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"Second edition of a collection of Māori legends, in English and Māori"--BIM.
For more than eight years, George Grey devoted a great part of his available time to collecting ancient myths, poems and legends of the New Zealanders. Once, when he had amassed a large amount of materials to aid him in his studies, the Government House was destroyed by fire, and with it were burnt the materials he had so painstakingly collected, and thus he was left to recommence his difficult task. The ultimate result, however, was the collection of a large mass of materials. He felt unwilling that the result of his labours should be lost to those whose duty it may be thereafter to deal with the natives of New Zealand; and so he published his extensive collection of ancient traditional poems, religious chants and songs of the Maori race. It is in this volume that George Grey first presented "to the European reader" the first written record and translation of the principal portions of ancient Maori mythology and of some of their most interesting legends.
TOWARDS the close of 1845 Sir George Grey was unexpectedly requested to administer the affairs of New Zealand. On arrival he found the Maori tribes engaged in hostilities with the Queen's troops, against whom they had contended with considerable success. He quickly realised he could neither successfully govern, nor hope to conciliate, with a people whose language, manners, customs and religion he was quite unacquainted. He decided that he should be acquainted with the language of the New Zealanders in order to redress their grievances. With no published Maori dictionary, nor books to study its construction, he found this to be a most difficult task. To his surprise he found that the Maori chiefs, in their speeches or in their letters, frequently quoted fragments of ancient poems or proverbs, or made allusions which rested on an ancient system of mythology. This gave him further impetus to learn the language of the country. For more than eight years he devoted a great part of his available time to collecting these ancient myths, poems and legends, working in his spare moments in every part of the country. Once, when he had amassed a large amount of materials to aid him in his studies, the Government House was destroyed by fire, and with it were burnt the materials he had so painstakingly collected, and thus he was left to recommence his difficult task. The ultimate result, however, was the collection of a large mass of materials. He felt unwilling that the result of his labours should be lost to those whose duty it may be thereafter to deal with the natives of New Zealand; and he undertook to published his extensive collection of ancient traditional poems, religious chants and songs of the Maori race. It is in this volume that Sir George Grey first presented "to the European reader" in 1854 the first written record and translation of the principal portions of ancient Maori mythology and of some of their most interesting legends.
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An exploration of New Zealand’s Maori cosmology and how it relates to classic ancient symbolic traditions around the world • Shows how Maori myths, symbols, cosmological concepts, and words reflect symbolic elements found at Göbekli Tepe in Turkey • Demonstrates parallels between the Maori cosmological tradition and those of ancient Egypt, China, India, Scotland, and the Dogon of Mali in Africa • Explores the pygmy tradition associated with Maori cosmology, which shares elements of the Little People mythology of Ireland, including matching mound structures and common folk traditions It is generally accepted that the Maori people arrived in New Zealand quite recently, sometime after 1200 AD. However, new evidence suggests that their culture is most likely centuries older with roots that can be traced back to the archaic Göbekli Tepe site in Turkey, built around 10,000 BC. Extending his global cosmology comparisons to New Zealand, Laird Scranton shows how the same cosmological concepts and linguistic roots that began at Göbekli Tepe are also evident in Maori culture and language. These are the same elements that underlie Dogon, ancient Egyptian, and ancient Chinese cosmologies as well as the Sakti Cult of India (a precursor to Vedic, Buddhist, and Hindu traditions) and the Neolithic culture of Orkney Island in northern Scotland. While the cultural and linguistic roots of the Maori are distinctly Polynesian, the author shows how the cosmology in New Zealand was sheltered from outside influences and likely reflects ancient sources better than other Polynesian cultures. In addition to shared creation concepts, he details a multitude of strikingly similar word pronunciations and meanings, shared by Maori language and the Dogon and Egyptian languages, as well as likely connections to various Biblical terms and traditions. He discusses the Maori use of standing stones to denote spiritual spaces and sanctuaries and how their esoteric mystery schools are housed in structures architecturally similar to those commonly found in Ireland. He discusses the symbolism of the Seven Mythic Canoes of the Maori and uncovers symbolic aspects of the elephant-headed Hindu god Ganesha in Maori cosmology. The author also explores the outwardly similar pygmy traditions of Ireland and New Zealand, characterized by matching fairy mound constructions and mythic references in both regions. He reveals how the trail of a group of Little People who vanished from Orkney Island in ancient times might be traced first to Scotland, Ireland, and England and then on to New Zealand, accompanied by signature elements of the global cosmology first seen at Gobekli Tepe.
When Sir George became governor (in 1845) of New Zealand during the Maori wars, he soon perceived that to successfully govern and to conciliate that he needed to have a grasp of Maori language, manners, customs and religion. He found that the older chiefs were continually quoting from their ancient legends and poems. This inspired him to become acquainted with Maori mythology. Polynesian mythology is chiefly a translation of Nga Mahinge, comprising 23 legends including the children of heaven and earth, the legends of Maui and of Tawhaki and the discovery of New Zealand. Grey later recorded the mythology that he had collected for posterity, and the book was first published in 1855.
TOWARDS the close of the year 1845 I was suddenly and unexpectedly required by the British Government to administer the affairs of New Zealand, and shortly afterwards received the appointment of Governor-in-chief of those Islands. When I arrived in them, I found Her Majesty's native subjects engaged in hostilities with the Queen's troops, against whom they had up to that time contended with considerable success; so much discontent also prevailed generally amongst the native population, that where disturbances had not yet taken place, there was too much reason to apprehend they would soon break out, as they shortly afterwards did, in several parts of the Islands.