It will be observed that the adventures undergone by Andrianòro in heaven are very different from those of the Maori heroes. Tawhaki and Tini-rau have certainly to submit to hardships and indignities before they can be reunited to their wives; and they perform actions of superhuman power. But these actions are not performed as the condition of reunion; nor are the tasks and the indignities laid upon them by any parental ogre. In fact the parental ogre is as conspicuous by his absence from the New Zealand stories as he is by his presence in those of Andrianòro and the Marquis of the Sun. How is this to be explained? The reason seems to lie in the different organization of society under which the tale attained its present form in either case. At an early period of civilization, kinship is reckoned exclusively through the mother: even the father is in no way related to his children. This is a stage hardly ever found complete in all its consequences, but of which the traces remain in the customs and in the lore of many nations who have long since passed from it, becoming, as we might expect, fainter and fewer as it recedes into the distance. Such traces are abundant in Maori tradition; and they point to a comparatively recent emergence from female kinship. Among these traces is the omission of the heavy father from the stories before us. Tango-tango and Hine-te-iwaiwa were both maidens of more than mortal race; and presumably their parents would be conceived of as still alive. But they are not so much as alluded to--a sure sign that there was no paternal authority to which these ladies would be accountable. Indeed, if accountable at all, they are so to the whole circle of their relatives, or to their tribe in general. It is their brothers who assist them in time of need. Tawhaki becomes the slave of his brothers-in-law. To her "people" Hine announces her husband's arrival: she simply announces it; nor does it appear that any consent on their part is required. Tini-rau takes his place at once as a tribesman, and is expected to contribute by his labour and skill to the sustenance of the whole brotherhood.
One of the consequences of reckoning descent only through females, which may be noticed here, is that the children belong to the mother and the mother's family. A trace of this lingers about the story of Tawhaki in the affront to Tango-tango caused by her husband's offensive remark upon their little one. In a society where the offspring are the father's, or even where, as in modern civilized life, they are treated as belonging to both parents and partaking of the nature of both, no such offence could be taken. Another consequence is that in the organization of society the wife still continues after marriage to reside with, and to be part of, the community to which she belongs by birth. The man leaves his father and his mother and cleaves to his wife. Hence it would be natural for her to return home to her own kindred, and for him to seek her and dwell with her there. This is illustrated not only in the Maori legends just cited, but also in the Arawàk story given in the last chapter, where the husband is received into the vulture race until he desires to visit his mother. He is then discarded as if he had committed some unpardonable breach of custom; and he cannot be restored to his former privileges. Although the Greeks had before the dawn of history ceased to practise mother-right, a trace of it lingers in a modern folk-tale from Epirus. There a man had by the ordinary device obtained an elf as a wife; and she bore him a child. After this her own kinsmen came and begged her to return to them; but she refused on the ground that she had a husband and child. "Then bring them with you," they replied. Accordingly, she took her husband and child, and went back with them to dwell among the elves. It seems, however, to be felt that this was an unusual proceeding; otherwise it would have been needless to plead with the lady to return, and to extend a special invitation to those whom she would not abandon: an indication, this, that the story has been adapted to a higher plane of civilization, in which it was no longer the custom for the husband to go and dwell among his wife's people.[204]