10 T ran suctions. 



As an illustration of this double aspect, we will take the case of the 

 myth concerning the origin or cause of the ocean tides. The common 

 version is that tides are caused by the inhalations and exhalations of a 

 colossal marine monster known as Te Parata. The school of learning 

 ignored this as a fable, and taught something nearer the truth — namely, 

 that when all realms were being placed under the control of certain 

 guardians the marama-i-whanake, or waxing moon, and Eona were appointed 

 to control the tides of Hine-moana (personified form of the ocean). 

 Again, the common version of the story of Rona is that she was transferred 

 to the moon as punishment for having insulted that orb because one night 

 its light became obscured when she was proceeding to fetch a calabash 

 of water. She is yet visible in the moon, with her calabash by her side. 



We have also the instance of Tane, whose many names were often 

 inserted in genealogies showing the descent of man from the gods and the 

 primal parents. The inclusion of these names as those of different beings 

 was strongly condemned by the learned. The same remarks apply to Tiki 

 and others. 



We have given abundant evidence that the Maori was permeated with 

 the spirit of animism and of animatism — that is to say, he believed in 

 spiritual beings, and also attributed life and personality to things, but not 

 a separate or apparitional soul as in the case of man. Yet the writer has 

 heard statements made to the effect that the Maori possessed no power 

 of abstract thought. Now, if there is one quality that the Maori did 

 possess, it was that power. 



In a brief account of Maori personifications it is impossible to give the 

 various myths relating to them or in which they figure. We can only 

 scan the long list and mention the more interesting of such personified 

 forms. The following condensed account of one of the exploits of Tane 

 will, however, serve to show how the wise men of yore handed these 

 myths down, and how they taught racial beliefs to succeeding generations. 

 Tane, the personified form of the sun, is necessarily the origin of light ; 

 hence he is spoken of as the enemy or opponent of Whiro, who personifies 

 darkness. After a long contest and many battles on the horizon and 

 elsewhere, darkness is defeated and retires to the underworld, though 

 Whiro still wars against Tane. As the personified form of evil things, 

 he causes his satellites, Maikinui and others, to assail the offspring of 

 Tane, who succumb in their thousands. Tane, as personified form of 

 knowledge, is called Tane-te-wananga ; it was he alone who succeeded in 

 ascending to the twelfth heaven, where he obtained from Io the three- 

 baskets of occult knowledge, a fact that was bitterly resented by Whiro. 

 The latter, as the elder brother (darkness is older than light), objected to 

 such treasure passing to the younger brother. 



When about to make the great ascent, Tane went to Tawhirimatea 

 and Huru-te-arangi and asked them for the services of their offspring, the 

 Wind Children, to convey him 'to the heavens. The multitude of Wind 

 Children assembled from all quarters to bear Tane to the heavens ; from 

 far-distant realms, from the great spaces of Tahora-nui-atea they came. 

 They ascended to the upper regions, to arrive at the Cloud House, whence 

 emerged the Cloud Children to join them in brave array. Now came the 

 multitude of Peketua, the Whanau akaaka, the repulsive ones — insects, 

 vermin, winged creatures — sent by Whiro to attack Tane. But the Wind 

 Children guarded Tane; they furiously assailed the emissaries of Whiro, 

 scattered them, and drove them afar. 



