Now, at a certain time after that discussion, Uepoto went to bathe and wash away the clammy feeling arising through the warmth of their dwelling place.
He was carried away outside on the current of their mother’s urine, and found himself outside in a gentle cooling breeze, which was sweet in the nostrils of Uepoto.
He thought, this is the best place, here outside, so he called out under the sides of his parents: “O sirs! Come outside, for this is a pleasant place for us.”
When the menstruous time of the mother came, Taane i te Pukenga came forth.
This was in the seventh Poo, or age of the desire to search the way of the female in order to go forth.
On reaching the outside world, they then saw that it was indeed a pleasant place for them to dwell.
There was however, a drawback; for the different kinds of the cold of Whai Tua, Wero i te Ninihi, Wero i te Wawana, Kuna Wiri, Maeke and Kotokoto, there spread out their intense cold.
Hence did Rangi Potiki and Papatuuaanuku closely embrace, and hence, also originated the ‘goose flesh’ and trembling through cold.
These are the enemies that afflicted the family of Rangi Potiki.
In consequence of this, they sheltered under the sides of their mother, where they found warmth, which they named Whakaruru which name came down to us, and is applied to a warm and pleasant place where no winds blow.
After this, when the ninth and tenth ages had come Uru te Ngangana and others came forth, they formed the second party; and then Whiro te Tipua and his friends came forth.
He did so with anger, and afflicted some of the other gods with baldness on top of their head and some on the forehead, the eyelashes, and eyebrows.
Great indeed was the wrath of Whiro te Tipua at Taane i te Pukenga because of his inducing them to come forth from the shelter of their parents, to be bitten by Wero i Te Ninihi, Wero i Te Wawana, and Wero i Te Kokota, this was the cause of his anger.