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New Zealand rainforest

In Māori mythology, Tāne (also Tāne Mahuta) is the god of MOANAs and of birds, and the son of Ranginui and Papatuanuku, the sky father and the earth mother, who lie in a tight embrace. Their many children live in the darkness between them (Grey 1956:2).

Separates his parents

The children of Rangi and Papa have grown frustrated with being forced at their confinement in the cramped space between their parents. Tū, future god of war, proposes that they should kill their parents. But Tāne (or Tāne-mahuta) disagrees, suggesting that it is better to separate them, sending Rangi into the sky and leaving Papa below to care for them. Tāne's brothers Rongo, then Tangaroa, Haumia-tiketike and Tū all try in vain to separate the parents. After many tries, Tāne lies on his back and pushes with his strong legs, and finally forces his parents apart, and Rangi rose high into the heavens (Grey 1956:2-3).^& Then Tāne searched for heavenly bodies as lights so that his father would be appropriately dressed. He obtained the stars and threw them up, along with the moon and the sun. At last Rangi looked handsome (Orbell 1998:145).

Tāwhirimātea, the god of storms and winds, is angry that the parents have been torn apart. He joins his father in the sky and punishes the earth and sea with violent storms (Grey 1956:3-6, Tregear 1891:54). Tāwhirimātea attacks the forests of Tāne, snapping the trunks of the trees, shattering the trees to the ground, leaving them as food for decay and insects. Then he attacks the oceans, and Tangaroa, the god of the sea, flees. Two of Tangaroa's descendants, Ikatere, father of fish and Tu-te-wehiwehi (or Tu-te-wanawana), the ancestor of reptiles, are terrified by Tawhirimatea’s fury. The fish flee into the sea, and the reptiles into the forests. Ever since, Tangaroa has resented Tāne for hiding his runaway children. So it is that Tāne supplies the descendants of Tūmatauenga with canoes, fishhooks, and nets to catch the descendants of Tangaroa. Tangaroa retaliates by overturning canoes and sending floods that sweep away houses, land and trees (Grey 1971:5-6).

Progenitor of humankind

Some legends say that Tāne made the first man, named Tiki. More widely known is a tradition that Tāne was trying to find himself a wife, but at first he found only non-human females and fathered insects, birds, and plants. Then he made a woman by moulding her from the soil (Orbell 1998:145).

In some stories, Tāne marries his daughter Hine-tītama without her knowing who he is. Upon discovering that she has married her father, she flees to the underworld, and becomes the goddess of death, Hine-nui-te-pō. Tāne follows her and begs her to return. She tells him to return to the world and raise their children, while she will wait below to receive them when they die (Orbell 1998:38).

Other traditions tell of the three baskets of knowledge that Tāne brought down from the heavens (Orbell 1998:145).

Notes

↑ In legends of the Taranaki region, it is Tangaroa who manages to separate Rangi and Papa (Smith 1993:1-2)

References

G. Grey, Nga Mahi a Nga Tupuna, fourth edition. First published 1854. (Reed: Wellington), 1971.
G. Grey, Polynesian Mythology, Illustrated edition, reprinted 1976. (Whitcombe and Tombs: Christchurch), 1956.
M. Orbell, The Concise Encyclopedia of Māori Myth and Legend (Canterbury University Press: Christchurch), 1998.
A. Smith, Songs and Stories of Taranaki from the Writings of Te Kahui Kararehe (MacMillan Brown Centre for Pacific Studies: Christchurch), 1993.
E.R. Tregear, Maori-Polynesian Comparative Dictionary (Lyon and Blair: Lambton Quay), 1891.

sv:Tane

[1] In legends of the Taranaki region, it is Tangaroa who manages to separate Rangi and Papa (Smith 1993:1-2)

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@@ Line 1: / Line 1: @@
-[[Image:WahineTane.jpg|right|260px|Rangi and Papa held each other in a tight embrace]]In [[Māori mythology]], the primal couple '''Rangi and Papa''' (or Ranginui and Papatuanuku) appear in a [[creation myth]] explaining the origin of the world.<ref>This article is based largely on the writings of a Te Arawa chief, Wiremu Maihi Te Rangikāheke, who is the author of much  of the material in George Grey’s ''Nga Mahi a nga Tupuna'' (Grey 1971), originally published in 1854 and later translated into English as ''Polynesian Mythology'' (Grey 1956). It should be understood that the version presented here represents just one Māori creation myth among many variants</ref>
+[[Image:Waitakere Forest n.jpg|right|thumb|360px|New Zealand rainforest]]In [[Māori mythology]], '''Tāne''' (also Tāne Mahuta) is the god of [[MOANA]]s and of [[birds]], and the son of [[Rangi and Papa|Ranginui and Papatuanuku]], the sky father and the earth mother, who lie in a tight embrace. Their many children live in the darkness between them (Grey 1956:2).
-==Union and separation==
+==Separates his parents==
-Rangi and Papa are the primordial parents, the [[Sky Father|sky father]] and the [[Earth Mother|earth mother]], who lie locked together in a tight embrace. They have many children<ref>The specific number of children they have depends on who you ask but generally the number lies between 70 and 77. Whether such a high number actually occurs in one early text is another matter for investigation.</ref>, all of which are male, who are forced to live in the cramped darkness between them.<ref>Their children include, depending on the version:  Tāne, Tangaroa, Tāwhirimātea, Rongo or (Rongo-mā-tāne), Haumia-tiketike, Tūmatauenga and [[Rehua]]. The youngest is [[Ruaumoko]], who has never been born and remains inside his mother's womb.  His movements cause earthquakes.</ref> These children grow and discuss amongst themselves what it would be like to live in the light. [[Tūmatauenga]], the fiercest of the children, proposes that the best solution to their predicament is to kill their parents (Grey 1956:2).
+The children of Rangi and Papa have grown frustrated with being forced at their confinement in the cramped space between their parents. [[Tūmatauenga|Tū]], future god of war, proposes that they should kill their parents. But Tāne (or Tāne-mahuta) disagrees, suggesting that it is better to separate them, sending Rangi into the sky and leaving Papa below to care for them. Tāne's brothers [[Rongo]], then [[Tangaroa]], [[Haumia-tiketike]] and Tū all try in vain to separate the parents.  After many tries, Tāne lies on his back and pushes with his strong legs, and finally forces his parents apart, and Rangi rose high into the heavens (Grey 1956:2-3).<ref>In legends of the Taranaki region, it is [[Tangaroa]] who manages to separate Rangi and Papa (Smith 1993:1-2)</ref> Then Tāne searched for heavenly bodies as lights so that his father would be appropriately dressed. He obtained the stars and threw them up, along with the moon and the sun. At last Rangi looked handsome (Orbell 1998:145).
-But his brother [[Tāne]] (or Tāne-mahuta) disagrees, suggesting that it is better to push them apart, to let Rangi be as a stranger to them in the sky above,  while Papa will remain below to nurture them. The others put their plans into action: [[Rongo]], the god of cultivated food tries to push his parents apart, then [[Tangaroa]] the god of the sea and his sibling [[Haumia-tiketike]], the god of wild food, join him. In spite of their joint efforts, Rangi and Papa remain close together in their loving embrace.  After many attempts, Tāne, god of forests and birds, forces his parents apart. Instead of standing upright and pushing with his hands as his brothers have done, he lies on his back and pushes with his strong legs.  Stretching every sinew, Tāne pushes and pushes until with cries of grief and surprise, Ranginui and Papatuanuku are prised apart  (Grey 1956:2-3, Biggs 1966:448).<ref>Traditions of the Taranaki region, however, assign this separating role to Tangaroa, god of the sea (Smith 1993:1-2).</ref>
+[[Tāwhirimātea]], the god of storms and winds, is angry that the parents have been torn apart. He joins his father in the sky and punishes the earth and sea with violent storms (Grey 1956:3-6, Tregear 1891:54). Tāwhirimātea attacks the forests of Tāne, snapping the trunks of the trees, shattering the trees to the ground, leaving them as food for decay and insects. Then he attacks the oceans, and Tangaroa, the god of the sea, flees. Two of Tangaroa's descendants, Ikatere, father of fish and Tu-te-wehiwehi (or Tu-te-wanawana), the ancestor of reptiles, are terrified by Tawhirimatea’s fury. The fish flee into the sea, and the reptiles into the forests. Ever since, Tangaroa has resented Tāne for hiding his runaway children. So it is that Tāne supplies the descendants of Tūmatauenga with canoes, fishhooks, and nets to catch the descendants of Tangaroa. Tangaroa retaliates by overturning canoes and sending floods that sweep away houses, land and trees (Grey 1971:5-6).
-==War in heaven and earth==
+==Progenitor of humankind==
-[[Image:Pleiades large.jpg|left|240px|Tāne adorned Rangi with stars]]And so the children of Rangi and Papa see light and have space to move for the first time. While the other children have agreed to the separation,  [[Tāwhirimātea]], the god of storms and winds is angered that the parents have been torn apart. He cannot not bear to hear the cries of his parents, nor see the tears of the Rangi as they are parted, so he promises his siblings that from henceforth, they will have to deal with his anger.  He flies off to join Rangi, and there carefully fosters his own many offspring, who include the winds, one of whom is sent to each quarter of the compass. To fight his brothers, Tāwhirimātea gathers an army of his children, winds and clouds of different kinds including fierce squalls, whirlwinds, gloomy thick clouds, fiery clouds, hurricane clouds and thunderstorm clouds, and rain, mists and fog. As these winds show their might the dust flies, and the great forest trees of Tane are smashed under the attack and fall to the ground, food for decay and for insects.
+Some legends say that Tāne made the [[first man]], named [[Tiki (mythology)|Tiki]]. More widely known is a tradition that Tāne was trying to find himself a wife, but at first he found only non-human females and fathered insects, birds, and plants. Then he made a woman by moulding her from the soil (Orbell 1998:145).
-Then Tāwhirimātea attacks the oceans, and huge waves rise, whirlpools form, and Tangaroa, the god of the sea, flees in panic. Punga, a son of Tangaroa, has two children, Ikatere, father of fish and Tu-te-wehiwehi (or Tu-te-wanawana), the ancestor of reptiles. Terrified by Tawhirimatea’s onslaught, the fish seek shelter in the sea, and the reptiles in the forests. Ever since, Tangaroa has been angry with Tāne for giving refuge to his runaway children. So it is that Tāne supplies the descendants of Tūmatauenga with canoes, fishhooks, and nets to catch the descendants of Tangaroa. Tangaroa retaliates by swamping canoes and sweeping away houses, land and trees that are washed out to sea in floods (Grey 1971:5-6).
+In some stories, Tāne marries his daughter Hine-tītama without her knowing who he is. Upon discovering that she has married her father, she flees to the [[underworld]], and becomes the goddess of death, [[Hine-nui-te-Po|Hine-nui-te-pō]]. Tāne follows her and begs her to return. She tells him to return to the world and raise their children, while she will wait below to receive them when they die (Orbell 1998:38).
-Tāwhirimātea next attacks his brothers Rongo and Haumia-tiketike, the gods of cultivated and uncultivated foods. Rongo and Haumia are in great fear of Tāwhirimātea , but as he attacks them, Papa determines to keep these for her other children, and hides them so well that Tāwhirimātea cannot find them. So Tāwhirimātea turns on his brother Tūmatauenga. He uses all his strength, but Tū stands fast, and Tāwhiri cannot prevail against him. Tū (or humankind) stands fast, and at last the anger of the gods subsided and peace prevailed. Tū thought about the actions of Tāne in separating their parents, and made snares to catch the birds, the children of Tāne, who could no longer fly free. He then makes nets from forest plants and casts them in the sea, so that the children of Tangaroa soon lie in heaps on the shore. He made hoes to dig the ground, capturing his brothers Rongo and Haumia-tiketike where they have hidden from Tāwhirimātea in the bosom of the earth mother, and recognising them by their long hair which remains above the surface of the earth, he drags them forth and heaps them into baskets to be eaten. So Tū-the-man eats all of his brothers to repay them for their cowardice; the only brother that Tū does not subdue is Tāwhirimātea, whose storms and hurricanes attack humankind to this day (Grey 1971:7-10, Biggs 1966:449).
+Other traditions tell of the three baskets of knowledge that Tāne brought down from the heavens (Orbell 1998:145).
-==Yearning==
-Tāne searched for heavenly bodies as lights so that his father would be appropriately dressed. He obtained the stars and threw them up, along with the moon and the sun. At last Rangi looked handsome (Orbell 1998:145). Rangi and Papa continue to grieve for each other to this day. Ranginui's tears fall towards Papatuanuku to show how much he loves her. Sometimes Papatuanuku heaves and strains and almost breaks herself apart to reach her beloved partner again but it is to no avail. When mist rises from the forests, these are Papatuanuku's sighs as the warmth of her body yearns for Ranginui and continues to nurture mankind (Grey 1956:11).
-==Names and epithets==
+==Notes==
-Rangi:
+<references/>
-*Rangi (Sky)
-*Raki (Sky) in the [[South Island]]
+==See also==
+*[[Tāne Mahuta]], a famous Kauri tree.
+*[[Kāne Milohai]], a god of Hawaii.
+==References==
+*G. Grey, ''Nga Mahi a Nga Tupuna'', fourth edition. First published 1854. (Reed: Wellington), 1971.
+*G. Grey, ''Polynesian Mythology'', Illustrated edition, reprinted 1976. (Whitcombe and Tombs: Christchurch), 1956.
+*M. Orbell, ''The Concise Encyclopedia of  Māori Myth and Legend'' (Canterbury University Press: Christchurch), 1998.
+*A. Smith,  ''Songs and Stories of Taranaki from the Writings of Te Kahui Kararehe'' (MacMillan Brown Centre for Pacific Studies: Christchurch), 1993.
+*E.R. Tregear, ''Maori-Polynesian Comparative Dictionary'' (Lyon and Blair: Lambton Quay), 1891.
+[[Category:Māori mythology|Tane]]
+[[sv:Tane]]