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The Ancient History of the Maori, His Mythology and Traditions: Horo-Uta or Taki-Tumu Migration. [Vol. I]

Chapter VIII

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Chapter VIII.

Climb, ascend, O Ta-whaki!
To the first heaven.
Soar to the second heaven,
Where sacred powers reside,
And sacrifices are made,
And offerings are given.
Go to thy many hosts,
Great Ta-whaki of Hema,
Where, in the temple
Whare-to-reka, the chants
Re-echo, and delight.

Ta-Whaki Ascends to Heaven.
Ta-Whaki and Hapai. (Nga-I-Tahu.)

Ta-Whaki was a man of this earth. Hapai (lift up) observed his noble appearance, and came down at night and found him asleep. She gently lifted his covering, and lay down beside him, and they slept together. He thought she was a woman of this world, but ere the dawn of day she had disappeared and had gone up to heaven. She continued to treat him thus up to the time she was certain to become a mother. She gave birth to Pihanga (window), after which she stayed in this world, and was seen by Ta-whaki in the light of day. He then knew that the woman who had slept with him was from the heavens. She said to him, “When we have a child, if it is a boy I will wash him, and if a girl you must wash her.” A daughter was born. He washed the child, but became annoyed with the odour of it. Hapai, seeing his disgust, wept, and went and stood on the carved figure at the gable end of his house (d). He attempted to catch her, but could not. She ascended with her infant page 116 daughter in her arms till lost to sight (d). He waited for her return till moons had come and gone. He then called to his two vassals and said, “Let us go on a journey in search of my daughter.” When they had gone some distance on the road he said to them, “When we arrive at the pa of Tonga (Toko)-meha (restrain the feelings of loneliness), do not look at the place, for fear you be killed.” But one of them did look, and had his eyes gouged out by Tonga-meha. Ta-whaki and his other slave went on till they arrived at the settlement of the old woman called Mata-kere-po (eyes quite blind), whom they found counting her taro-bulbs. Being blind, the taro-bulbs were lying in a heap before her. She began to count them, and, having done so from one to nine, Ta-whaki took the tenth away. Again she counted, and Ta-whaki took the ninth away. Again she counted, and found she had only eight bulbs. She now began to sniff around, and to blow out her stomach that she might swallow him. She sniffed towards the south, to the east, and to all the winds, and on sniffing to-the west she smelt something, and called and said, “Are you come with the wind that blows on my skin?” Ta-whaki uttered a grunt. She said, “Oh! it is my grandson Ta-whaki;” and her stomach began to collapse. If it had not been that he had come from the west she would have swallowed him. She asked him, “Where are you going to?” “I am,” said he, “going in search of my daughter.” “Where is she?” she asked. “She is in the heavens,” he answered. “Why did she go to the heavens?” she said. “Her mother, the daughter of Whati-tiri-ma-takataka (crashing rumbling thunder), was from the heavens.” She said, “Here is your road; but stay here till morning, and you can ascend.” He now called to his vassal to cook some food, of which Ta-whaki took some, and spat upon it, and rubbed it on the eyes of the old blind woman, and cured her of her blindness. He slept there, and on the morrow he again ordered his vassal to cook food to make him strong to travel. Having eaten, he took the vassal and presented him to page 117 the old woman in payment for her kindness. She said, “Here is the road. Hold tight with your hands, and when you have climbed far up, do not look down, lest you be giddy and fall. If you fall down you will be good for me to eat.” He climbed, and the old woman chanted this incantation:—

Climb, Ta-whaki, to the first and second heaven,
And explore the vast deep of space.
Tuck up the mat round the waist.
This is the road of Ta-whaki, son of Hema.
Ta-whaki, climb to the first and second heaven.
It is the road of Ta-whaki,
The road of Hema.

He got up, and made himself as uninviting in appearance as he could, and went on, and was seen by his brothers-in-law and their men, who were adzing a canoe, who called and said, “There is an old man for us.” He went on and sat down near them. When it was evening they called to him and said, “O old man! carry these.axes.” He took them, and they again said, “Take them to the settlement.” He answered, “You go on to the settlement, and I will follow. I cannot travel as fast as you can.” They went on, and Ta-whaki adorned himself, and took an axe and dubbed the canoe. He began at the bows, and worked up to the stern on one side; then he worked from the stern up to the bows on the other side, and finished both sides. He now took the axes and went to the settlement. There he saw Hapai sitting with his daughter. He essayed to go and sit down beside them. All the people called aloud to warn him away, and said “Do not go where Hapai is sitting: it is sacred, and you will become sacred” He went on without heeding the cautions of the people, and sat down with Hapai, where he remained till dawn of day. On the morrow his brothers-in-law said, “O old man! lift the axes again, and take them to the canoe which is being made.” He took them, and they all started. Having got where the canoe was, his brother-in-law said, “The canoe has a different appearance now from what it had;” but they worked till the day was page 118 evening. Again Ta-whaki was asked to carry the axes. The people all left and proceeded to the settlement. Ta-whaki again adorned himself, worked at the canoe, and returned to the settlement, and sat down near Hapai, and caught the daughter of Hapai in his arms. Many of the people, seeing this, fled to another place, as the settlement of Hapai had become tapu by the act of Tawhaki (d); but those who remained uttered a loud shout of surprise at the noble look of the stranger—in other days he had appeared so mean and shabby. He now took his wife Hapai, and said to her, “I am come that our child may be baptized.” She assented. On the following day the side of the house was opened (d), that the child might be taken out. While she was being carried out the incantation was chanted:—

The daughter is going—
Going by the great road—
By the long road of Tini-rau.
Go out, and come in
The daughter who is
Rejoiced over with the
Pealing voice of the people.
Go to Motu-tapu (sacred island),
And flash there lightning.

Lightning then flashed from the arm-pits of Ta-whaki, when the daughter was taken to the water and baptized. The words of that ceremony were these:—

Clear the great courtyards,
Clear the long courtyards—
The courtyards of the daughter.
Baptize Puanga in his water,
At the source of the stream of Puanga
In this world.
Move; yes, moving,
Closing quite near.
Baptize with a wave,
Turning away.
Baptize with a wave,
Baptize to Tu,
The face of the last wave.
To control, to explain,
The water of Puanga.
page 119 Peak of the promontory.
It is Puanga
In the world.
Move; yes, moving,
Closing quite near.

Wai-Tiri and Kai-Tangata. (Nga-I-Tahu.)

Wai-tiri (booming water, thunder) lived in heaven. The fame of Kai-tangata (man-eater) was heard there. Now, Kai-tangata lived in this world; but his name, “Man-eater,” in no way described his character, though Wai-tiri thought so. Wai-tiri came to the house of Kai-tangata, and he took her as his wife. He went out to sea to fish, and returned without having taken any, as his hooks were without barb. She asked him to let her see his fish-hooks. Having seen that they had no barbs, she said, “Are these the hooks you fish with? Why, they are barbless. Look here.” And she made grimaces at him. He reproved her for her conduct, and left the house. Next time they met she said, “When you go again to fish you may perhaps catch a hapuku” (a cod). He went to fish, and she remained at home and made a hand-net. He caught a cod, and the noise of his blow to kill it was heard by her on shore. He pulled home again and gave the fish to her. She offered it to the gods, and repeated over it the incantation, “Hapuku.” On the morrow Kai-tangata again went out to fish. Wai-tiri from the shore saw the canoe of Tupeke-ti (game of leaping) and Tupeke-ta (game of wrestling). She at once went and took her net down to the beach, and dived in the water. When she was seen under the canoe, Tupeke-ti said, “Is it a man or a bird?” Tupeke-ti stood up to get a better view, and was speared by her, his stomach cut open, and his body put into her net. Tupeke-ta ran to the middle of the canoe to spear her. She smote him with the koripi (knife made of shark's teeth). He fell into her net. She swam on shore, but left the net with the bodies in it behind. When she arrived at the settlement she ordered the women to haul the net on shore. They saw in it men's feet. Those slain were ancestors of Kai-tangata. When Kai-tangata returned page 120 from the sea Wai-tiri asked him to chant the incantations and perform the usual ceremonies in presenting offering of human flesh to the gods. He answered, “I do not know how to perform that ceremony.” She said, “Nay, but offer the sacrifice to the gods. I have obtained it for our child.” This she said, as she expected soon to become a mother. He answered, “I do not know how to perform the ceremony.” She said, “But you must perform the ceremony for our child, as my child is yours.” She performed the ceremony, and then cut the bodies up, and cooked and ate them, and hung their bones up in her house. As soon as they were dry they were stolen by Kai-tangata, who hid them that he might make fishing-hooks. He made the barbs of the hooks from the bones, and took them out to sea and caught cod-fish. He filled his canoe with fish and returned on shore. The fish were cleaned and cooked, and when Wai-tiri had partaken of them her eyes were smitten with blindness. She sat in silence. At night she slept, and dreamt a woman in the world of spirits said to her, “No wonder that you have been smitten with blindness. The bones of your sacrifice were taken by your husband to sea; with them he caught the hapuku (breath of the stomach) you have eaten; therefore this evil has come upon you.” Thus she lived until her son Hema was born. The child grew, and could be taken outside. One sunny day Kai-tangata was with his child when men came to see him. They slept in his house, and on the morrow went outside and sat down. They asked Kai-tangata, “What is the woman who lives with you like?” He asked, “Is it the woman who lives with me you inquire about?” “Yes,” they said. “She!” said Kai-tangata. “Her skin is like the wind, her skin is like the snow.” Wai-tiri overheard these remarks. Kai-tangata went into his house, and she asked him, “What were you and the men talking about?” He said, “What could it be but ordinary talk?” She again asked, “What were you talking about?” He answered, “Whai-tane (she who has a husband) inquired about you, and it was you we spoke page 121 about.” He was hiding the matter. She was overwhelmed with shame, and said to her son Hema, “Do not follow me now; but when you have children let them come after me to the sky of Tama-i-waho.” She ascended. Kai-tangata made an attempt to catch hold of her garment, but failed. She went up to the Pu-o-te-toi (the root of all things), and there remained.

Hema took to wife Kare-nuku (ripple on earth), younger sister of Puku. She begat Pupu-mai-nono (tie in a bundle the binders for the canoe), Karihi (the sinker of a net), and Ta-whaki. Kare-nuku remained with her children for some time. Hema went to the settlement of Paikea, Kewa, (extinguish), and Ihu-puku (the silent), and was killed.

Ta-whaki and Karihi sought for their father, and swam out far into the ocean, but, swallowing much sea-water, they returned on shore. Pupu-mai-mono, their sister, asked, “Where have you been?” “We,” they said, “went out to swim across the sea, but had to come back.” She said, “If you had asked of me, I would have given you that which you required.” She repeated this chant:—

Pluck the feather from Raro-hara(whara) [sail of the war-canoe],
Where they speak of splashing
In the expansive throbbing sea
Before us—
The expanse of beautiful ocean
Before us.
Charm repeated once, twice,
And even to the tenth time.

Having repeated this charm, they started and arrived at the home of Wai-tiri, who was jabbering to herself. She killed all who went near to her, and ate them. She was counting her food, “One, two, three,” to nine. Ta-whaki knocked the tenth away, and Karihi caught it. She could not divine where the tenth had gone. She said, “Who is meddling with my food?” and began to count again; when she found the ninth had gone. She again asked, “Who is meddling with my food?” and counted again, and found the eighth was gone. She said, “There must page 122 be some one meddling with my food.” The seventh was lost. Again she said, “Some one must be meddling with my food.” Thus she repeated till all her food had been taken away from before her. She was blind—her hands alone could feel the food had gone. Karihi smote her eye, and sight was restored to it. She said,—

Blinded has been my eye by Karihi

Ta-whaki smote her eye, and she said,—

Blinded has been my eye by Ta-whaki.

She now saw clearly, and said, “Oh, it is my two grandsons who have been meddling with my food.” They stayed at her place. She again began to chatter to herself. They thought they would be killed by the old woman, as she continued to chatter and keep them awake. At dawn of day they went down to the seaside, where they saw shells sticking to the rocks. They took some of these and placed them on their eyes. Each looked at the other, and said, “They will suit. You look as if your eyes were open, though you may be asleep.” They returned to the house, where they saw the bones of men who had been eaten by Wai-tiri strewed all around. They asked her, “Who procures food for you?” She said, “My grandchildren.” “Which way do they bring it?” She said, “That is it.” “Which,” they asked, “is the road?” She said, “That is it you see.” They went along it. They found it led to the place of filth, to the place where firewood was obtained, to the place where water was got, and to the hill-top where the temple was, where incantations were chanted and ceremonies were performed. They returned, and told Wai-tiri they could not find the road by which food was brought to her. Again and again they went, but failed to find it. They slept at her settlement that night, and she wished to kill them, but as she saw the shells on their eyes she thought they were awake, and did not kill them. On the morrow they again asked, “Where is the road?” She said, “Look at me. I am the road.” They asked, “Have you the road?” She said, “Yes. Now page 123 go, and if you meet females on the road, they are the wives of Taka-roa, called Pakihi-ka-nui (great plain), Korero-ure (speak of procreation), and Korero-tara (speak of begetting).” She then asked Ta-whaki and his brother for some food. She again said, “After those females pass you, and you meet with others, if they are silent those are your relations, and are Pupu-mai-nono, and Hapai-nui-a-maunga (great lifter of the mountain), and Hine-nui-a-te-kawa (great daughter of baptism). Again the two brothers asked, “Where is the road?” She answered, “It is with me.” They took hold of her neck, and found a rope there. She shook it, and they saw that one end was attached to the sky. She said, “When you go up draw your feet up to your body.” Ta-whaki said, “You, Karihi, go up first.” Karihi swung (moa) himself off the earth. She said, “There is one thing by which you may be beaten—that is, the winds of the Uru-rangi (head of heaven), and the winds which beat downwards.” Karihi climbed up, and did not repeat any incantations. Ta-whaki was possessed of the knowledge of the incantations, and thus began to chant:—

Climb in surprise, climb in surprise, climb and ascend.
Eat together above. It is the heaven to climb to.
Do not stumble above. The heaven is above.
Climb to heaven, ascend to heaven.
Pant a little. Climb, Ta-whaki, to the first heaven;
Ta-whaki climbed to the second heaven,
To the third, fourth, fifth, sixth, seventh, eighth, ninth,
And tenth, and came out at the heaven of deceiving breath,
Deceiving breath. Then came out at the assembling,
And at the fire with Rehua.

They climbed up and away aloft; but Karihi was beaten back by the winds of Uru-rangi. Ta-whaki climbed on, and, seeing Karihi falling, he attempted to hold him; but Karihi fell down to the place of Wai-tiri, and was killed by her. Ta-whaki climbed, and was beaten down by the winds of Uru-rangi, and was swept near to the ocean. He climbed again, and got up, and met Tuna (eel), to whom he said, “Salutations. You are come. Where are page 124 you going?” Tuna replied, “It is hard and dry up above.” Tuna came down. He had overshadowing his forehead the ancient head-dresses called Te Kawa (the baptism) and Marae-nui (great courtyard). He and Ta-whaki saluted each other.

This is the genealogy of Tuna: Uira (lightning) begat Tuna. Uira was descended from Te Kanapu (brightness), Te Kohara (opened), and Rau-toro (expanding leaf).

Tuna had been living in bogs. These were becoming dry; and, as they did not suit him, he went down to the Muri-wai-o-ata (sea-coast of the light—clear sea-coast); and Ta-whaki went upwards, and heard the offspring of Taka-roa talking. By-and-by he met them and let them pass on. He met Hapai-nui-a-maunga, whom he caught and took as his wife, and begat Ware-(whare)-tua-te-ao (house of baptism of the world). He then followed and caught Hine-nui-a-te-kawa (daughter of the great baptism), who became his wife and went with him to the settlement; and as they passed in together, the bones of his father rattled in recognition of his presence. Ta-whaki chanted his incantation, which was a long one, and went and resided at the place of Paikea, and others. Hine-nui-a-te-kawa was the wife of Paikea; but she fell in love with the noble man Ta-whaki, and so left her husband. When evening came, Ta-whaki nudged Paikea near to the fire, arid Paikea nudged him, till Ta-whaki called out, “I shall be burnt.” Hine-nui-a-te-kawa asked Ta whaki to put Paikea out of the house. The day following she was recognized as the wife of Ta-whaki, and she soon expected to have a child.

Ta-whaki commanded the people to go and procure firewood. They all went. Ta-whaki also went, and brought a very long piece of wood on his shoulder; and when all the others had put their loads down he threw his block down. The noise startled Paikea and others, who came to the doors of their dwellings to see what had taken place. Ta-whaki said to himself, “Ah! now I know how to startle them.” That night Ta-whaki said to Hine-nui-a-te-kawa, “When your child is born call it Wahie-roa (long page 125 firewood), 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 fellow. You are a bad man.” Tama-i-waho became more civil and Ta-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 are 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 back.” 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-ateatea-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 and Ta-Whaki.
(Another Reading—Nga-ti-Hau.)

Whai-tiri came down to Kai-tangata, and took him as her husband; by whom she had Punga, Karihi, Hema, and Pua-rae-mata (bloom of the raw face). These, and these only, were her offspring, as she had not any more. Disgust 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 tawiri-tree (Pittosporum tenuifolium).

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Hema 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 (Desmoschænus spiralis) and all trees; and these were junior offspring.

Mai-Waho, or Tama-I-Waho.
(Another Reading—Nga-Rauru.)

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 incantations 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-nui-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 unaware 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?” page 127 “In the corner of the 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 with Kai-tangata.” These words were taken to mean that human flesh was the food of Awa-nui-a-rangi. And it was because 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 incantation 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 abundant in this world.” Whati-tiri then taught her the ceremonies 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, name page 128 it Ta-whaki, and call the 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 woman who lived with us was a goddess, and a cloud came for her. She taught me the ceremonies 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 foodstages. 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 Whati-tiri, had now grown to manhood. He took to wife Ara-wheta(whita)-i-te-rangi (small road in heaven), who begat Ta-whaki (wander), and Karihi (sinker of a net). When these became men they proceeded to carry into effect the last words of Whati-tiri. The younger brother could not succeed, because he presumed to take the senior position and to ascend first. Karihi was killed and Ta-whaki buried him, but took his eyes and carried them with him. Ascending, he found Whati-tiri counting bulbs of taro (Colocasia antiquorum). She had counted ten. She again began to count. Having counted nine, he pushed the tenth away. She began again. Having 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 threw it at her, repeating these words:—

Spark of heaven
Come to your eye
By Karihi.

She replied by saying,—

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

She saw and wept over 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 page 129 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 catch 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 Maikuku-makaka took her away and said, “He is to be my husband,” and she became his wife. Whati-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 Maikuku-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, which he had made of the aute (Broussonetia papyrifera). When letting out the string to allow it to ascend into the sky he repeated this incantation to give it the power to rise:—

Climb, climb, Ta-whaki;
Ascend, ascend, Ta-whaki,
To the sacred bank
Where Aitu (god) dwells.
My 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 Tanga-roa.

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

Ta-whaki by clinging to the line had ascended so far that he arrived at the heaven of Tama-i-waho. Tama-i-waho ordered a messenger to go and bring Te-haku-wai (find fault with the water) to detain his grandson. As Haku-wai (d) came out of his house he called out—

Find fault with the water—
Find fault with the water.
Hu! [the sound made by the wings of a bird flying].

This caused one wing of Ta-whaki (or the kite) to break. The bird (kite) felt weakened, and Ta-whaki repeated incantations to restore power to the bird to soar upwards. The bird again ascended, and Haku-wai called out again,—

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

Now Ta-whaki (and his kite) were completely overcome, and they fell down prone to the place where Ta-whaki and Whati-tiri lived. She repeated her charms and performed her ceremonies over him, and he came to life again.

Whati-tiri then went and brought Maikuku-makaka, who came in to Ta-whaki, and they begat Wahie-roa; they then returned to this world, bringing with them Tama-i-waho, who has remained on earth 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.
page 131 Whither goest thou, O Tane?
I am following our sister.
You, O Tane! return to the world to foster our offspring;
Let me go to darkness to drag our offspring down.
You take the mats of Wehi-nui-a-mamao
Called “Fish 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,” “Defy 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.”
Yes, my child.

The hosts 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 went and formed the head, then the hands, arms, legs, and feet, and the body of a woman. There was 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 Hine-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 with whom you live.” She was overwhelmed with shame, and left the settlement. She killed herself. She went down to the world of spirits by the road called Tupu-ranga-o-te-po (the expansion of darkness). Her name was altered and she was then called Hine-ti-tama (daughter of defiance). She was allowed to enter the world of darkness, where she remained, and her name was again changed, and she was there called Hine-nui-te-po (great daughter of darkness). Tane followed his wife, and on his arrival page 132 at the door of the world of darkness he found it had been shut by her. He was in the outer portion of the world of spirits when he heard the song of his wife, which she sang to him thus:—

Are you Tane, my father,
The collector at Hawa-iki, the priest of the sacred ceremony of the kumara crop?
My sin to Raki made you leave me
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 her song she said to Tane, “Go you to the world and foster our offspring. Let me stay in the world 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-te-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 blackness he was afraid, and was not brave enough to follow her, and drew back.