website is attacking his Rongo and Haumia antique deities, the deities of cultured and uncultured food. Haumia and Rongo are very afraid of Papat??nuku, but when he attacked them, Papat??nuku decided to keep them for their other kids and hid them so well that Papat??nuku could not find them.

So, T?whirim?tea turns to his sibling T?matauenga. He' s using all his power, but T?matauenga is certain and T?whirimatea can't beaten him. The T? thought of the action of T?ne in the separation of their mothers and made traps to capture the daughters of T?ne, who could no longer freely soar.

Then he made a net of woodland and threw it into the ocean, so that the Tangaroa kids would soon be lying in piles on the water. Hoeing to excavate the soil, he catches his Rongo and Haumia-titiketike Brother, where they have hid from T?whirim?tea in the womb of the terrestrial mothers, and recognizes them by their long hairs that remain above the soil and he pulls them out and piles them into hampers to eat them.

Thus T?matauenga is eating all his brethren to compensate them for their cowardliness; the only one that T?matauenga does not subject is T?whirim?tea, whose gales and cyclones still affect mankind today (Grey 1971:7-10, Biggs 1966:449). Ranginui and Papat??nuku had another baby who was never even borne and still resides in Papat?anuku

The T?ne sought light for celestial objects so that his ancestor would be dress-up. Finally Ranginui was looking good (Orbell 1998:145). Until now Ranginui and Papat?anuku mourn each other. Ranginui's eyes drop on Papat?anuku to show how much he loved her. Occasionally Papat?anuku lifts and wears itself out and almost falls apart to get back to its loved one, but it is in vain.

As fog comes up from the woods, these are the sigh of Papat??nuku as the heat of her flesh longs for Ranginui and humanity feeds on (Grey 1956:11). The number of kids differs in different variations, but numbers of 70 or more are often cited. Your kids contain, according to version:

T?matauenga, Haumia-tiketiketiketikeke, T?matauenga and Rehua. Tangaroa, the deity of the ocean, is assigned this divisive function by Taranaki tradition (Smith 1993:1-2).

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