kitea kua puta i tetehi taha o te pa, kua haere whakatetehi taha o te pa ka huri ki tua o nga whare. Na ka puta ano ka huri ano, kua ki te ope ra ‘E rua nga amo ika’. He maha nga putanga; kaore ia ko aua tuna ano, engari he tangata ke nana i amo i tena putanga, i tena putanga. Ko nga kuri he mea patu kia ngawe, kahore i patua kia mate. He mahi nei he pupuri i a Ngati Raukawa kia tae ake te ope patu i a ratou. Ka haere ka ahiahi kua tae mai te tangata o Hauraki, kua korero, ‘Kiki tonu a Waihou i nga waka o nga iwi o Hauraki. Kei te ata ka eke mai ka patu.’ Heoi ano, ka rongo a Pare-whete i te korero ra, katahi ka puta te aroha o te wahine ra ki a Wairangi me tona iwi. Katahi ka heke iho, ka tae mai ki a Ngati Raukawa. Katahi ka tangi, ka tangi hoki a Wairangi me Ngati Raukawa katoa. Ka mutu te tangitu a te wahine ra katahi ka tapapa atu ki runga i nga turi o Wairangi, ka haehae i nga ringa ki te mata kia heke iho ai te toto ki runga i a Wairangi, kia tapu ai i ana toto, kia kore e kainga. E haehae ana ko ana kupu enei: He aha koe i haere mai I te rourou iti a Haere, Te noho atu ai koe I te tokanga nui a Noho. Ka mutu te tangi a te wahine ra, ka hoki. I whakarongo a Wairangi ki nga kupu o te tangi a Parewhete, ko te tohu tuarua tenei i tae mai ki a ia. Ka rapu te iwi ra, kitea iho e ta ratou rapu, he kohuru. Katahi ka tukuna ta ratou taurekareka kia haere i roto i te iwi o Tupeteka e whawhati rautao ana, e kohi kowhatu ana mo te hakari. Haere ana te tangata ra, uru ana a ia ki roto ki te hunga whawhati rautao, a e mahi tahi ana. Kaore i roa e mahi haere ana kua patai ia ki te hoa, ‘Mo awhea ra te whiu kai nei ma Ngati Raukawa?’ Ka kiia atu, ‘E tatari ana kia tae ake te ope, kei te hoe ake i roto o Waihou. Ka tae ake ka patua a Ngati Raukawa. Ma tera ke te kai e mahia nei, ma Ngati Maru.’ ‘Na, hei awhea ra te tae mai ai kia hohoro ai te patu iho i enei, i a Ngati Raukawa?’ Ka ki mai te hoa, ‘Kei te ata po, ka eke, ka patua.’ Katahi ka wehe haere te taurekareka nei ka hoki, kua po hoki. Ka tae ki a Ngati Raukawa ka korerotia, ‘Kei te ata ka huaki. Ko te kai e mahia mai nei ma tera ke ma Ngati Maru.’ I roa te iwi nei e nohopuku ana kaore he hamumu, kaore he aha. Roa rawa kua tu a Tama-te-hura ki runga, ka ki, ‘Me haka’. Ka whakatika mai a Wairangi ka whakaae; muri iho ko Upokoiti, muri iho ko Pipito. Whakaae katoa me haka. Ka tu a Tamatehura, ka whakahua i te haka: were the same fish, but different men carried them on each re-appearance. The dogs were beaten to make them howl; they were not killed. This was for the purpose of keeping the Ngati Raukawa until the war-party to kill them arrived. As it approached evening the man from Hauraki returned and said, ‘The Waihou River is crowded with the canoes of the people of Hauraki. In the morning they will arrive and attack.’ Then it was that Parewhete heard these words, and her love revived for Wai rangi and his people. Then she descended and came to the Ngati Raukawa. She wept, and Wairangi and all Ngati Raukawa wept also. When the woman had finished her crying standing, she came over to Wairangi and leant across his knees, cutting her arms with obsidian flakes so that the blood would trickle down upon Wairangi and render him sacred that he might not be eaten. As she cut her flesh, these were her words: Oh, why didst thou come With the small basket of the Traveller, But rather stay away With the large basket of Stay-at-home. When the woman had finished weeping she went back. Wairangi had listened to the words of the lament of Parewhete, and this was the second sign that he received. The people consulted, and as a result of their consultation suspected treachery. Then they sent their slave to go amongst the people of Tupeteka, who were gathering ferns and stones for the hangis (ovens) for the feast. The slave was not working very long before he asked his neighbour, ‘When will the feast be given to Ngati Raukawa?’ He was answered, ‘We are waiting for the party which is paddling up the Waihou River. When they arrive the Ngati Raukawa will be killed. The feast we are preparing is for them, the Ngati Maru.’ ‘Ah, and when will they arrive so that we may speedily destroy these Ngati Raukawa?’ The other replied, ‘In the early morning they will arrive and attack.’ Then the slave gradually worked away and went back, for it had become dark. When he got back to the Ngati Raukawa he told them, ‘In the morning they attack. This feast that is being prepared is for the others, for Ngati Maru.’ For a considerable time the people remained silent; they never spoke and they never stirred. After some time Tamatehura stood up and cried, ‘Let us (beguile them) with a haka.’ Wairangi stood up and consented, and then Upokoiti and Pipito. All agreed that they should dance hakas. Then arose Tamatehura and repeated a haka: