The first wife of Uru te Ngangana was Hine Turama –daughter of Taane Matua and Hine Hauone- and they had:
a) Tamatakuku –alderbaran
b) Puanga –rigel
c) Tautoru –orion
d) Atuatahi –canopus
e) Matariki –Pleiades
f) Whanui –vega
g) Takurua –Sirius
h) Puutara –Betelgeuse
i) Rehua –antares-
All of these were distributed by Taane te Waananga a Rangi to the front of their parent Ranginui.
Now the seven sons of Uru te Ngangana, Matariki were taken to the Paeroa o Whanui –one of the names for the milky way- to guard the Whanau Punga –those little stars in the milky way that are just distinguishable as such by the naked eye-, least they be cast out by their elder brethren and fall down below.
Uru te Ngangana married a second wife named Iriiripua.
This woman was abducted by Whiro te Tipua.
Whiro te Tipua made the mistake that Iriiripua was an entire stranger to him. It was not so, she was his own daughter, but he did not know her.
Now, here, in the consequence of this deadly sin of Whiro te Tipua, Uru te Ngangana finally separated himself from Whiro te Tipua; and peace was proclaimed between the former and Taane Nui a Rangi and his elder and younger brethren.
It was subsequent to this that the war of the gods at Te Paerangi took place, and Whiro te Tipua and his faction fell.
It is now clear that the wife of Uru te Ngangana was abducted by Whiro te Tipua.
This was the first occasion on which a wife was ever taken from her husband and appropriated by another.
Out of this occurrence arises the proverb: “a woman that leaves her husband is a woman who commits adultery.”
All desires towards contention are due entirely to Whiro te Tipua; he is the perpetrator of all evil between his brethren and himself.
After all these foregoing events the hatred of Whiro te Tipua towards his brethren became permanent; these are the remaining causes of it –the first seven have been given above-:
8) The persistence of Taane Nui a Rangi in ascending to the uppermost heaven to fetch the Waananga.
9) The destruction of his familiar spirits, and because some were made prisoners, as Taane te Waananga a Rangi descended from the uppermost heaven.
10) Because Taane te Waananga a Rangi would not consent that the direction of matters in connection with the three baskets of knowledge and the two stones should be given to Uru te Ngangana and him, after these things had been given by Io Nui to Taane Nui a Rangi within the Pa of Rauroha, when taken from the treasure house Rangiatea, the house of the Whatukura and Mareikura who guard them.
11) The overturning of their earth mother so that she faced Rarohenga together with their youngest brother, Whakaruaumoko who was at the time feeding at the breast of their mother.
These were the causes that induced Whiro te Tipua to fight against Taane Nui a Rangi and his friends; and Te Paerangi was the general name of that series of battles.
In these battles there were two; Whiro te Tipua and Tumatauenga who were eminently brave, and showed great ability in generalship.
But Tumatauenga was the superior of the two; and hence the proverb, ‘a warrior descendant of Tumatauenga.”
Another proverb is, “thy weapons are of Tumatauenga.” Tumatakaka was also a great warrior, and it was he who assisted Tumatauenga in directing the fighting.
Tupai, Tumatahuki, and Tukapua were the principle Tohunga on the side of Taane Nui a Rangi, and they had charge of the sacred fire, and recited the Karakia which caused the fall of Whiro te Tipua and his faction.
When Whiro te Tipua reached Rarohenga, he there continued his war against his brethren and humanity by afflicting them with diseases, such as fevers by which human kind is destroyed; whilst Whakaruaumoko continued his work by causing earthquakes and volcanic eruptions by aid of the Ahi Komau.
At the time of the fall of Whiro te Tipua at te Paerangi when he descended to Hades, he left his house named Tu te Aniwaniwa; and from it Tupai, Tangaroamatua, and Tumatauenga carried off the two axes named Te Awhio Rangi and Te Whiro Nui and the two Whatukura which had there been deposited, and suspended them in Whare Kura.
When Whiro te Tipua returned from Raorhenga to fetch these things he found them gone.
Roiho, Roake, and Haepuru are the gods who made peace with Taane Nui a Rangi and his faction; and hence they were appointed as guardians to the plane most suited to them, at Tarapuhi of Matanginui, of Matanginaonao, of Matangipuhi, hence are they to be found at Tiritiri oo Mahurangi.
Tawhirimatea, Tukapua, Te Ihorangi, and Tawhirirangi; to them was given the plane of Taururangi, where they are to be seen arched over, heaped up, as cumulus clouds, in their own Marae at Tarapuhi of Pakaurangiohoroha, hence are they Tarahuru, on the bounds of the sky.
Te Mararu and Mawakenui were separated off to the extreme confines of the heavens with Te Ihorangi also.
Their duties are to rule the clouds of the heavens, and place them between heaven and earth to shield and shade their mother earth.
They called on Hine Moana –lady ocean-, Hine Wai –lady of the waters-, to send Hine Makohurangi –lady of the mists of heaven-, to act as clothing for their father the sky, and to shade mother earth from the rays of the sun.
These are the clouds that stand above; they are due to the warmth of Hine Moana, Hine Wai, and Papatuuaanuku; hence the fogs and mists, the clouds and the rain.
Te Kauwatawata, Te Akaakamatua and others were appointed to the Tahekeroa –descent to Rarohenga- there to watch the family of Ranginui and Papatuuaanuku and their grandchildren who descend to Rarohenga, and to Muriwaihou.
They were stationed at Poutererangi, the name of the house being Te Rakepohutukawa; that is its minor name, but the principle name is Hawaiiki Nui.
There are four doors to that house each directed to the cardinal points.
It is so, it is said, because if anyone dies in the south the spirit enters through the south door, and so on for each direction.
On entering, those spirits who have an affection for Ranginui, or to the conjoint heavens, go forth by the eastern door, and ascend by the Aratiatia to the conjoint heavens.
Those spirits that show love towards their mother earth proceed to the bounds of Hine Moana and there remain.
Those that go to the summits of mountains remain there, whilst those who show love to Whiro te Tipua are separated off to Te Muriwaihou and Rarohenga, that is, to the Reinga.
It is the bad and wicked spirits that are separated off to the Reinga; the good ones are those who go by the Aratiatia to the conjoint heavens.
Before ailing mankind expires, as they lie on their death beds, the fat of the body, the brains of the head, the marrow of the bones, all gather at the heart, and there await dissolution; the water of the body, of the kidneys, of the lungs dries up.
At this point the Wairua goes away to visit its relatives; and after that proceeds to Hawaiiki.
Now if Te Kauwatawata allows the Wairua to proceed to the place assigned to it, the dying body will die right out.
If he does not consent, the spirit is sent back to its body, and it will live again in this world until it has fulfilled the remainder of its time, and then it finally dies in reality.
That is the meaning of Hawaiiki when its name is mentioned; it is the place meant when it is said mankind goes to the Poo; that is Hawaiiki.
Tama te Uira, Tumatakaka and several other gods are the guardians of the following family:
1. Hine Whaitiripapa
2. Hine Muruahi
3. Te Hiko Tarapae
4. Te Hiko Puawhe
5. Te Hiko Tarawanawana
6. Te Hiko Pautiriao
7. Te Hiko Ahoaho
8. Te Hiko Puaho
9. Te Hiko Waineha
10. Te Hiko Tarewa
-These are all different kinds of lightening-
There are also others. The duty of the gods above named is to moderate the action of the lightening lest damage is done to the earth; that is why they have to be guarded; for they are a dangerous, mischievous family, ever striving with their elder and younger brethren.
Punaweko, Taane te Hokahoka, and Hurumanu are the source of all birds, whether of the sky or the land, they are the guardians of the birds.
The children of Huru te Aarangi and Te Ihorangi are twelve in number; they are the various kinds of snow, and are the origin of snow in this world.
They dwell on the summits of Mahutonga and frequently are driven up by fierce south winds, but it is only their semblances that are sent here by the gale family of Tawhirimatea, so that the hail storms of winter may alight in the month of Putokinui oo Tau, when Tairanga, Popo, Torohuhu, Tarapokaka, Pawhati, and Tukerangaranga work their evil on trees, leaving the forest clear.