"If I am allowed to
lift a page from The Golden Bough: each year the
sylvan landscape of old New Zealand provided 'the scene
of a strange and recurring tragedy.' In a small
sweet-potato garden set apart for the god, a Maori
priest enacted a sacred marriage that would be worthy of
his legendary colleague of the grove of Nemi.
Accompanying his movements with a chant that included
the phrase, 'Be pregnant, be pregnant', the priest
planted the first hillocks (puke, also 'mons
veneris') of the year's crop. The priest plays the part
of the god Rongo (-marae-roa, Ha., Lono),
he who originally brought the sweet potato in his penis
from the spiritual homeland, to impregnate his wife (Pani,
the field).
During the period of
growth, no stranger will be suffered to disturb the
garden. But at the harvest, Rongo's
possession is contested by another god, Tuu (-matauenga)
- ancestor of man 'as tapu warrior' - in a battle
sometimes memorialized as the origin of war itself.
Using an unworked
branch of the mapou tree - should we not thus
say, a bough broken from a sacred tree? - a second
priest, representing Tuu, removes, binds up, and
then reburies the first sweet-potato tubers. He so kills
Rongo, the god, parent and body of the sweet
potato, or else puts him to sleep, so that man may
harvest the crop to his own use. Colenso's brilliant
Maori informant goes on to the essentials of the charter
myth:
Rongo-marae-roa
[Rongo as the sweet potato] with his people were
slain by Tu-matauenga [Tuu as warrior]...
Tu-matauenga
also baked in an oven and ate his elder brother
Rongo-marae-roa so that he was wholly devoured as
food.
Now the plain
interpretation, or meaning of these names in common
words, is, that Rongo-marae-roa is the kumara
[sweet potato], and that Tu-matauenga is man."
"...the Hawaiian
staple, taro, is the older brother of mankind, as
indeed all useful plants and animals are immanent forms
of the divine ancestors - so many kino lau or
'myriad bodies' of the gods. Moreover, to make root
crops accessible to man by cooking is precisely to
destroy what is divine in them: their autonomous power,
in the raw state, to reproduce."
"...the aggressive
transformation of divine life into human substance
describes the mode of production as well as consumption
- even as the term for 'work' (Ha., hana) does
service for 'ritual'. Fishing, cultivating, constructing
a canoe, or, for that matter, fathering a child are so
many ways that men actively appropriate 'a life from the
god'."
"Man, then, lives by a
kind of periodic deicide. Or, the god is separated from
the objects of human existence by acts of piety that in
social life would be tantamount to theft and violence -
not to speak of cannibalism.
'Be thou undermost, /
While I am uppermost', goes a Maori incantation to the
god accompanying the offering of cooked food; for as
cooked food destroys tabu, the propitiation is at the
same time a kind of pollution - i.e., of the god.
The aggressive
relation to divine beings helps explain why contact with
the sacred is extremely dangerous to those who are not
themselves in a tabu state. Precisely, then, these
Polynesians prefer to wrest their existence from the god
under the sign and protection of a divine adversary.
They put on Tuu (Kuu), god of warriors.
Thus did men learn how to oppose the divine in its
productive and peaceful aspect of Rongo (Lono).
In their ultimate relations to the universe, including
the relations of production and reproduction, men are
warriors."
"...the Hawaiians had
a sweet-potato ritual of the same general structure as
the Maori cycle. It was used in the 'fields of
Kamapua'a', name of the pig-god said by some to be a
form of Lono, whose rooting in the earth is a
well-known symbol of virile action. While the crops were
growing, the garden was tabu, so that the pig could do
his inseminating work. No one was allowed to throw
stones into the garden, thrust a stick into it, or walk
upon it - curious prohibitions, except that they amount
to protection against human attack. If the garden thus
belonged to Lono, at the harvest the first god
invoked was Kuu-kuila, 'Ku-the-striver'."
(Islands of History) |