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

Chapter III

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Chapter III.

Oh, how love has bound my heart,
And kept me slave on this side of the river
Oh, that a priest would enchantments use,
And rid me of the love I feel!
How soon the tattoo-lines of Mata-ora
Would mark my face! But Tu-ki-rau
Has not left these to drive away
Those sycophants of northern race.
My voice annoys my ears
And grieves my heart; and when
I, near to my home, stand erect,
Fast fall the teardrops
From my weeping eyes.

Tama-Nui-A-Raki and Mata-Ora.

Tama-nui-a-raki (great son of heaven) took to wife Ruku-tia (dive to it), and begat Tu-te-kokohu-raki (Tu of the hollow of heaven). Tama-nui-a-raki was a great wanderer. He was addicted to female-slave hunting and stealing and plundering property.

When he was away on one of these expeditions, Tu-te-koro-paka(panga) (Tu who starts up) came to his wife Ruku-tia, and said to her, “You live with one who has a cold and wrinkled skin.” She left her home and followed Tu-te-koro-paka. When Tama-nui-a-raki returned he found that his wife had left him, and that his daughters, Hine-rau-kawakawa (daughter of the kawakawa-leaf—Piper excelsum) and Hine-te-kopu-wai (daughter of the stomach of water), had gone to live with their ancestors Tu-wenua(whenua) (the interior) and Tu-maunga (the page 36 mountains). He sat down and wept. But, rising up, he went on a voyage to the settlement of Tu-te-koro-paka. He arrived in front of the settlement, or the fort, of Tu-te-koro-paka at night, and in the darkness Ruku-tia came out and spoke to him, and said, “O, Tama! clothe yourself with your red-feathered garment, and stand up.” He did so, and she swam out to him. This she did ten times. It was by the power of the incantations chanted by Tama-nui-a-raki that she returned these ten times. Again she swam out to him. He caught hold of the hair of her head, and pulled her on to the gunwale of the canoe and killed her, and cut her body in two. The head and chest he took to his home, and wept over them, and then buried them; the waist and feet he left for Tu-te-koro-paka. When the time arrived for the ceremony of removing the bones to the sacred spot, where they were to remain for ever, a voice from the grave where the head and chest had been buried said, “O severed head!” and at dawn the following day the perfect body of Ruku-tia was seen sitting on the top of the grave. From that time her name was changed to Patunga-tapu (sacred sacrifice).

Soon after this, Tama-nui-a-raki went down to the place of Mata-ora, and said to her, “I have come to you to learn the art of tattooing.” Her people tattooed him; but, on looking at his reflection in a pool of water, he washed the moko (tattooing) off. He was again tattooed by the people, but this time they did it with the veritable moko, cut into the flesh; this he could not wash off his face. And then they tattooed his body all over. He now returned to his children and ancestors, who were unable to recognize him, so great was the change in his appearance through the tattooing.

He and his relatives now went to fish; and, Tama-nui-a-raki having eaten an uncooked aua (herring), some of the bones of it stuck in his throat. He chanted an incantation, and the bones came out, and by this act his people discovered that he was the Tama-nui-a-raki belonging to their tribe who had been absent so long.

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It was Tama-nui-a-raki who first discovered and showed his people the road to Pou-tiri (post set up). This he found when in chase of the ships which had taken many females away. What are here called “ships” were islands or mountains, which went along in the ocean while Tama-nui-a-raki went by land. It was when he was on this expedition over the mountains of the interior that the kiekie (Freycinetia banksii,) first grew there.

When Tama-nui-a-raki arrived at Pou-tiri his vassal Timuaki (crown of the head) brought food from an umu in which he had cooked it for him, and for this act Tama chanted an incantation, which turned his slave into a mountain, and that mountain is called even to this day after the name of his ropa (vassal), Timuaki.

Tama now proceeded on his journey all alone. He met the Pounamu (greenstone), which was alive. He cooked some of it in an umu, but it burst into splinters and spread about; and hence the greenstone seen in various parts of that country. He then returned and lived in a cave at Pou-tiri, and that cave is called to this day “the cave of Tama.”

The tradition handed down to us by our ancestors says that some of the mountains which we now see were ships in days gone by. At Pou-tiri is one of those mountains.

Tama afterwards went to Ao-tea-roa (long white cloud), and there remained.

The pahi (canoe) of Ruku-tia, the wife of Tama, was called Te-mua-ki-A (the altar raised to A), or Te-ru-nakia-(ngakia) (earthquakes continued).

Tama-Nui-A-Raki. (Another Reading—Nga-i-tahu.)

Tama and his wife Ruku-tia lived together at their home, where they had a son born called Tu-te-hemahema (Tu of the shame), and a daughter called Me-rau (caught in net). After them were Kukuru-manu-weka (through the weka-bird) and Kukuru-peti (through the ocean-god). The company and children of Tu-te-koro-punga came on a visit. The day after page 38 their arrival the children of Tama, girt about with dog-skin mats (d), entertained the visitors with a haka (kind of dance) (d). And when the children of Tu-te-koro-punga performed their haka they wore red maros (waist-mats) (d). Seeing this, Tama was so overcome with shame that he retired to the Ui-kura (or Hui-kura) (house of mourning) temple, where only chiefs and priests meet to consult the gods. While he was there his wife was taken and insulted by Tu-te-koro-punga, who, addressing the children of Tama, said, “Stay here with your father. Should he pursue me he will not be able to overtake me. There will be much to obstruct him on the land-namely, brambles, vines, Discaria toumatou, and nettles—and on the sea he will meet with other obstructions, such as the foaming waves, and all the gods of the ocean.” He then departed, taking with him the wife of Tama.

The eldest child of Tama, called Tu-te-hemahema, went to the temple where his father was, and, leaning on the window, looked in. His father looked up, and, seeing him, chanted these words:—

On the brink,
In the centre,
Assemble all
On the ocean.
Engulf them.
Give the battle-axe
And breath.

His son said, “Our mother has gone with Tu-te-koro-punga.” Tama answered with an incantation, which he chanted:—

Ruku-tia has gone to learn to haka.
Not jealousy, so fierce, can stay her now.
I dreamt a dream of other days.
On the brink,
On the centre,
Assemble all
On the ocean.
Come, oh! come
With the battle-axe
And breath.

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Tama came out of the temple, and went to the home of his children. He sat down and wept over them, and then asked, “Why have you forsaken your mother?” They answered, “She has forsaken you on account of your ugliness, and has become enamoured with Tu-te-koro-punga, the noble-looking man.” He asked, “And is it so?” They said, “Yes; it is because of your ill looks that she has forsaken you.” He then said, “Remain here with your elder brother.”

Tama departed, not knowing whither he went. He met a crane, and, envying the beauty of the bird, he made himself like to it, and flew away and alighted at a pool of water, where he saw old garments which had belonged to some of the ancient dead called Te-kohi-wai (collection of water), Tu-whenua (leper), and Tu-maunga (stand on the mountain), strewn about. He went along the margin of the pool. Bending his neck, he saw a fish (kokopu) lying on one of the old garments, and he ate it. The residents of that region saw him, and one said to another, “Here is something, and it is eating off the old garments of our district. For the first time has this strange thing been seen here.” Another of them said, “Look at it: it has eight joints in its neck.” Now, the women, Tu-whenua and Tu-maunga, thought it was Tama, and they said to Te-kohi-wai (the daughter of one of them), “Cook two fish.” When she had done this they said, “Put them one over the other, and perform the respective ceremonies customary when offering to the male and female gods. Then take the flax you have used in these ceremonies and make nooses, and of these nooses take first that used in making the offering to the male gods, and throw it, with the fish, at the bird. Should it be caught by the neck, that bird is your elder brother in disguise.”

Te-kohi-wai did as she was told, and chanted this incantation:—

They come in shoals.
My hand-net is ready
To fall over his head.
Caught tight now.

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She threw the fish: the bird ate it, and was caught by the neck in the noose of the male gods’ flax.

Again Te-kohi-wai threw the fish, with the noose of flax used in making the offering to the female gods, and chanted this incantation:—

Consume the procreating power
Of Tanga-roa on land.
Consume the procreating power
Of Tanga-roa on the sea.
Consume the procreating power
Of the mountain-peak.
Te-kohi-wai will noose you.

The power of her charm was now complete. She had caught the bird with the first noose. Taking hold of the noose, she led the bird towards the home of her ancestors; but on the way the bird again became a man, and he was recognized as Tama. They asked him, “What brought you here?” He answered, “To obtain your services, to make on my face the lines I now see marked on your faces.” Tama's face was marked all over, but when he went to bathe it all washed off: this took place a second time. He then asked, “I see you are tattooed so that when you wash it does not wash off; but mine is gone so soon as I bathe.” They said, “Rise, and go to your other ancestors, Taka (take action), Ha (breath), Tu-a-piko (a little awry), and Ta-wai-tiri (splashing water), with whom you will find the soot to make the moko permanent.” Tama went to his ancestors, and was asked why he had paid the visit. He answered, “To obtain the knowledge of the art I see exhibited on your faces.” They said, “But it is a very painful operation.” He said, “It cannot be death, as you have borne it, and live.” They said, “But some die under the performance.”

However, on the following day the instruments were got ready, and so soon as Tama had laid down and shut his eyes, and the operator had cut some of the lines on his face, he fainted away. On recovering consciousness he exclaimed,—

O Taka! O Ha,
Tu-a-piko, and Ta-whai-tiri!
I shall expire.

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His ancestors said,—

We do not cause the pain:
It is the instruments,
And blood, and severed flesh.
Now darkness comes—
Black darkness covers thee,
And he is watchful.
We are also watching now.

Tama again fainted, and, recovering consciousness, he exclaimed,—

O Taka! O Ha!
In agony I shall die.

And again his ancestors said,—

We do not cause the pain:
It is the instruments,
And blood, and severed flesh.
Now darkness comes—
Black darkness covers thee,
And he is watchful.
We are watching.
Drink water, and be refreshed.

Tama now went and bathed and said,—

Man near death
Reels and trembles,
And beloved ones
Show their affection.

He then lay down with his face to the earth, and one of the operators kneeled on him to cause the blood to flow from the punctures. Again he fainted away, and was carried to the settlement in a litter. A fire was kindled, and he was laid near to it. After three days he could see things around him, and day after day the moko (tattooing) healed, and he could walk about and go to bathe. Soon he recovered and said to his ancestors, “I will now return home to my children.” But before he left them they gave him some mats.

The day following his arrival at home, he said to his children, “Stay here while I go in search of your mother.”

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He then attired himself in the mats he had received from his ancestors, and over these he wore some poor and dirty ones, so that he might not be recognized. He took a maipi (shark's-tooth weapon) and some obsidian with him, went on his journey chanting this incantation:—

O obstructing mountain!
Thou, now standing yonder,
Stand aside,
That now I may,
With path all clear,
Travel on,
With song resounding—
That now I may,
With path all clear,
Travel on,
With song resounding,
Along the road
Which echoes still.
The path of Tama
Still vibrates
With song resounding.

On he went and came to a bramble: this he cut with his maipi. He next came to the barbs of a tumatakuru (Discaria toumato): these he cut and cast aside. Next he came to a tara-mea (Aciphylla squarrosa): this he pushed aside with his maipi, but cut it with his obsidian. Having got out on a plain, he met some people gathering firewood, who called to each other and said, “Here is an old man for us.” Tama said, “Do not make me carry a burden.” Some of them said, “Let him go where he likes, and do not put firewood on his back.” They then informed him that they had come to collect firewood to light the house of the wife of Tu-te-koro-panga, so that she might dress herself, and also to give light to those who were to dance the haka (d).

Tama went to the settlement of Tu-te-koro-panga and entered the house, and sat down at the foot of the main post supporting the house.

When evening came the fires were lighted, and the people page 43 called on Ruku-tia to haka: Tu-te-koro-panga gave her a maro (waist-mat), she put it on, and was just about to begin, when Tama said aloud, “The eyes are wet, the eyes are wet.” She wiped her eyes, and stood up again to commence; but Tama, who was sitting in the midst of the audience, again said aloud, “The eyes are wet, the eyes are wet.” She again sat down and wiped her eyes. The female part of the audience said, “For the first time, O Ruku-tia! you now wipe your eyes.” Tu-te-koro-panga was offended at this, and struck Ruku-tia, and she wept; then all the people were told to retire to their own homes. Tama performed his ceremony of enchantment over those who remained in the house, and when they had thus been put to sleep, he took out the garments which he had hidden in his armpits, and showed himself to Ruku-tia when she had recovered from the effects of the insult of Tu-te-koro-panga. She exclaimed, “What a sweet perfume ! You have come from Tama, my husband.” He opened a tahaa (calabash) in which filth had been put, and when the smell was perceived she exclaimed, “Oh! how disagreeable! Our house is filled with a bad odour.” He opened a calabash which was filled with the moki-moki (a sweet-scented fern). She exclaimed, “How sweet the scent of the moki-moki! You have come from my husband, Tama.” Tu-te-koro-panga now spoke and said, “Yes; but how dare he attempt to come here in the face of my obstructions!” Ruku-tia exclaimed, “I think the twinkle of the eyes of this man proves that he is Tama, my husband.” When all were asleep Tama went out of the house and washed himself, and put his hair up in a knot (koukou,) on the top of his head (d), and attired himself in the mats he had brought with him, and looked in a pool of water (d) to see that all was right. He then came back and sat down in the house, and performed his enchantments to make those in the house feel a desire to leave it for a while. He also went outside and sat close to the door, and as Ruku-tia came out he took hold of the hem of her garment and gave it a slight pull. She looked round and recognized him as Tama, her husband, and said, “I will return to our home with page 44 you.” But he said, “Stay with your husband.” She answered, “He is unkind, and beats me. I will not stay with him, as I shall soon die.” Tama said, “Stay with your husband. You left me because I was an ugly man: stay with Tu-te-koro-panga. But if you will return to me, climb on a whata (food-stage), and when the streaks of day are seen, in a loud tone call these words:—

“Shoot up, O rays
Of coming day!
And also, moonbeams,
Shine ye forth,
To light the path
Of the canoe of my
Husband Tama.”

Tama at once left the place and returned to his own home, and prepared a canoe, and collected a crew, and, taking some ashes, and a box (papa) (d) of oil, and his greatly-prized red feathers, set out to visit his wife. On his voyage the sea became rough, and he poured some of the ashes on it and it became calm, because the god who made the rough sea began to eat the ashes. Again they met other gods on the sea (parata) (d), to whom they threw the box of oil. This the gods chewed; and Tama went on and met other gods, to whom he threw some chips, which amused them; and Tama went on, and when the streaks of the light of morning were seen they arrived opposite to the home of Tu-te-koro-panga, and heard Ruku-tia calling aloud from the whata,—

O ye above! descend;
O ye below! ascend.
I see the shadow
Of the canoe of
Tama, my husband.

On hearing this Tu-te-koro-panga, who was in the house, called aloud and said, “O women! do not heed what she says. Stay in your houses, and do not go to see the noble-looking Tama. He cannot come here: I have put obstructions in his way which he cannot overcome.”

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Tama, in his canoe, came on till he was below the home of Tu-te-koro-panga; then one of the crew stood up, and the women on shore saw him, and said to Ruku-tia, “Is that man your husband?” She answered, “He is my brother.” Another of the crew stood up. The women asked, “Perhaps he is your husband?” She said, “He is my father.” The women said, “Well, he is noble-looking.” Another of the crew stood up, and the women said, “He is your husband?” She said, “He is my uncle.”

Now Tama called aloud, and said, “Swim this way, swim this way.” The women now called to Tu-te-koro-panga, and said, “O Tu-te-koro-panga! do you sit still whilst your wife is going to Tama, the noble-looking man!”

Again Tama cried, “Swim this way, swim this way.” Ruku-tia went down to the shore and swam off towards the canoe. The old men who occupied the centre of the canoe called to her to swim to them, but Tama called and said, “Swim towards me.” She swam towards him, and when she had got near to him Tama stood up, and the glow of the red garments which he wore reflected their beauty in the water.

The females on shore again called to Tu-te-koro-panga, and said, “Do you still sit in your house, O Tu-te-koro-panga! You ugly man, come and look at Tama, the noble fellow.”

Ruku-tia had got close to where Tama was. He put forth his hand and took hold of her hair, and with an axe severed her head from her body. He then exclaimed, “O my crew! you can have her body from the waist down to her feet.” Then he with a loud voice called out, “Paddle on, and let the head of our canoe be put towards the sea.” When this was done the new name of the canoe—Whaka-teretere-te-uru-rangi (gaze at the red sky)—was first known in this place. This name was given because of the beauty of the red garments of Tama.

The head of Ruku-tia was wrapped up in the red garments, page 46 and Tama returned to his home, and buried it at the side of his house.

Now Tama lived all alone in his house of mourning, and wept for his wife Ruku-tia, and chanted this song as he wept:—

Her praise is ever heard—
'Tis praise of kindness.
I am shorn of all,
And live in silence,
Friendless and alone.
I would, could I
But haste me
Far up to the heavens.
Oh! that wanderers from above
Would come,
That I might weep
In the house of
Him, the god of
Blood-red crime!
O spreading heaven!
Urge me to be brave,
And not with tears
Atone for my spouse.
Stir up my inmost
Soul to deeds of daring
For my fell calamity.
Has Me-rau (goddess of extinction)
Become extinct,
That I for ever
Still must weep
Whilst day on day
Succeeds, and each
The other follows?
Grief to grief now
Gathers all my woe,
And floods my heart with weeping;
Yet I dread agony,
And withdraw me
At fear of e'en
One drop of rain.
At eventide,
As rays of twinkling stars
Shine forth, I'll weep
And gaze on them,
And on the paths they take.
But, oh! I float
In space for nought.
page 47 Oh! woe is me!
Like Rangi am,
And Papa once divided.
Flows with flood
The tide of keen regret,
And, severed once,
For ever severed
All our love.

Tama lived alone till summer came; and when the tender shoots of the tu-pakihi (Coriaria ruscifolia) were budding forth he heard a sound. He listened: he thought it was a blowfly singing, “U-u-m, u-u-m! Oh! my head cut off.” He went towards the spot where he had buried the head of his wife. He uncovered the place, and in the pit where the head had been buried he saw Ruku-tia sitting restored to life, her face radiant with smiles, and heard her voice of joyful greeting.

Tama-Whiro and Tara-Roa. (Nga-ti-Hau.)

A chief of the name of Hau-manu (offering of birds to the gods) was murdered in payment for the death of a dog called Rangi-a-hao (the day of Hao (scrape together)), and this occasioned a great war in Hawa-iki.

In the early days the old priests had taken great pains to communicate to Tama-whiro, the son of an illustrious stranger called Hau-manu, all their sacred lore, and acts, and ceremonies. This Tama-whiro had proved an apt student, and when he had fully acquired all the knowledge and art that could be taught him, he returned to his home. After some time he went back again to Hawa-iki with his wife and children, and at once began to teach the common people there what he had been taught as a favoured stranger. At this the old priests were so enraged that they determined to destroy Tama-whiro and all his family. Tama-whiro became acquainted with their intentions, and determined to save himself by flight, and succeeded in getting his wife and family into a canoe for the purpose, before his enemies became aware of it; but before he could get away they came down and attacked him. Tama-whiro, however, succeeded page 48 in killing their noted chief Rua-whiti (distant pit), and captured his famous tai-aha (sceptre) called Marama-kai-ariki (the moon that eats the lord), and got away with his family without loss. On his way home, however, he was intercepted by another party of his enemies, and had again to give battle. This time it was on the ocean, where he killed the noted Tai-pari-tu (the full flood-tide) and Tai-eke-roa (long spring-tide), and took as prisoners two other noted warriors named Titi-kahu (the hawk that utters a cry) and Wera-wera-kahu (warm garment), whom he reserved to help him in future battles. He also took in this battle the whalebone weapons of war (paraoa) called Kai-ate (liver eaten), Purua (choke), and Te-mawai-o-piu (the medium of Piu (skipping-rope)). Having reached his home Tama-whiro built a house which he called Te-koro-koro-hou-mea (throat-band of feathers). Tara-roa (long spike) heard of this, and went up on the mountain called Waka-ihu-waka (like the bows of a canoe), and collected basketfuls of kiwi (apteryx), with which he fed his warriors, in order that they might be strong and brave to attack the fortifications called Hoko-whitu (the seventy), Taketake-o-rangi (base of heaven), and Tu-tawake (the rent patched up). Tara-roa gained all the information he could in respect to these fortifications. Tama-whiro heard of the intentions and preparations of Tara-roa, and the kiwi-feasts to his warriors; so he ascended to the top of the mountain called Maunga-ariki (mountain of the lords), and built a pa there as a reserve in the event of defeat, which he called Tu-ngongoro (stand and utter jeers of defiance). Tara-roa attacked him and killed Te-piri-taringa (adhered to the ear), Kohi-roa (long collection), Pu-awe (tuft of birds' down), and Te-Kawakawa (sacred ceremony of a new house).

Tu-Taka-Hinahina. (Nga-i-tahu.)

Tu-taka-hinahina (hinga-hinga) (Tu the stumbler) occupied his whole time by traversing the face of the oceans. He had no parents (his origin was not known). He took Kai-here (the page 49 binder) to wife, and had a son called Roiroi-whenua (shaker of the earth).

When Tu-taka-hinahina died, the nights were partially bound together, and there was little light between them; and the heavens, and the earth, and the ocean were darkened. Men could not see each other, but conversed in the dark. At this time Roiroi-whenua heard the voice of his father saying, “Farewell. When I am dead, bury me near the side of the house, and fence my grave around.” Again the voice spoke and said, “Remain here O my son! and guard my grave, and watch for the time when the earth of my grave shall move upwards.”

The son took heed, and listened, and heard something gnawing at the side of the house. He went to see what it was, and saw two maggots which had grown from the fat of his father, crawling about inside the palisading surrounding the grave. One was a male, the other a female. Seeing these, he exclaimed, “Repeat the incantation to charm the birds.” He kept watch over the maggots till it was evening; then he called to the beings in the lower worlds, and said, “Do you hearken, you who are in the darkness. Light has not yet come.”

He then took the male maggot and cooked it with fire obtained from Tanga-roa; but the female he left on the grave. Whilst the male was still in the hangi, he struck the oven again and again, and thence proceeded light to the worlds below. Dim light dawned, morning light came, full light broke forth, it was full day; and a chorus of voices burst forth in song, and chanted “It is day.” Man could now be seen, and the heavens, and the earth, and the ocean. In this burst of joy the voices of birds took up the chorus first, and then the voice of man. Now the light penetrated into Ha-koro-tu (noise of the breath), Ha-tatai (panting breath), and Tane-nui-a-rangi, at which places all mankind were living; as was also Taka-roa (Tanga-roa), with whom was found the kau-ati(eti) or kau-noti, the sticks from which fire is obtained by friction. These were taken by Roiroi-whenua, and with them he made the fire by which he cooked page 50 the male maggot. This was the first time fire was seen and obtained. It was called Ti-oi (the noise of trembling).

The sun now rose—it was morning—it was noon; now the sun was declining—it was dusk, and the eyes of men became dim in the twilight.

Now, before Tu-taka-hinahina died he had commanded all the people to procure large stores of provisions and fire-wood; so the people worked till all were exceedingly weary, and had to take rest. Roiroi-whenua, his mother, and his relatives, helped the people in this great work until the time his father died; then they ceased to collect these things.

Tu-taka-hinahina was buried with his face downwards, and then the nights were drawn out by Kumea-te-po (lengthen the night), Kumea-te-ao (lengthen the day), and Unu-mai-te-kore (draw out to nothingness). The heavens, the earth, and the sea were enveloped in darkness, and men sat in night, and could not see the road to go and obtain further supplies of food and firewood, and had to stay in their houses and live on the store already collected. Thus they lived until all their wood was consumed, and they had to burn the fences surrounding their houses, and then the posts and rafters of their houses, and all the timber and material of which the houses were made. Then the store of provisions was all consumed, and a host of them died from starvation. Roiroi-whenua, his children, his brothers, and his slaves survived, as they had laid up a greater quantity of food than the rest of the tribe had; but even their stores were at length consumed, and they had to burn the wood of which the sacred storehouse was built. Then was the time the two maggots had been seen to rise from the body of Tu-taka-hinahina. Roiroi-whenua took the maggots in his hand and carried them to his house, where by friction he made a fire, and put the ignited dust into dry leaves and waved it about till it burst into a flame, with which he lighted an oven and heated the stones. Then Tama-tea (fair-skinned son) arrived: he was page 51 also called Tama-tea-mai-tawhiti (light-skinned son who has come from a distance). He had come through the darkness from Nuku-te-iki (devouring earth), Nuku-te-rea (earth of plenty), and Nuku-muru(maru)-aitu (earth where evil is banished), where he and his people had lived. Tama-tea struck the oven which had been lighted by Roiroi-whenua. The vibration of the blow was felt in the worlds below, and full dawn of day burst from those lower regions and from Whaka-tane (man become man). Faint light was seen, day dawned, birds began to sing, their throats swelled with warbling. Day was fully come: the people rose, and, led by the children, they all shouted, “'Tis dawn of day.”

In times past Tanga-roa had command of the dawn of day, but after the maggots from the body of Tu-taka-hina-hina were seen Tama-tea commanded the dawn.