India: What can it teach us?: A Course of Lectures Delivered before the University Of CambridgeMüller, F. Max (Friedrich Max)
Philosophy
India: What can it teach us?: A Course of Lectures Delivered before the University Of Cambridge
Müller, F. Max (Friedrich Max)
India; Sanskrit literature -- History and criticism; Vedas
Now let us consider, first of all, whether this story, which with
slight variations is told all over the Polynesian islands,[164] is
pure nonsense, or whether there was originally some sense in it. My
conviction is that nonsense is everywhere the child of sense, only
that unfortunately many children, like that youngster Mâui, consider
themselves much wiser than their fathers, and occasionally succeed in
hurling them out of existence.
It is a peculiarity of many of the ancient myths that they represent
events which happen every day, or every year, as having happened once
upon a time.[165] The daily battle between day and night, the yearly
battle between winter and spring, are represented almost like
historical events, and some of the episodes and touches belonging
originally to these constant battles of nature, have certainly been
transferred into and mixed up with battles that took place at a
certain time, such as, for instance, the siege of Troy. When
historical recollections failed, legendary accounts of the ancient
battles between Night and Morning, Winter and Spring, were always at
hand; and, as in modern times we constantly hear "good stories," which
we have known from our childhood, told again and again of any man whom
they seem to fit, in the same manner, in ancient times, any act of
prowess, or daring, or mischief, originally told of the sun, "the
orient Conqueror of gloomy Night," was readily transferred to and
believed of any local hero who might seem to be a second Jupiter, or
Mars, or Hercules.
I have little doubt therefore that as the accounts of a deluge, for
instance, which we find almost everywhere, are originally
recollections of the annual torrents of rain or snow that covered the
little worlds within the ken of the ancient village-bards,[166] this
tearing asunder of heaven and earth too was originally no more than a
description of what might be seen every morning. During a dark night
the sky seemed to cover the earth; the two seemed to be one, and could
not be distinguished one from the other.[167] Then came the Dawn,
which with its bright rays lifted the covering of the dark night to a
certain point, till at last Mâui appeared, small in stature, a mere
child, that is, the sun of the morning--thrown up suddenly, as it
were, when his first rays shot through the sky from beneath the
horizon, then falling back to the earth, like a bird, and rising in
gigantic form on the morning sky. The dawn now was hurled away, and
the sky was seen lifted high above the earth; and Mâui, the sun,
marched on well pleased with having raised the sky to its present
height.
Why pumice-stone should be called the bones of Ru, we cannot tell,
without knowing a great deal more of the language of Mangaia than we
do at present. It is most likely an independent saying, and was
afterward united with the story of Ru and Mâui.
Now I must quote at least a few extracts from a Maori legend as
written down by Judge Manning:[168]
Public-domain text, read in full here on John Shaqi.
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