Kihai i roa, kua oti, tena te karere te haere mai. Na, ka hoki te wahine ra, ka tae; katahi ka pokai haere atu i te taura. Ka tae atu ki te tane, katahi ka ki atu te wahine ra ki tana tane:—‘Kua kite au i tou poupou, i ki mai kia haere atu taua kia kite o taokete i a koe me o poupou.’ Katahi ka ki atu: ‘Awhea’? ‘I kiia atu e au, me hanga he whare kia pai ai, he kitenga mo koutou i ta koutou hunaonga, otiia, he kii noa atu naku, kei a koe te ritenga, me he mea kaore koe e aroha ki nga kupu mai a o taokete me o poupou.’ Katahi ka ki atu te ngarara nei:—‘E pai ana, me tatari atu ki te karere, e pai ana au ki te haere.’ Kihai i roa, ka tae mai te karere; katahi ka ki atu te wahine:—‘E Pa! kua tae mai o taokete ki te tiki mai i a taua kia haere atu.’ Ka ui mai te tane:—‘Kei whea?’ Ka ki atu te wahine:—‘E tu mai nei to taokete!’ Ko taua tangata, ehara, he mokai no Kahuhunu. Te kitenga atu o taua tangata i te nanakia nei, kahore i kaha ki te whakatata atu i a ia, engari ko taua tangata he horo ki te oma, na reira ka ngarea ko ia hei karere; mo te whai a te ngarara, e kore e mau. Katahi te ngarara ka ki atu ki te wahine; ‘Kii atu, kaua ratou e karanga mai, “haere mai ra, E Te Ngarara-Haurau,” ko te karanga moku—“haere mai ra, E te Wairangi e i, haere mai ra e te Wairangi e i”.’ Ka hoki te karere i mua ai; katahi raua ka haere, ka puta i te kurae, ka kitea mai e te pa e haere atu ana. Te tirohanga mai o te pa. ‘E! He whakahouhou!’ Katahi ka haere, ka tata, ka pa te tawhiri a te pa:—‘Haere mai ra e te manuhiri tuarangi, na taku potiki koe i tiki atu ki tahapatu o te rangi, kukume mai ai e i!’ Katata, ka karanga ano te iwi:—‘Haere mai ra E Te Ngarara-Huarau e! haere mai ra E Te Ngarara-Huarau e!’ Ka rongo te ngarara i tera karanga, katahi ka ruru te upoku, ka puta te mamaoa ki te riri; ko te mamaoa i rite ki tetehi pu nui, te kaha o te putanga ake; e toru pakutanga. Ka rongo te iwi i te toru pakutanga, katahi ka hoki te karanga:—‘Haere mai ra e te Wairangi e! haere mai e te Wairangi e!’ Katahi ka haere ki te whare ka uru ki roto. Katahi ka hoatu te papa, ka tutakina rawatia, katahi ka titia nga pakitara o te whare, ki te wahie, ki te rarauhe, ki te manuka; ko etehi ki te whakangau i nga kuri. Ka rongo te ngarara i te haruru o te iwi e whiu ra i te wahia ki nga pakitara o te whare, ka oho ake te ngarara, ka ui atu:—‘He aha tenei mahi?’ Ka ki iho te wahine:—‘Ko ou taokete kei te patu kai mau, ma to ratou taokete.’ Ka moe ano te ngarara. Ka rongo iho te wahine nei i te kaha o te ngongoro o te ihu, e tia ano, ko etehi taramutanga kaha, ko te rite o te tangi o te ihu o taua nanakia. Katahi ka karanga mai te wahine:—‘E te iwi e! tahuna! kua kaha te moe.’ fleet of foot and was sent as messenger on that account, so that should the reptile give chase, his fleetness of foot would enable him to escape. The reptile told the woman to tell the messenger that his people must not call out ‘Welcome the reptile-with-the-numerous-progeny!’ but to call out, ‘Welcome, oh demented one! Welcome, oh demented one!’ The messenger then went on in front and the pair followed, and after rounding the point they came in sight of the settlement. When the people looked, lo! they were coming and the sight that met their gaze was most repugnant. Nearer and nearer the reptile came — and then the people burst forth in a chorus of welcome, thus: ‘Welcome, stranger! from beyond the sky, My last-born-child did seek thee.’ On the distant horizon — And drew thee hither: Welcome!’ When the guest had approached still nearer, the people again shouted, ‘Welcome the reptile-with-the-numerous-progeny! Welcome the reptile-with-the numerous progeny!’ Upon hearing this the monster shook his head in anger, whereupon steam issued forth accompanied by three loud reports. When the people heard these, they shouted instead, ‘Welcome, Oh Demented One! Welcome, Oh, Demented One!’ The guest then advanced, and entered the house. As soon as he had entered, a board was placed against the opening. The dry wood, fern, and manuka were heaped against the sides of the building. While some were doing this, others were making the dogs yelp and bark, so as to create as much noise as possible. The noise caused by the wood thrown against the sides of the house roused the reptile from sleep, and he asked, ‘What are the people doing?’ The woman replied, ‘They are your brothers-in-law killing food for you.’ On hearing this the reptile relapsed into sleep again. By-and-by he began to snore sonorously, so that the sound resembled that of a great big drum when beaten. Then the woman called out, ‘Oh my people! Set fire to the house! He is asleep!’ The people thereupon took up their lighted torches, such as are generally used by the natives, made from the resinous wood of the Rimu and Kahikatea. The people surrounded the building and, at the word ‘Fire!’ plied their torches to the house, and very soon the whole place was in a blaze. When the reptile felt the warmth of the fire, he began to snore louder than ever, so that the sound produced resembled the roaring of the sea. It was not until burnt bits of wood fell upon him that the reptile woke up, and when he looked lo! fire was all round him. Then the woman shouted ‘Spear him!’ ‘Spear him!’ Then the spears were used and, in this manner, the monster