tīmatanga, he atua a ia nō te pai, nō te ora, nō te ngākau koa, ko ia hoki te take o te pai o te tāne ki tana hoa me ana whānau, ā, ko ia hoki te take o te pai e ātawhai nei te whaea ki tana whānau, me tana tāne. A, ko Tāne hoki tētahi atua o te tīmatanga. Ko taua atua nei te take o te tāne tangata, me te toa kurī, me te toa manu; Nō Tāne anake ō rātou ingoa, me te take mai o taua ingoa, nō te mea hoki ko Tāne te mana me te kaha e puta ai he uri ki te ao nei. A, nō Tāne i mahi he pai ki a Rangi, nāna ngā whetū me ngā kapua i whakanoho ki te rangi; i pai atu ai te titiro o Papa ki a Rangi, koia hoki te take mai o te pai o te wahine ki te tāne; nō Tāne i pūtake mai, a, koia hoki te Rangi i kīia ai, ‘Ko te whare o Tāne’. A, nā Tāne i pūtakea ai te ‘wai ora a Tāne’, arā te roto e kau ai anō te marama, e ora mai ai anō te marama i te mate, e hou tonu nei a ia i ia marama, i ia marama. Koia taua roto me tōna wai i kīia ai, ‘Ko te wai ora a Tāne’. Ko Tane hoki te matua o ngā manu, ā, nāna anō hoki ngā rākau i tupu ai. He mea hua āna ingoa ki āna tini mahi, koia i kīia ai ko Tāne-tūturi, mōna i tūturi nei ana waewae i te wā ōna i hūpeke nei kia mawhera a Rangi i a Papa. Ko Tāne-pēpeke, mōna i pēpeke nei ana waewae i a ia e whārōrō rā ana waewae kia peia te rangi ki runga, kia peia kētia atu te rangi i a Papa. Ko Tāne-ua-tika, he haere mārōrō nō tāna tū, arā, he tika nō tana ua, ā, koia hoki e tū tika nei te rākau e tupu nei. Ko Tāne-te-wai-ora, nōna e ora nei te marama i te kaunga i te roto i mahia nei e Tāne; ā, no te rākau, me te taru, me ngā manu, me ngā kurī, me te ngārara o te ao e ora nei i te mea e inu nei i te wai māori. Ko Tāne-mahuta te take o te waka e hoea nei, ā, e eke nei te tangata, arā, rere i te moana, he mahuta mō te tangata ki te waka, ā, mahuta ai anō ki uta, tae pai noa atu ki tērā wāhi, ki tērā wāhi, kāore e mākū i te wai, me te mea nei e mahuta noa atu ana te ara whāriki, ā, whiti mākū-kore i te moana. A, he mea hoki nō Tāne, nō te rākau o te ngahere te waka, koia te waka i kīia ai ko te ‘Riu o Tāne’. Nā Tū-wai-rora ngā rākau pai hei waka, arā te tōtara me te kauri. Koia te waka i kīia ai anō e te whakataukī, ‘Ko te ara tau whāiti a Tāne’, ‘Ko te tamatama a Tāne’; ā, te wha- of him that husbands love and care for their wives and children, and wives love and care for their children and husbands. Another of the gods of the first creation is Tane. This god is the origin of the male principle, and from him come all males—men, animals and birds. It is for this reason that the word ‘tane’ means ‘male’; Tane alone is the source of the mana and strength which causes offspring to be born into the world. It was Tane who did Rangi the service of placing the stars and clouds in the heavens, thus pleasing Papa, who looked with kindness at Rangi. This is why women like men, and treat them well; it is Tane who is the cause. It is for this reason also that the heavens are known as ‘the house of Tane’. Tane also brought into existence ‘the living waters of Tane’, the lake in which the moon bathes and is given new life after it has died; in this way it is each month restored to life. Hence that lake and its waters are known as ‘the living water of Tane’. Tane is also the ancestor of the birds, and it is he who caused the trees to grow. He has many names, which refer to his various tasks; thus he is known as Tane-tuturi (Tane with the bent knees) after the time when he lay with bent knees, in order to thrust apart Rangi and Papa. He is known as Tane-pepeke (Tane with his limbs drawn up), for he lay with his limbs drawn up as he made ready to stretch his legs to their full length, thereby thrusting Rangi up above, and forcing him to live apart from Papa. He is also called Tane-ua-tika (Tane with the straight backbone), because he is so erect, standing upright and strong. It is because his backbone is straight that trees grow straight upwards. His name Tane-te-wai-ora refers to the moon's gaining new life by bathing in the lake created by Tane; trees, plants, birds, animals, lizards and insects also gain life by drinking fresh water. The name Tane-mahuta refers to the canoes in which men paddle; they go on board, then speed across the ocean. Then they land (‘mahuta’) from their canoe; they go ashore, joyfully arriving at whatsoever place they wish, and are not wet from the water. As though they were merely crossing a wide path, they travel dry-shod across the ocean. Now this is due to Tane, for canoes are made from the trees of the forest; it is for this reason