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Portrait of Ranginui, Polynesian deity
Polynesian
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Polynesian

Ranginui

The Sky Father

Domain
Sky & Creation
Alignment
Neutral Good
Element
Air
Relics of Power
Celestial Vault
Speak with Ranginui

The full Codex

5 sections of this entry are open to everyone: the summary, the people, the symbols, the lineage and the sources. The other 9 (Name and epithets, In the ancient sources, The myths, Worship and archaeology, How the god was depicted, What scholars debate, After antiquity, Did you know?, Codex relic) are part of the full Codex: PRO opens the whole study of all 500 deities, and without a subscription you can read one full entry a day, just like in the app.

The People

People
Polynesian peoples
Region
Pacific islands
Period
c. 1000 BC – present

The Polynesian gods were worshipped by the navigators who colonized the Pacific islands, from Hawaii to New Zealand and Easter Island. They honored them on sacred platforms (marae) and through the concept of mana, spiritual power. Their myths, such as those of the hero Maui, are still told among the Maori and Hawaiians.

On the marae, sacred stone platforms, priests offered first fruits and invoked the gods before fishing and war. The kapu (taboo) system ruled what was sacred and forbidden, and in Hawaii the hula was born as a devotional dance to goddesses like Pele and Laka.

At a glance

Ranginui (often shortened to Rangi, personified as the Great Sky Father in traditional Māori cosmology of Aotearoa New Zealand) is the masculine personification of the celestial dome and the primordial progenitor of all divine and human lineages, alongside his consort Papatūānuku (the Earth Mother). In the archaic cosmogonic narrative, preserved in the oral traditions of the tribes of the North and South Islands, Ranginui and Papatūānuku remained joined in a perpetual, tight physical embrace (te awhitanga), keeping their numerous supernatural children (ngā atua) immersed in the absolute darkness of the primordial Night (Te Pō). Unable to stand up or thrive in the suffocating gap between their parents' bodies, the children debated their fate and resolved to force their parents apart. While the war god Tūmatauenga proposed parricide, the strategy of Tāne Mahuta (the atua of the forests) prevailed: he set his back against the Earth and pushed the Sky with his legs, breaking the bonds that held them together and raising Ranginui to the infinite heights so that the Light (Te Ao Mārama) could enter. The pain of the eternal separation generated continuous weather phenomena: the tears shed by Ranginui fall upon Papatūānuku as rain, dew (hau) and frost, while the warm sighs rising from the Earth Mother's breast ascend to the heights as morning mists (kohu). Later, moved by the nakedness of the father left isolated in the dark firmament, Tāne gathered the twinkling stars and fixed them on Ranginui's chest as a luminous royal mantle.

10 min read · Reviewed on September 28, 2026 · How we research

Sacred symbols

The sky, the stars, the rain and the dew

Family

Ranginui
Unions
PapatuanukuPoharua-te-pō (in South Island Kāi Tahu tradition recorded by Wohlers)
Children
TāneTangaroa (god of the oceans and sea beings)TāwhirimāteaTūmatauengaRongomātāne (god of peaceful agriculture and the sweet potato / kūmara)Haumia-tiketike (god of wild uncultivated foods and fern roots)Rūaumoko (god of earthquakes and volcanoes, the child nursing at Earth's breast)
Genealogy according to Sir George Grey, Polynesian Mythology (1855); Edward Shortland, Maori Religion and Mythology (1882); H. T. Whatahoro e S. Percy Smith, The Lore of the Whare-wānanga (1913); Elsdon Best, Maori Religion and Mythology (1924)

Sources and further reading

Primary sources

  • Grey, Sir George, Polynesian Mythology, and Ancient Traditional History of the New Zealand Race. translation: London: John Murray, Albemarle Street, 1855. read
  • Shortland, Edward, Maori Religion and Mythology: With Notes on the Land Tenure of the New Zealanders. translation: London: Longmans, Green, and Co., 1882. read
  • Whatahoro, H. T. / Smith, S. Percy (trans.), The Lore of the Whare-wānanga; or Teachings of the Maori College on Religion, Cosmogony, and History (Part I: Te Kauwae-runga). translation: New Plymouth: Polynesian Society, 1913. read

Studies

  • Tregear, Edward, The Maori-Polynesian Comparative Dictionary. Wellington, N.Z.: Lyon and Blair, Lambton Quay, 1891. open
  • Best, Elsdon, The Maori As He Was: A Brief Account of Maori Life as it Was in Pre-European Days. Wellington: Dominion Museum, 1924. open

Name and epithets

The theonym is made of the common Māori noun rangi (meaning 'sky', 'firmament', 'celestial dome', 'weather' or 'day') and the qualifying adjective nui (meaning 'great', 'immense', 'vast' or 'supreme'), literally transla…

In the ancient sources

Polynesian Mythology, and Ancient Traditional History of the New Zealand Race, 1855. Foundational work by Sir George Grey recording the Māori manuscripts of chief Wiremu Maihi Te Rangikāheke on the cosmic embrace, the s…

The myths

The Primal Cosmic Embrace and the Children's Deliberation in Darkness. As recorded in the manuscripts of Wiremu Maihi Te Rangikāheke and published by Sir George Grey in 1855, Heaven (Rangi) and Earth (Papa) remained cla…

Worship and archaeology

Unlike the polytheistic Mediterranean religions that raised monumental temples with cult statues of celestial deities, the Māori religious tradition did not offer Ranginui animal sacrifice ceremonies or regular idolatro…

How the god was depicted

In Māori material culture, Ranginui is not represented as an isolated carved figure or portable idol, since his form is the vault of the open sky itself.

What scholars debate

The Authenticity of the Io Matua Kore Tradition versus the Primordial Pantheon of Rangi and Papa. One of the most intense debates in anthropology and Māori studies centers on the esoteric texts compiled by H. T.

After antiquity

In contemporary New Zealand society and in the Māori cultural renaissance (Te Reo Māori Renaissance), Ranginui holds an inalienable place of honor as the supreme symbol of cosmic integrity, environmental guardianship (k…

Did you know?

In traditional Māori poetry, gentle rains and morning dew were never seen as mere climatic phenomena, but as 'ngā roimata o Ranginui', the tears of longing that the Sky unceasingly pours over the body of his wife Papatū…

Codex relic

Celestial Vault. The firmament itself, whose dew and rain are the eternal tears for his separated beloved.

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