Now when all these things had been finished by Taane te Waananga a Rangi and his elder brethren, they asked one another, “by what means shall we raise up descendants to ourselves in the world of light?”
Some suggested they should fetch some of the female Apa of the twelve heavens.
Uru te Ngangana replied to this, “if we fetch our females from there, all our descendants will be gods like ourselves.
Rather let us take of the earth, that it may be said they are descendants of earth.”
Hereupon it was agreed to search for such a female.
The family of gods now dispersed by two and two to search for the female.
All parts of the land were searched, and the ocean, the inland waters, and the dense vegetation were searched.
Every place was sought out, but not one single thing was found suitable to take on the functions of a female similar to the female Apa of the conjoint heavens.
All assembled again as none had found anything.
Hence, is the episode known as:
1. Tee Kitea –the not seen-
2. Tee Rawea –the not acquired-
3. Tee Whiwhia –the not possessed-
And this is the origin of these words; so given in that form, that the circumstances may be remembered by the Tohunga.
It was then decided by the gods to ascertain whether or not the female was to be found in any living beings that had been appointed to dwell in the world, i.e.. the animals, insects, ect….. For all females of living things conceive; and an examination of their offspring was to be made.
Some were found partly appropriate, some not.
It was considered better that something which produced after its own kind, or bodily shape, should be adopted.
It was now obvious that the female required from which the Iho Tangata –mankind- could be born, was not to be found.
So all the gods assembled again at Whare Kura to declare their various ideas.
And then spoke Roiho, Roake, and Haepuru; -it was these three who felt a great love towards their father Ranginui, when he was separated from their mother, and they followed him at the time of separation-.
They said to Taane te Waananga a Rangi, “o Taane te Waananga a Rangi ei! what is it you are searching for?” Taane te Waananga a Rangi replied, “we are searching out the way of the female! that is our object!” the three then said, “try the earth at Kura Waka, and commence your operations there, for in that place is the female in a state of virginity and potentiality; she is sacred for she contains the likeness of man.
The gods then went off to seek that earth at Kura Waka.
Here they formed a body in the likeness of a woman, and completed the arrangement of the head, the arms, the bust, the legs, the back, and the front; and then the bones.
Here ended the work of the elder brethren.
Then followed the arrangements of the flesh, the muscles, the blood and the fat.
On completion of these parts, the breath of life was assigned to Taane te Waiora, to place it in the nostrils, the mouth, and the ears; that was done.
And then for the first time the breath of mankind came forth, the eyelids opened, the pupils saw, and the hot breath of the mouth burst forth, the nose sneezed.
“Sneeze living heart to the world of light; thy offspring shall be a man and a woman.”
After this the body was taken to the altar at Muritakina, where all the proceedings were made Noa; i.e. where an evil influence of earthly origin were removed, and the first woman became a fit recipient for the germ of life.
Hine Ahuone was formed on the mons veneris of the all mother, of the earth at Kura Waka; her head, her arms, her legs were all made there, also the bust.
The breath of life, the lungs, the kidneys, and the liver were all begged off Io te Waiora, by Tukapua and Tiwhaia, Punaweko and Haematua, and others; some parts were built up by these, some by others.
The parts were at first all made separately in different places, but afterwards gathered and joined together; and on completion it was said to be a human body.
It was Io te Waananga and Rehua who implanted the thoughts and the living spirit.
When Hine Ahuone had been completely formed after their own likeness, in no part different, except indeed her front alone, which did differ in that she had there the likeness of the female; it was stated that an orifice should be made for the urine.
This was done, it was open; and then one of the eye pupils of Tiwhaia was extracted and placed as a door to the meatus urinarius of Hine Ahuone.
Some of the hair of Punaweko was placed as concealment for the meatus and to adorn it.
Such was the origin of the living spirit of mankind in the world possessed and the world of light.
When Hine Ahuone had been completely formed in the likeness of mankind, she was delivered over to Taane Matua in order that procreation might take place.
First the ears were tried, hence the wax in them; then the eyes, hence the rheum; then the nostrils, hence the mucus; then the mouth, hence the saliva and the phlegm; then the armpits, hence the perspiration; then between the thighs, hence the clammy perspiration; then the anus, hence excreta.
Then said the elder brethren, “act in the water way of Hine Ahuone! for there is Awa Karihi from whence comes forth the living spirit, from the fountain of Hine Ahuone, to the world of light.”
Now followed the Takutaku of Tupai a Tau to excite the Tiki Ahua of Taane Matua.
This Takutaku from Tupai a Tau was to cause the two to adhere to one another, to effect a junction in thought and body, so that there may be only one husband for the woman, none other beyond the one; Taane Matua:-
Tenei au he taane, he tipua, e Hine, e i!
Tenei au he tama, he tipua nau, e Hine e i!
Tenei au he taahu, nahau, e Hine e i!
Tamaua to tinana ki te tama,
Tamaua oo mahara ki tenei taahu ariki, ki a koe, e Hine e i!
Tamaua i te pu, tamau i te weu tamaua te kanoi o Hine ki tenei tama,
Ki tenei taahu nahau, e Hine e i!
Nahau, nahaku, he tawhito ki tenei tama Hine One e i!
Whakapiri mai, whakapiri atu tenei tama, ki tena Hine One e i!
Ka tamaua i roto i tenei tama,
Ka tamaua ki waho ki tenei tama, e Hine One e i!
Piripiri kita, kita tena hine, ki tenei tama, e Hine e i!
Wareware i te pu wawa,
Wareware i te pu na ngaa tama kia koe, e Hine One e i!
Kei te pu oo te kore,
Kei te pu oo te kore te whiwhia kei te pu oo te kore te rawea,
Ki ena tama, e Hine One e i!
He taautanga, he tahuriranga, he tirohanga,
He karipitanga no oo whatu, no oo mahara poko te whiwhia ko tenei tama anake e Hine One e i!
Nau mai he wai taua, he kahu taua, he hoa taua, he tungane, he tuahine taua,
He taahu piripiri taua, e Hine One e i!
He taahu piri taua, he taahu koakoa taua,
Nahau, mahaku, e Hine One e i!
Nawai te kore na, nahau, nawai te tau ke, nahau,
Nawai te mihi kore, nahau, nawai te tarawehi, nahau,
Nawai tetaraongaonga, nahau, nawai te kore te whiwhia, te rawea
Ki Hine One ki era tama, e Hine One e i!
He hine tamaua i roto, tamaua i te mahara tamaua i oo whatu,
Tamaua i to waha, tamaua i to tinana ki tenei tama nahau, he tama aropiri,
He tama arotau, he tamatuawhiawhi nau ko tenei taane,
Ko tenei Taane Nui a Rangi, ko tenei Taane Matua nahau e Hine e i!
This was the end; his becoming permanently joined to Hine Ahuone as his wife.
After the Takutaku of Tupai a Tau was completed one was taken up by Hae Puru to secure offspring to Hine Ahuone and Taane Matua:-
Tenei au te tau atu nei i taku matua,
He mata tipua, he mata na Io,
He mata na ngaa atua oo runga,
Ki a koe e Hine e i!
I aua kia hahana i waho,
Kia hahana i roto i te paepae,
Ou karihi i te pae ahi,
Kia hahana i ou puapua,
I roto to karihi,
Kia hahana i oo werewere,
I roto oo to karihi,
Kia hahana i to katitohe,
I roto oo karihi,
Kia hahana i a mauhi,
I roto oo karihi,
Kia hahana i a maunene,
I roto oo karihi katitohe,
E tiki e i!
Again Roiho and Roake took up the Takutaku to strengthen Taane Matua in implanting the spark of life in Hine Ahuone:-
Taane Matua e i! i ahuahua mai tiki ahua,
Mai tiki nui, tiki roa, ahua mai kia toro te ihiihi,
Kia toro te ahuahua, kia toro te uaua,
Kia toro te akaaka nui, te akaaka tai kaha o tiki,
E Taane Matua e i!
Tenei to ara ko te pu o Hine One, e tiki e i!
Waerea i roto, waerea i te paepae uri,
Waerea i te puapua, waerea i te werewere,
Waerea i te katitohe, waerea i a mauhi,
Tukia i roto he ngaokotanga, he tapuhitanga,
He kotamutanga nou, e karihi,
E tiki e i!
These two Takutaku are both very Tapu; the first used in marriage to cause the man and woman to be faithful to one another.
The last one is used to cause barren woman to conceive and bear offspring, hence they are Tapu. After the two Takutaku, Hine Ahuone was taken to the Ahurewa within Whare Kura and there purified; after that to Wai o Tahurangi –sacred waters from heaven- and there bathed.
At this time she received her full name, Hine Hauone.
Then she was taken to the Turuma of Whare Kura where by biting the rail all the effects of Tapu were removed.
After this she was taken to the house that had been specially made for the female before the gods started out on their quest known as Te Kore te Whiwhia.
It was for this purpose that the house was built by Taane te Waananga a Rangi and Tangaroamatua and named Hui te Ana Nui.
It was a carved house; the pillars, the ends of the rafters, the purlins, the ridge pole, and the battens at the end, the barge boards, the sill of the porch and all such other parts that should properly be so ornamented, were done.
And then Hine Hauone became the permanent wife of Taane Matua.
She became pregnant and gave birth to a daughter, who was named Hine Titama, next came Hine Atauira, Hine Manuhiri, Hine Wairangi, and Hine Waiariki.