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Tawhirimatea
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Where his own deity record narrates Tawhirimatea's assault on his brothers, George Grey's fuller account gives the storm a lasting form: following his father Ranginui into the heights after the separation, Tawhirimatea fathers a numerous family of winds and clouds there, among them fierce squalls, whirlwinds, thick and fiery clouds, and the clouds that bring hurricanes and thunderstorms, together with the rain, mists and fog that travel with them. He sends one such child to guard each quarter of the compass, so that no direction is ever without a wind that answers to him. It is this ongoing brood, tradition holds, and not the single act of the separation, that keeps his storms breaking on land and sea to this day, long after the quarrel that first provoked them.
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LineageSon of Ranginui and Papatuanuku; brother of Tane, Tangaroa, Tu, Rongo and Haumia, all of whom he attacked after their parents' separation, which he alone opposed; father, in George Grey's account, of a numerous family of winds and storm clouds 1 Attestation
HistoricityNot a historical person: a divine or other-than-human being 1 Learn More
The Four Winds of Tawhirimatea, Named
Tawhirimatea's brood of storm children, already recorded as squalls, whirlwinds and thunderclouds sent to guard the four quarters, carries specific names in Te Ara, the New Zealand government's own encyclopedia. The wind sent north is Tuaraki; the wind sent south is Tonga; the wind sent east is Marangai; and the wind sent west is Hauauru. Each regional wind in Aotearoa is understood, in traditional terms, as one of these four made local, so that a wind blowing from a given quarter carries the specific child's name rather than Tawhirimatea's own, a genealogy of weather worked out compass point by compass point. Te Ara notes that this naming was never uniform nationwide: each region built its own store of further words, sayings and traditions around Tawhirimatea's domain on top of the four principal names, so the same wind might carry additional local names and associations depending on the iwi describing it. The pattern is consistent with Tawhirimatea's brood already works: a father who does not merely send storms in general but assigns them, individually and by name, to stand watch over every direction at once, so that no compass bearing in Aotearoa is ever without a wind that answers, by name, to him.
The Winds of Tawhirimatea, Now: From Ancestral Saying to Modern Framework
Tawhirimatea's standing as actively venerated in a living tradition takes the form, for this atua more than for his more ceremonially invoked brothers, of a saying kept alive in ordinary speech rather than of ritual offering. A traditional Maori saying describes returning to one's own ancestral mountain to be cleansed and restored by the winds understood as Tawhirimatea's own, treating his storms not as a threat to be placated but as a renewing force belonging to a person's own land, honestly distinct from the more materially concrete practices, a canoe offering or a food blessing, carried by his brothers. That saying has continued into an unexpected present tense use. Nga Hau e Wha o Tawhirimatea, the four winds of Tawhirimatea, is the title and organizing image of a published guide for culturally responsive teaching in New Zealand's tertiary education sector, produced through Canterbury University Press in 2022. The book builds its four core teaching values, manaakitanga, whanaungatanga, kotahitanga and rangatiratanga, directly on the traditional image of Tawhirimatea's four winds. The god's standing here is neither temple worship nor a historical footnote but an ancestral image doing active work in a real, current institutional setting, cited by name in published guidance for how tertiary teachers relate to their students today.
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