E tama, tapu-nui, tapu-whakaharahara,
He mauri wehewehe na o tupuna,
Na Tiki, na Rangi, na Papa.
O child, very sacred—very, very sacred,
Shrine set apart by your ancestors,
By Tiki, by Rangi, by Papa.”
The researches of philologists tend to show that all known languages are derived from one original parent source. The parent language from which the Aryan and Polynesian languages are derived must have been spoken at a very remote time; for no two forms of [pg 3] language are now more diverse than these two are. In the Polynesian there is but the slightest trace of inflexion of words which is a general character of Aryan languages. The Polynesian language seems to have retained a very primitive form, remaining fixed and stationary; and this is confirmed by the fact that the forms of Polynesian language, whether spoken in the Sandwich Islands or in New Zealand, though their remoteness from each other indicates a very early separation, differ to so small a degree that they may be regarded as only different dialects of the same language. The Maori language is essentially conservative, containing no principle in its structure facilitating change. The component parts or roots of words are always apparent.
When we consider the great remoteness of time at which it is possible that a connection between Aryans and Polynesians could have existed, we are carried back to the contemplation of a very primitive condition of the human race. In the Polynesian family we can still discover traces of this primitive condition. We can also observe a similarity between the more antient form of religious belief and mythological tradition of the Aryans and that still existing among Polynesians; for which reason we think it allowable to apply to the interpretation of old Aryan myths the principle we discover to guide us as to the signification of Polynesian Mythology.
It was a favourite opinion with Christian apologists, Eusebius and others, that the Pagan deities represented deified men. Others consider them to signify [pg 4] the powers of external nature personified. For others they are, in many cases, impersonations of human passions and propensities reflected back from the mind of man. A fourth mode of interpretation would treat them as copies distorted and depraved of a primitive system of religion given by God to man.[2]
The writer does not give any opinion as to which of these theories he would give a preference. If, however, we look at the mythology of Greek and Latin Aryans from the Maori point of view the explanation of their myths is simple.
This mythology personified and deified the Powers of Nature, and represented them as the ancestors of all mankind; so these personified Powers of Nature were worshipped as deified ancestors. There is no authority for any other supposition. With regard to the two latter theories above referred to it may be remarked that fiction is always liable to be interpreted in a manner conformable to the ideas prevailing at any particular time, so that there would be a natural tendency, in modern times, to apply meanings never originally thought of to the interpretation of mythology. Man in early days, ignorant of the causes of natural phenomena, yet having a mind curious to inquire and trace observed effects to some cause, formulated his conceptions on imaginary grounds, which, although now manifestly false and absurd, yet were probably sufficiently credible in the infancy of knowledge.
There is a notable mental condition of the [pg 5] Polynesian to which we desire to direct attention. The Maori has a very limited notion of the abstract. All his ideas take naturally a concrete form. This inaptitude to conceive any abstract notions was, it is believed, the early mental condition of man. Hence the Powers of Nature were regarded by him as concrete objects, and were consequently designated as persons. And this opinion is confirmed by the fact that the researches of comparative philologists give proof that all words are, in their origin or roots, expressive of visible and sensuous phenomena,[3] and consequently that all abstract words are derivable from such roots. The absence, too, of all abstract and metaphysical ideas from Homer has been noticed by Mr Gladstone as very remarkable.
I have seen it stated in print that the New Zealander has no sentiment of gratitude; in proof of which it was mentioned that he has no word in his language to express gratitude. This is true; but the reason is that gratitude is an abstract word, and that Maori is deficient in abstract terms. It is an error to infer that he is ignorant of the sentiment of gratitude, or that he is unable to express that sentiment in appropriate and intelligible words.
ARYAN MYTHOLOGY.
The Aryans do not appear to have had any tradition of a Creation. They seem to have conceived of the Powers of Nature very much in the same way as the [pg 6] Maori did,—namely, that the mysterious power of Generation was the operative cause of all things.