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in remembrance of my load." On the following day Ta-whaki
went to seek for the heaven of Tama-i-waho, which was
higher up. Ta-whaki saw Tama-i-waho going upwards and
closing the path behind him as he went. Ta-whaki broke it
open and followed after him. Tama-i-waho asked, " Why
do you follow me ? " Ta-whaki said, " Give me — teach me
some incantations." He answered, " No, no." Ta-whaki
again demanded to be taught some incantations as payment
for the death of his father. Tama-i-waho said, " Why follow
me, you evil man ? " Ta-whaki answered, " I am a good-
looking felloAV. You are a bad man." Tama-i-waho became
more civil andTa-whaki again said, "You are a bad man^" and
put his hand out and took hold of the hand of Tama-i-waho.
Tama-i-waho said, " You arc a good-looking man." Ta-
whaki said, " Give me some incantations." Tama-i-waho
taught some incantations to him, and said, " That is all,
that is all ; but I have kept some ])ack." Ta-whaki said,
" Teach me them also." Tama-i-waho then taught him
those incantations which are named Te-whatu (the kernel),
Te-ateatea-nuku (the clear earth), Te-atcatea-rangi (the
clear sky), Hurihanga-te-po (the turning of night), Te-mata
(the face) , Te-korue (ngorue) -hi-nuku (twinkling light on the
wide expanse), Te-mata-a-ta-whaki (the face of Ta-whaki).
By the chanting of these the offspring of Puku (stomach
or knob) were driven into the sea : these were Ihu-puku
(knob on the nose) and Papa-i-kore (flat that was not).



Whai-tiri came down to Kai-tangata, and took liim as
her husband; by whom she had Punga, Karilii, Ilema, and
Pua-rae-mata (bloom of the raw face) , These, and these
only, were her offspring, as she had not any more. Dis-
gust was felt on account of the filth of these children.

Kai-tangata paddled out to sea in his canoe, and took
with him the sweet scent of the taiviri-trcc (Pittosporum
ienuifolium) .


Ilcma took a husband, and had a child, who was named
Ta-whaki. Ta-whaki took to wife Tonga-rau-tawhiri (leaf
of the south Ta-whiri) ; which provoked the offspring of
Punga-rau (many anchors) and Karihi to cause evil in
the ocean to follow the offspring of Tonga-rau-tawhiri.
Tonga-rau-tawhiri then took as her husband U-te-ki (the
word made steadfast), by whom, out on the sea, she had
Te-hapuku, who took Nga-karu-ki-roto (the eyes inside),
by whom he had Tamure (snapper) and Nga-toki-ki-roto
(the axes inside) . Coming again to land, Tonga-rau-tawhiri
and U-te-ki had Pingao (Desmoschanus spiralisj and all
trees ; and these were junior offspring.

Mai-waho, or Tama-i-waho. (Another Reading —

Te-mai-waho (coming from far) was a most eminent man,
and of great healing power and influence. To him all
offerings were made, ceremonies performed, and incan-
tations chanted for the afflicted and leprous. It was he
who taught Ta-whaki the various powerful incantations
and songs.

Ta-whaki and Whati-tiri. (Nga-i-tahu.)

When the news came down, Awa-uui-a-rangi (great
river of heaven) went up. Whati-tiri (thunder) was absent,
killing men as a burnt offering for her house, Raparapa-te-
uira (flashing lightning).

Awa-nui-a-rangi asked the guardian of the house,
"Where is Whati-tiri?" "She is,'' said the guardian,
^' killing men as a burnt offering for her house." When
asked by Awa-nui-a-rangi, " When will she return ? " " In
the evening," said the guardian ; " but you cannot be un-
aware of her return — her thighs will make a noise." They
had not waited long when they heard the booming of
(Whati-tiri) Makere-whatu (falling hail), whose noise and
din filled their ears. Awa-nui-a-rangi asked the guardian,
■" Where shall I sit, that I may not be killed by the weapon.


■of Whati-tiri ? " " In the comer of tlie -window/' said the
guardian. He went there, and Whati-tiri arrived and killed
one of her captives. The other one, called Te-ahi-ahi-o-
tahu (the evening of the wife), was allowed to live, because
Awa-nui-a-rangi or Kai-tangata (man-eater) called out,
" Leave that as a final ending to your interview v/ith Kai-
tangata." These words were taken to mean that human
flesh was the food of Awa-nui-a-rangi. And it was he-
cause of his name, Kai-tangata (man-eater), that Whati-
tiri came down to see him. She took him as her husband
under his name of Kai-tangata, and under his name Awa-
nui-a-rangi he took Te-ahi-ahi-o-tahu as his second wife.

Now, Whati-tiri was grieved that she had no human flesh to
eat ; and when she had given birth to a child (called Hema)
she caused the food for man to be scarce; and some time
afterward she said to her fellow-wife, " You stay here with
our husband and our child, I will return to my home. I
was under the impression when I came down that Kai-tangata
was a man-eater ; now I know it is only his name." " Yes,"
said the second wife, " Kai-tangata is a name only ; he does
not kill man to eat." Whati-tiri said, " O woman ! I have
caused the dearth of food. Now, you must learn the incan-
tation by which food shall be brought back to this world,
and man be able to obtain it. My name is Whati-tiri-
whaka-papa-roa-kai " (the thunder staying the growth of
vegetable and animal life) . The second wife, having heard
this, knew the cause of the late famine. Whati-tiri said
again, "When our husband returns, take some sea- weed.
Let one piece be dried, and repeat an incantation over it ;
then throw it on to our house, where it must remain. Let
another piece be taken and scorched with fire ; repeat an
incantation and breathe on it ; then throw it away on your
right side ; and this will cause food again to become abun-
dant in this world." Whati-tiri then taught her the cere-
monies and incantations necessary for her guidance, and a
cloud came down from heaven and took Whati-tiri away.
She called out from the midst of the cloud, and said,
" Remain with our child, and when a child is born to him.


iianio it T;i-wliaki, and call tlic next child Karihi. The
two may climb and be able to gain the heaven/' The cloud
floated upward and took Whati-tiri away.

When Awa-nui-a-rangi returned from the sea^ the second
wife said, " O man ! the Avoman who lived with lis Avas a
goddess, and a cloud came for her. She taught me the cere-
monies and incantations by which we can procure food for
ourselves and her child." Whati-tiri then let the food down
from heaven, which was collected and stored on the food-
stages. After this, Kai-tangata went out on the ocean
again to fish, and for the first time he obtained a quantity.

Hema, the son of W^hati-tiri, had now grov-n to man-
hood. He took to wife Ara-wdieta(whita)-i-te-rangi (small
road in heaven), who begat Ta-whaki (wander), arid Karihi
(sinker of a net) . When these became men they proceeded
to carry into effect the last words of W^hati-tiri. The
younger brother could not succeed, because he presumed to
take the senior position and to ascend first. Karihi Avas
killed and Ta-whaki buried him, but took his eyes and car-
ried them with him. Ascending, he found Whati-tiri
counting bulbs of taro (Colocasia antiquonnn) . She had
counted ten. She again began to count. HaAdng counted
nine, he pushed the tenth away. She began again. Hav-
ing got to the eighth, he pushed the ninth away. This
he repeated until she had only six left. She said, " Perhaps
I am being deceived by those of whom I spoke when I
left my husband." He took the eye of his younger brother
and thrcAv it at her, repeating these words : —

Spark of heaven
Come to your ej-e
By Karihi.

She replied by saying, —

Spark of heaven
Come to your eye
By Ta-whaki.

She saw and wept OAer him. He began to cleanse the
settlement, and when it was finished he asked her, " Who
are those leaping up and down in the water?" She


answered, " They are your relatives, called Maikuku-ma-
■kaka and Hapai-a-maui." He asked, " Where shall I
sit?" She answered, "Below the window; but when your
relatives arrive do not attempt to eatch them at once lest
they scratch you.'^ When they came they asked, '' O
aged ! who has cleansed our settlement ? " She answered,
" Come in in silence." They sat down to warm themselves
before the fire, and when their finger-nails had been drawn
in, Ta-whaki caught hold of Hapai-a-maui; but ]\Iaikuku-
makaka took her away and said, ''He is to be my husband,"
and she became his wife. Whali-tiri cautioned him, and
said, " Do not take your wife outside. If evil come, then
you may take her outside." But Ta-whaki did not heed her
injunctions, and took his wife outside, and there they acted
as seemed to them good. When they slept a cloud was sent
down from heaven by Tama-i-waho, which took ]\Iaikuku-
makaka away. Ta-whaki attempted to catch hold of her,
but before he could put his hand out to do so she had gone
beyond his reach and bade him farewell. Ta-whaki called
to Whati-tiri, " O aged! my wife!" She answered, "I told
you to let your wife stay in the house and do her work
there: now you cannot recover her."

Ta-whaki got on his kite, Avliich he had made of the aute
(Broussonetia papyriferd). When letting out the string to
allow it to ascend into the sky he repeated this incanta-
tion to give it the power to rise : —

Climb, climb, Ta-whaki ;

Ascend, ascend, Ta-whaki,

To the sacred bank

Where Aitu (god) dwells.

]\Iy kite, fly thither,

That the medium of Rangi

May fly to the west.

Pealing thunder,

Propitiate the moon.

Peal, thou noise, on the heap.

The misty rain is exhausted.

Drink up the fountain

On the great line of ancestors —

On the long line of progenitors.

Sea-weed of Taoiga-roa.


Great bird of Tane —
The bird that goes round the heaven —
Wrinkled-up heaven.
Rangi put on the mourning garments
Of tlie rites to the goddesses ;
. Rangi put on the mourning garments
Of the rites of offerings presented.

Ta-wbaki by clinging to tbe line bad ascended so far tbat
be arrived at tbe beaven of Tama-i-wabo. Tama-i-wabo
ordered a messenger to go and bring Te-baku-wai (find
fault Avitb tbe water) to detain bis grandson. As Haku-
wai fdj came out of bis bouse be called out —

Find fault with the water —

Find fault with the water.

Hu ! [the sound made by the wings of a bird flying].

Tbis caused one Aving of Ta-wbaki (or tbe kite) to break.
Tbe bird (kite) felt weakened^ and Ta-wbaki repeated incan-
tations to restore power to tbe bird to soar upwards. Tbe
bird again ascended^ and Haku-wai called out again, —

Find fault with the water —
Find fault with the water.

Now Ta-wbaki (and bis kite) were completely overcome,
and tbey fell down prone to tbe place wberc Ta-wbaki and
Wbati-tiri lived. Sbe repeated ber cliarms and performed
ber ceremonies over bim, and be came to life again.

Wbati-tiri tben went and brougbt Maikuku-mak'aka, wbo
came in to Ta-wbaki, and tbey begat Wabie-roa; tbey tben
returned to tbis world, bringing witb tbem Tama-i-wabo,
wbo bas remained on eartb ever since as a god of war.

Song of the ^Mythology of Tane. (Nga-rauru.)

Tane took Hine-ti-tama to wife.

Then night and day first began ;

Then was asked, " Who is the father by whom I am? "

The post of the house was asked, but its mouth did not speak ;

The side of the house was asked, but its mouth did not speak (d).

Smitten with shame, she departs, and is hidden

In the house called Pou-tu-te-raki.


Whither goest thou, O Tane ?

I am following our sister.

You, O Tane ! return to the world to foster our offspring ;

Lst mo go to darkness to drag our offspring down.

You take the mats of Wehi-nui-a-mamao

Called "Pish by the Land," "Fish by the Sea," "Cliff of the

Earth," " Cliff of the Sky."
You have also obtained the stars,

*' In a Heap," " Double Rim," " Stand Erect," " Weapon of War,"
" Eye of the King," " The Collection of Rehua,"
To be rulers of the year ;
And also the stars " Defiance to the Ashes,"
And " Cut into Pieces," " Defj' the Absconding,"
" Defy the Diminutive," " Defy the Quiet World,"
" The Warmth," " The Heat," " The Very Hot,"
Which were put to beautify Rangi,
That he might be comely ;

Also the stars, " The Delight of the Dark One,"
And " The Delight of the Light One," with
" The Branch Crossing," and " The Fish of the Sky."
Y'es, my child.

The liosts of heaven called to Tane, and said, " O Tane !
fashion the outer part of the earth : it is bubbling up."
Tane repeated his incantation, and Avent and formed the
head, then the hands, arms, legs, and feet, and the body
of a woman. There "svas no life in the form, and she
adhered to the earth. Her name was Hine-hau-one
(daughter of earth-aroma). Tane used his procreating
power, and a child was born, which he called Hiue-i-tauira
(the model daughter). She was reared by the people to
become a wife for Tane, and to him she was given. When
Tane had been absent for some time she asked the people
" Where is my father ? " They replied, " That is your father
Avith whom you live." She Avas OA^erAvhelmcd Avith shame,
and left the settlement. . She killed herself. She Avent
doAvn to the world of spirits by the road called Tupu-ranga-
o-te-po (the expansion of darkness). Her name Avas
altered and she was then called Hine-ti-tama (daughter of
defiance) . She Avas alloAved to enter the Avorld of darkness,
where she remained, and her name Avas again changed, and
she Avas there called Iline-nui-tc-po (great daughter of
darkness) . Tane folloAved his Avifc, and on his arrival at


the door of tlic world oE darkness ho found it had been
shut by lior. Tic was in the outer portion of the world of
spirits Avhcu he heard the song of las wife^ whieh she sang
to him thus : —

Are you Tano, my father,

The collector at Hawa-iki, the priest of the sacred ceremony of the

kīimara crop ?
My sin to Eaki made you leave mo
In the house Rangi-pohutu (Heaven uplifted).
I will disappear, and weep at

The door of the house Pou-tere-raki (heaven floated away).
O me !"

When she had ended lier song she said to Tane^ " Go
you to the workl and foster our offspring. Let me stay
in the workl of darkness to drag our offspring down.''

She was lost in darkness^ but Tane lived in the light —
that is, the world where death was not like the death in the-
world of darkness.

Tupu-ranga-tc-po (growth of darkness) led Tane to see
his wife, and opened the door of the world of darkness to
allow Tane to follow her ; but when he had seen the black-
ness he was afraid, and was not brave enough to follow
her, and drew back.


The darting liRhtninf; gleams above,

And Rehua commands where all that sacred is;

But we now sleep where winter rules.

0"or 0-tu comes the passing cloud,
And you and I are here below.

The bloom now on thy skin
Glows red, as sacred priests' fern-root.

Bedecked with sea-birds' down,
Thou dost ascend the peak
Of Tonga-riro's snowy steep.
Return from thence : the chill
Will pierce thy frame.

The sea-god Ba-kei's foaming surf
Will bar thy onward path.

Ancient lament of Itanr/i-amohia for her husband

Another Reading or Tane. (Nga-i-tahu.)
Rangi took to wife Papa-tu-a-nuku, and begat cliiklrcii, of
whom Tane Avas one. When Tane became a man he wished
to have offspring, and from this desire eame the Wai-mata-
tini (water of many faces). This was an open pooh Again
he had a desire, from whicli sprang the Wai-hapna (deep
pool). These lie improved and beautified. Then he Avcnt
to Maunga-nui (great mountain), and, still under the
influence of desire for offspring, he produced Pipi (oozing
out), Toto (blood), Ma-puna (spring or fountain), and
Awhi-uta (embrace the inland) ; but these did not satisfy
him. He then attempted to produce offspring from the
trees, but failed, and returned to his mother Earth, and
wished to ])roduce progeny by her. She said, " How
can it be? I produced you." He then went out to see
Mau-ta-rere (floating island) and Puna-wcko (site of an


old water-spring), where he found the huruhuru (capillaj,
the kiko fvulvoij, the ana-hura (lah'ia majora), the puapua
(mons veneris), the kiri-tore (labia minora), and brought
them baek with him to proeure offspring. From the huru-
huru lie could not produce any offspring, nor could he from
any of them. Again he went to his mother Earth, and
asked her to assist him to procure offspring. She ordered
him to return whence he came, and then asked, " How
have you acted ? ". He said, "■ I tried to produce offspring."
She replied, " Go back and prepare a form like your own
in the soil, and place each of your members upon it — each
in its own place." He obeyed her injunction, and made a
form of earth, and when he had applied himself as directed,
life was infused into it, and it became a woman, whom he
called Hine-ha-one (daughter of the breath of soil). He
took her to* wife, and returned to his mother Earth to tell
her of the success he had met with. She said, " Yes ; you
were produced by me." He begaf by Hine-ha-one a
daughter called Hine-ata-uira (daughter of the gentle
lightning) or Hine-ti-tama (daughter of the first off-
spring) . Her also he took to wife ; by whom he had Kuku-
mea (dragging), Tau-whaka-iro (year of maggots), Te-hau-
otioti (the finished wind), and Kumea-te-po (pulling the
night) .

Now, Tane went in search of his elder brother Rehua,
and, having arrived at a settlement, he asked, " Are tliere
any men above here ? " He was answered by the people of
the'placc, "There are men above here." He asked, ''Can
I get in ? " They answered, not knowing whom they were
addressing, " No, you cannot, as this is the heaven which
was divided into compartments by Tane." He ascended^
and pushed aside all impediments, and got into that heaven.
Again he asked, " Are there any men above here ? " and
was answered, " Yes, there are men." He sisked, " Can I
get in ? " and received for answer, " No, yoii cannot come
here, as this is the heaven Avhich was stitched together by
Tane." But he ascended, and pushed aside all impedi-
ments ; and thus he Avcut on until he had arrived at the


tentli heaven^ -whicli proved to be the heaven of Rehua.
Rehua came and vrept over him ; but he wept in ignorance
as to who Tane was. Tane wept, and chanted this incan-
tation : —

Chip the weeds ofE ; sweep fhem away from the dry and bald earth.

Eepeat the incantations and make the sky thin.

Drag the floor-mat of the heaven outside.

What is your name ? The heaven folded up. *

Oh ! that the heavens would drop dew,

That Tane above could be held !

Ho propped up the heavens, and they stand firm.

AVhen they had ceased to weep over each other, Rehua
ordered a fire to be lighted, and a number of empty ves-
sels to be brought and placed before him. Tane wondered
at this, and could not divine where anything to fill them
could come from. Rehua ordered the vessels fo be handed
to him, and when this was done Tane saw him- unfold the
tied-up locks of the hair of his head, and shake them over
the empty vessels ; and into them dropped the koko {tui-
birds) which had been eating the lice off Reliua's head.
The vessels were soon filled and taken to the fire and
the birds in them cooked, and brought and placed before
Tane, who was invited to partake. Tane answered, " I will
not eat of them, because I have seen them taken out of the
untied locks of the hair of your head ; and who shall eat
that which has bitten your head ? ". So the vessels stood
before him untouched. Tane asked Rehua, " Can I take
these ' vessels of birds ? " Rehua answered, " Yes ; and
when trees have fruit the birds will fly there and eat the
fruit." Tane asked, "And what shall I do then?"
Rehua answered, " When the wind blows the throats of
the birds will be dry, and they will seek for Avater : you
can then put snares over the water and catch them." {d)

Tane now went to Tama-tca-kai-whaka-piia (the fair-
faced son who folds up), the home of Nuku-roa (long
earth), where he found two females, called Tapu-ao (sacred
cloud) and Hinc-ki-taha-rangi (chiugliter of the side of
heaven), whose luisbands had gone to procure rats for
food. One of these women slept with Tane ; the other


objected: but they cooked food for him. lie would not
eat because it was rats, lie asked, " Is tliis the food of
your husbands?'' "Yes/' they said. Then said Tane,
" Keep it for your lords." Tanc then said, "Go to your
husbands." When they found them they informed their
lords that they had been with another huslmnd, " I
slept witlr him," said one of the women; "but my com-
panion was shy, and did not go near to him." The husband
of the shy one said, " Why did you not live with him ? "
The two husbands said to their wives, " Return, and live
with the stranger as your liusband, and to-morrow we will
come to you." On the following day the husbands went
to where Tane was and made a present of cooked food to
him ; but be had no desire for it, because it was cooked rats,
Avhich had perhaps eaten of human excrement ; and, being
a person of supreme rank, he was afraid to eat of them : so
he said to his hosts, " This food must be given to your
supreme lord " (Reliua) .

Another Reading of Tane. (Kahu-ngunu.)

Tane returned to the home of his mother Earth, and
asked her, " Where is my wife ? " She answered, " There
is no wife here for you. She has gone. She said you
were to stay above here and foster your offspring, and she
would go below to drag your offspring to the Po (darkness)
called Tahu-kumea (the dragged one), Tahu-whaka-iro (the
maggoty one), Tahu-oti-atu (the one gone for ever), Tahu-
kumea-te-po (the one who lengthens out darkness), and
Tahu-kumea-te-ao (the one who stretches out the light)."
Tane followed after his wife to make her his own again.
He came to a house called Pou-tix-tc-rangi (the steep of
heaven), and asked a question of the figure which was put
upon the end of the ridge-pole, over the porch ; but it
did not answer. He then asked a question of the end of
the front gable ; neither did it answer. He was now over-
come with shame. He then went round to the side wall
of the house. Those in the house asked, " Where, O
Tane ! are you going ? " He answered, " I am following


■after your sister." Tlicy answered him, " Go back, O
Tane ! to the world, and nourish your offspring, and let her
remain with us in the Po (darkness) to drag your offspring
down here." Darkness and light had their origin at this
time — that is, life and death were now for the first time
spoken of and known.

Tane still went on in search of his wife, and arrived at
the house of Tu-kai-nana-pia (Tu the guardian of the blind
eel), and took the covering off the outer walls of the house
of Wehi-nui-o-momoa (great dread of the offspring). These
were the coverings of that house — namely, the stars Ili-ra-
uta (rays inland), Porera-nuku (garment of heaven),
Te-kahui-whatu (galaxy of stars), Po-aka (vine of heaven),
Taku-rua (winter), Whaka-repu-karchu (use the spade),
Rua-ki-motu-motu (house of the firebrands), Tahu-weru-
weru (one of clothing), Whero (Wcro) (red or pierced),
Whcro(Wero)-i-te-ninihi (pierce the coward), Whero-
(Wero)-i-te-kokoto (pierce the tender ones), Whero (Wcro) -
i-te-ao-maori (pierce the earth) . This last-named galaxy
of stars is of summer.

Tane returned to the home of Rangi, and found him
laid out at full length. He had been Avounded by Taka-
(Tanga)-roa. Rangi had taken Papa, the wife of Taka-roa.
This caused them to quarrel and fight. Each had a barbed
spear. Rangi attempted to pierce Taka-roa, but Taka-roa
warded off the thrust, and pierced Rangi through both
thighs. Now, Taka-roa was uncle to Rangi.

Rangi, however, kept Papa, and begat Tane-kupai)a-co
(Tane the one who crouches), Tane-mimi-Avhare (Tane who
wets in the house), Tane-naka-tou (Tane the sitting one),
Tane-wharoro (Tane stretched out), Tane-hupeke (Tane
with his legs drawn .up), Tane-tuturi (Tane the kneeling
one), Tane-te-wai-ora (Tane of the living water), Tane-te-
mata-tu (Tane of the erect face), Tancrtutaka-takoto-tou
(Tane the uneasy one ever lying down) . Then was born
Tanc-nui-a-rangi (Tane the great one of Rangi) ; then Paia,
who was a female. These two last-named were the only
children of this family who could stand erect.

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