Write an analysis that compares one important feature and contrasts one important feature of the cultures of two myths. Select the links below to view the readings for reference.
THE RAVEN AND THE FIRST MEN
In the spirit world, the trickster god Raven grew bored. He decided to leave and fly over the earth, but he found it was in total darkness. The selfish Sky Chief had been hoarding daylight from the world. Raven wanted to be able to see the earth as he flew over it, so he decided to play a trick on the chief and steal the light. Raven crept into the chief’s dwelling. He appeared as a baby, with raven hair and black eyes. The chief’s daughter adopted the child, never knowing that he was in fact Raven the trickster.
The daughter loved the child, but soon the baby began to cry. The Sky Chief did whatever he could to comfort his new grandson, but the baby was inconsolable. Finally, to appease the child, he gave him a small box to play with. Raven, as the baby, tumbled and tossed the box until it fell open. Whoosh! The stars flew up through the smoke hole in the ceiling, settling in the night sky.
The chief was very upset, but was able to recover, as they were only stars and not very luminous. But in no time the baby grew bored again, and shrieked violently. Finally, the chief gave the child another box to entertain him. Raven, disguised as the baby, began to play even more wildly with this second box. He tumbled it hard, and again it fell open. The moon spilled from the box, and in excitement the child tossed it high into the sky.
The chief tried to catch the moon before it escaped, but it was too late. He resolved not to let the child have anything else to play with. Instead, he decided, his daughter would just have to give the child to another woman. But the daughter refused. She had grown to love the baby, despite his irritable behavior. Once again, the child became bored and wailed profusely, his black eyes flashing mischievously like a raven’s.
The chief did everything he could think of to calm the child. Nevertheless, the baby cried on, and pointed at a third box in the corner. Before the chief could move, his daughter handed the child this new toy to play with. This time, knowing the treasure that lay inside, the child turned back into Raven, who snatched the box in his beak and flew up through the smoke hole in the ceiling. Once away from the Sky Chief, Raven released the Sun from its confinement. Light shone across the entire earth, illuminating mountains, rivers, and oceans. Raven no longer had to fly through the dark. But in Raven’s travels, he saw that there was no one to take care of the earth. He landed on a beach and stopped to think about how to solve this problem. Then he saw a huge clam shell. It seemed to be making noise! Curious, Raven approached and saw a group of tiny creatures in the shell. When they saw Raven, they huddled together and tried to hide. Raven opened his beak and sang a beautiful song, calming the creatures in the shell. Then, using his powerful talons, he opened the shell and released the first human beings.
The men were hungry and thirsty, but there was no food on the large sandy beach, and the salt water just made them thirstier. Determined to take care of the men he had found, Raven flew to find them provisions. When he returned, he gave them almost everything they would ever need.
Still, Raven could tell the men were not truly happy. They did not have companions to join them in caring for the earth. So Raven, wise and determined, searched the earth and sea until he found a group of women trapped inside a chiton. He brought them to the men. The two groups of humans fit well together, and Raven became very protective of his people. Though he still played a trick every now and then, Raven always cared and provided for them. Ever since, Raven has been the mediator between the human world and the spirit world, between life and what comes
THE MAORI
At the beginning of time, the Sky Father and Earth Mother were locked in a tight embrace that bound Earth and Sky together, leaving no space in between. Sky was not separate from Earth or Sea. Rangi, the Sky Father, held his beloved, Papa, and together they bore many sons who were not human, but rather elements of nature. These sons loved their parents, but Rangi and Papa’s embrace was so tight that they had no space to move or to lead their lives. They lay in the darkness, constricted and unhappy.
Tū, the first son, decided that he and his brothers must act. “We should kill our parents,” he suggested, for he was the god of war. “It will be difficult, but it is the only way we can truly be free!” The others began to assent to this plan, but Tāne, the god of forests and birds, stopped them. “We cannot do this,” he said. “Rangi and Papa are our parents. They have created us, made us who we are. Let us pry them apart, let them live, but make ourselves free. The Sky Father will watch us from above, while the Earth Mother nourishes us from below.”
Though Tū was not satisfied, the others liked this plan of action, and proceeded to try with all of their might to separate their parents. Rongo, the god of cultivated food and the harvest, pushed with all his might but could not budge his parents even an inch. Their love was strong, and such bonds are extremely difficult to break. His brothers Tangora, the god of the sea, and Haumia, the god of wild and uncultivated foods, joined him and offered their own strength. Together the three heaved with all of their might, straining the sinews of their arms until they collapsed in a heap, totally exhausted. Then Tū tried with all his might, using all of his ferocious strength until he fell to the ground with his brothers.
“It is impossible!” cried Tū. “We should kill them. There is no other way to be free.”
“Not yet, brother,” said Tāne. “Let me try.” The god of forests and birds wedged himself between Rangi and Papa, his back to Papa and his feet against Rangi. Using his legs, he began to move the way trees grow in the forest. Slowly but surely, he pushed his legs upward until his parents were wrenched apart. Papa fell and became the Earth, while Rangi rose up to become the sky above. Light flooded into the world that had been created between Rangi and Papa. The brothers rejoiced, and were amazed to find that in the dark, they had birthed many children—the first humans! These offspring fell to Papa, and were warmly received by the earth, their new home. Tāne, wanting to honor his father above, adorned Rangi with stars. However, one brother was enraged at the separation. Tawhiri, the god of weather and storms, was furious. He saw how terribly sad Papa and Rangi were to be torn apart. He saw the tears of rain that fell from Rangi. Tawhiri raged, and sent hurricanes and sea swells to fight against his brothers. Tāne was driven to hide in his forests, which Tawhiri destroyed with horrible floods. Tangora was thrown into the sea, where he was attacked by the wind and lightning. Rongo and Haumia took refuge in the earth, shielding themselves in Papa’s embrace. As a result, Rongo became the god of agriculture and Haumia became the god of wild plants. Caring for the earth, these brothers remained hidden in Papa’s arms.
The only brother to stand up to Tawhiri was Tū, the fearsome god of war. They battled against each other for days, causing all of the humans to hide in fear. These wars escalated: Tawhiri violently attacked Tū with all of his might, but Tū was able to stand firm against the wind and water. Then Tū became angry and unleashed his own attack, defeating Tawhiri, who escaped to his father in the sky.
In subduing Tawhiri, Tū created peace in the heavens and the earth. Stopping to think, he considered the actions that had led to this war, and became angry at his brothers for fleeing into hiding when Tawhiri attacked. In his anger, Tū chopped down the forests to find Tāne and threw him into a basket. Next, Tū searched out Haumia and Rongo by digging into the soft earth, and put them in the basket as well. At last, Tū made nets to capture Tangora’s fish, and lured Tangora into the basket. In a rage, Tū opened his mouth and ate his brothers to punish them for their cowardice. Tū’s descendants became the Māori, the humans who are able to master anything that they decide to conquer: the forest, the sea, the food, and the earth. Only Tawhiri escapes Tū’s wrath, and still today the Māori battle against the hurricanes he sends from above. Even now, Papa and Rangi continue to express their love for one another. When the mist rises from the earth, it moves to Rangi as a measure of Papa’s affection. When dew falls to coat the ground, it is Rangi’s tears for his wife.
1 answer
In comparing the myth of "The Raven and the First Men" with the Māori creation myth, we can identify a significant parallel in their role of creation and contrast their portrayals of divine personality and agency.
Comparison: Role of Creation
Both myths emphasize the theme of creation as a means of bringing order out of chaos. In "The Raven and the First Men," the central act of creation comes from Raven, a trickster who plays a fundamental role in bringing light to the dark world and subsequently creating humans. Raven's actions are deliberate and mischievous, showcasing a playful approach to the creation of the universe. He not only steals the light from the Sky Chief but also introduces humanity into the world through the release of the first beings from the clam shell, thus establishing the earthly order.
Similarly, in the Māori myth, the act of creation is rooted in the relationship between the Sky Father (Rangi) and Earth Mother (Papa), culminating in the separation that allows the world to be illuminated and experienced by their offspring. The sons, particularly Tāne, take on the initiative to create space for themselves, thereby bringing forth human life in a natural manner. Here, the act of separating the parents is not just an exercise of power but a necessary act of liberation to achieve growth and life.
In each narrative, creation is a transformative process that shapes existence. In both cases, the characters’ actions lead to the emergence of light and life, signifying the birth of order from a previously constrained state of existence. This shared theme underscores the necessity of intervention to bring forth life and harmony in the universe.
Contrast: Divine Personality and Agency
The personalities and motivations of the divine beings in each myth contrast notably. In "The Raven and the First Men," Raven is characterized as a trickster figure, whose playful, cunning nature drives the plot. His actions are driven by a desire for amusement and exploration, highlighting a sense of autonomy that is both chaotic and protective. While he is mischievous, Raven also exhibits a caretaking aspect, providing for the first humans and adopting a protective role over them despite his trickster nature. This duality represents a more playful engagement with divine authority and suggests that creativity can arise from chaos.
Conversely, the gods in the Māori myth, particularly Rangi and Papa as well as their sons, embody a more structured and familial divine archetype. Their motivations stem from love and obligation, which leads them to pursue the separation that will grant freedom and existence. The brothers’ struggle is rooted in their respect for their parents and the tension between duty and the desire for independence. The conflict between Tū and Tawhiri further emphasizes the serious consequences of familial relationships and the destructive potential of anger and jealousy. Tū's punishment of his brothers for cowardice reveals a darker side of authority, suggesting a moral complexity that contrasts with Raven’s more whimsical nature.
In summary, while both myths highlight creation as a process of overcoming chaos through divine intervention, they diverge in their portrayal of the divine personalities involved. Raven’s playful trickery stands in contrast to the serious familial bonds present in the Māori narrative, depicting differing philosophies about the nature and role of divine beings in the creation of humanity and the world.
