SOUTH SEA LEGENDS.

Otago Witness, Issue 1977, 14 January 1892, Page 43

SOUTH SEA LEGENDS.

By J. Atheley.

V.-THE WINDS.

When the heavens were raised far above the earth the children of Rangi and Papa divided. The majority determined to remain with the earth Papa, their mother, only Tawhiri matea, the god of winds', with certain of the stars, electing to stand by their unfortunate sire. Tawhiri of all the children was the only one who objected to the elevation of the sky. When the upheaval was complete and light ehone in upon the earth he turned furiously on his brothers. The tall trees and forests, the offspring of Tane mahuta, he devasted. Rongo and Haumia pursued so remorselessly by him, as a last resource took refuge in the bosom of Papa, their mother earth, the former taking the form of the kumara, while the latter became a fernroot. Tangaroa, the sea god, foucd his offspring driven away, some taking refuge in the clefte and crannies of rocks, the most, however, fleeing to the sea and besoming fi3h. Those that remained on shove were the lizards and other Btuall reptiles. Only in Tv— afterwards worshipped as the god of war — did the furious storm wind fiod a worthy opponent. Undaunted by the fierce whirling of his angry brother Tv stood upright, and not seeking refuge in lower forms, kept his divinity uncurtailed ; while Rongo, Hiumia, and Tangaroa became subject to his rule, and for the use of man whom he made, so says one legend, the image of himself.

After he had avenged the separation of j his parents Tawhiri followed his father, not j going aloft into the supreme heaven, but remaining in Kikorangi (the azure heaven), where his children Ru (the earthquake), Apuhan (god of. storms), Tiu (the northwest wind). Pua i taha (the couth-west gales), and others rush forth to trouble mankind. Hine-i-tapapa uta and Hine-i-tu-. whenna are female descendants of Tawhiri. They are the gentle winds, the zephyrs which can by their soft lullabies calm the waves and even charm their boisterous brothers into quietude. This is the nearest approach the hardier, less polished races of tbe Pacific could make to the lyre of Orpheus, the harp of Hermes, and the reed pipes of Pan. Orpheus corresponds very nearly with Tane in his search for a beloved object, but 'the question has been raised, 1$ Orpheus the child of tbe night and sky, or the sun god himse'f 1 If the former, then, like Tawhiri, who was the son of Rangi (tbe sky) by his first wife Pokoharua te po (breath from the depth of night) he is a figure for the breezes. Into the Orpheus myth, however, the element of sun wandering has been incorporated, while the Maori f awbiri is not confused with the sun god. Tawhaki (rush about), said to be the lightning god because of lightning flashing from his armpit?, is a hero figuring a little in both capacities. Tafa 'i (Tawhaki) ant? Alisii (Karihi) were brothers. Desirous of obtaining a wife, they sent their servant up to the skies. There he saw a number of handsome sky m,en and women. They crowded round him, asking his purpose, when he made overtures to the daughter of Tacgaro^ of the sky (Tagaloa lagi). She sent down for Tawbaki and Karihi to decide between them, but when they appeared, like Odysseus from Troy, in ragged and disreputable apparej, she bade them sleep out with the slaves. Before dawn, however, the brothers put on new robes, bedecking themselves, but were about to depart instead of seeking another interview. Sina (Maori, Hina) saw and besought them to return. They refased,-where-upon Sina wept. Tafa 'i ungallautly pushed her over into a chasm, from which her parents rescued he'-. The tables were now turned, for Tafa 'i was now as eager t3 make" her his wife as he had been to oast her off. She fled away, speeding up to the sky home of her father, and met on her ascent the host of heaven descending with her dowry. The Maori story makes the host of heaven inimical to Hema, Tawhaki's mother.

Just as Orpbeus had power to move by the music of his lyre objects animate or inanimate, Tawhaki by his power of chanting caused a flood, gave sight to a blind relation, and could control the winds. When ascending or climbing up a spider web to heaven the winds blew hardly on him and his unole Karihi. Kaubi was blown down to earth, but the daring youth by his chants calmed the boisterous gales and attained the heaven of peace and security. When he prays it is stormy with thunder and lightning. Like Herme?, the swift-footed wind of Greek myth, Tawhaki when only a child showed his power. He procured a huge piece of timber from the forest and sent it whirling into the settlement, causing great consternation. This is an evident allusion to a storm wind, as is also the legend of the Pukeko. Tawhaki nipped the nose of Pukeko and it remains red to this day.

On the wings of the wind Eneene and Kura made their escape from spiritland. Things were very laxly managed in the olden days. Holes in rocks, river beds, hollow trees, each led unexpectedly to spiritland. The least mishap might hurl the heedless person into the hands of tbe gods of night. Buatarangi, the mother of Maiu, passed through a shasrn in the rock, wbich opened to her incantations. Tane, after setting out with Ako to woo the fair Te Kura i Tanoa, found he had no likelihood of beingaccepted. In disgust he resolved to return, but found his canoe scuttled by his treacherous friend. After bewailing himself he looked up and beheld an immenss bua tree with far-reach-ing branches. On the branches he climbed, gave a mighty swing, and behold, he leapt fairly into the land Euuakura (land of red parrot feathers), the beautiful land of the sunset. In this same manner Kura became an unwilling inmate of spiritland. She and her tister-in-law had scaled a cocoanut or bua tree to gather fruit. Half was the share of each, but Kura endeavouring to fctealsorne of Umuei'd share, over-reached herself and fell into spiritland. Tbegho3ts, happening to be on the watch, seized her, and bore her off in triumph, determining to cook and devour her next day.

A special guard was set over her, an old blind ra-in, Tiarauau, At rcgnlar intervals the old man v/ould bhout "E ! Kura E l "' (or

colloquially, " Kura ahoy ! "), to which the reply was "E ! Tirauau E! " This prevents any movement of the prisoner towards escaping.

Eneene. hearing of this sad mishap, penetrated the earth at the spot where his wife entered. The name of this part of the shades wasMarama (moonlight), and it fortunately being night his advent passed unnoticod. Guided by the shouts of the wakeful Argos of the south, and the answers of Kura he found the hiding place of his lost wife. The savages had no idea of lulling or persuading by the influence of music a hungry man to give up his prospective dinner, so the legend gives the rescuer a cunning device to drown the sound of his voice when he would talk to his imprisoned spouse. With extreme care Eneene plucked and husked several cocoanuts, scattering the grated meat over the eight pathways leading to the house. Scenting the rich food, hundreds of rats came to feast, by their quarrelling and squeaking making it almost impossible to hear anything. Then Eneene scaled on to the roof tree, and removing part of the roof, discovered his wife in the middle part of the house. Lowering himself down till he hung by his knees he touched his wife. With surprise she embraced him, and begged him to set her free.

Eneene liberated her, and directing her to haste to the chasm, said he would wait till she was away before he left. When old Tiarauau calle 3 out agair, "E' Kura c'," Eceene, imitating as closely as possible his wife's voice, answered, " E Tiarauau 1 " Having given his wife a sufficient grace, he thought it time to make bis exit, and so speedily rejoiced her at the chasm. Up on the wings of the wind they rose in answer to their prayers, when the harsh voice of Tiarauau was heard giviDg the alarm. Thereupon ensued a race even more exciting than Tarn o' Shantcr's. Not a moment too soon did the pair scramble through the cleft into daylight. The murmuring of the wind among the reeds which gave me to Pan and his love Syrinx has given to the natives of tbe South a race of fairies who are proficient in flu'eplaying. This flute is a bamboo or reed perforated with throe hole?, and is blown through tbe nose 1 Ngaru, when tbe flood swept through the Avoiki, sought refuge in Taumareva (expacse) with these beauteous fairies.

To the Maoris this eorie soughing is the breath of Rangi (the sky) tickling the ears of his beloved earth. This is an older form of mythology to that which attribute* a deity to the wind, and the pietty fancy that the dew, rain, froft, and snow were tokens of Eangi's power and love a far truer insight into Nature than the absurd myth of Tc Waka Maru.

A mjth of Tane Mahuta reminds one a little of Acolo*, the god of the winds, who presented Odysseus with a bagful of them, with instructions how to use them. Some greedy sailor?, thinking to find treasure, opened the bag, thus letting out a terrific tempest. The winds vexed Tane by blowing the blossoms off the trees and breaking their branches He theiefore ordered them to go into their hole 3 (every wind has a special hole on the horizon's edge through which to blow). On their obeying he stopped up the hole 3to prohibit them from again disturbing his tree children. Te Mai Haro (the skimming one) begged in vain for the winds' liberty. When Tane had gone away he hastened to the caves and let the prisoner gales loose. Mani also once bottled up the winds, with the exception of the west wind. Whenever he draws near, the west one hides itjself quiet in his hole till Mani wanders on further afield, Hence when the wind rises and falls in gusts, Mani is drawing near its bidiug-place.