mutu, katahi ano ia ka whaikorero ki a Tuwhakairiora, me te patai ki te putake o tona haramai ko ia anake. Ka tu ia ki runga—kua oti ia te rakai ki nga tohu o te rangatira, o te toa. Tunga ki runga, ana! me te mea ka whati te taiaha i roto i nga ringa, wahi ke te rapa me te reke. E mihi ana ki te iwi, katahi ka utua te patai. ‘Taku haramai, ko te whakatauki a taku koka noku pea e takatakahi ana i roto i a ia, ka ki iho nei: ‘E i, kia takatakahi koe i roto i a au, he tane, E ea i a koe te mate o toku papa.’ Ka oho nga iwi, ko te mate o Poroumata te haramai a Tuwhakairiora, me te mihi ano ki ona rongo toa e hau mai ra, rite ki a ia e tu ra. Ka mutu te kai, ka tonoa e Te Aotaki he karere ki nga pa ra, ki Puketapu, ki Kotare, ki Te Rangihuanoa, ki Tarapahure, ki Totaratawhiti, ki Okauwharetoa, me era atu pa ki te whakaatu ko Tu-whakairi-ora he ngaki i te mate o tona tipuna. Ka riro te karere ra, ka ki ia, ‘Whakatika, mauria ta koutou kai, kia wawe taua te tau ki raro hei tumau mo te ope apopo ki Okauwharetoa.’ Te taenga atu o nga karere ra ka ki nga iwi o nga pa ra, ka kiia ‘Koia ano a Te Aotaki i wawahi ai i tona maunga, i Pukeamaru, ka kitea iho hoki e nga pa ra e haere ana i te one i Punaruku, i te akau o Karakatuwhero, me he parariki.’ Kei te tahere nga pa ra i te kai, i te hinu, me era atu kai. I te ata ka puta nga manomano o nga pa ra, ka wharona te kai, ka takoto nga matua, ia matua, ia matua, me nga matua hoki a Te Aotaki. Katahi ka werohia, ka ara he matua, ka takoto; ka werohia nga matua katoa, ka takoto tona tini. Kei mua a Tuwhakairiora i nga matua ra e titiro atu ana ki te rerenga mai o nga waewae o ia matua, o ia matua. Ka tohu atu ia ki te reke o tana taiaha, ara ki te arero. ‘Ko tera matua ki a au, ko tenei na, me tera ra, ko nga matua katoa me noho. Engari ko nga toa katoa me te kairakau o era matua me hui mai ki a au hai matua maku.’ Ka tu mai nga rangatira, ka karanga mai, ‘Kia nui, kia nui te Whare me te Tarahau, kia maru ai; ko te iwi tena, ko Ngati Ruanuku, me nga hapu nunui, a Hore, a Mana, a Te Pananehu, a Te Koreke, Te Mokowhakahoihoi, a Te Pohoumauma.’ Pera tonu hoki te tohu a Te Aotaki, ‘Kia nui te Whare me te Tarahau, kia maru ai, ko te tini tena o makihoi, o te para-kiore, o te rororo, ona whakatauki.’ Katahi a Tuwhakairiora ka tohu, ‘Kati, kati i aku e tohu atu nei. He rau, manawa hehe; kia rongo ai i te korero. Ko nga toa o era matua me hui mai hei matua maku, ahakoa tona tini makiu, he kai na te patu. Kei te matau atu au ki tona tohu.’ sea, which had been got ready by that great tribe, the Ngutuau, and the tribes of the forest and the mountains, who brought game and other kinds of food. As they laid their burdens down, Tuwhakairiora was gazing at the magnificence of Te Aotaki and his tribe, and he said within himself, ‘The vengeance for the death of my grand-father is within my reach.’ Then Te Aotaki stood up to greet the tribe. That ended, he next made an address of welcome to Tuwhakairiora, and asked him the reason of his coming thus unattended. Then he stood up—he had already arrayed himself with the emblems of his birth and bravery. When he stood—what a sight! it seemed as if his taiaha would break in his hands, the blade and the butt in two pieces. He greeted the tribe, then he answered the question. ‘The occasion of my coming is the saying of my mother; it was perhaps because I was moving violently within her that she said:— ‘Ah, move thou violently within me, a son, It is for thee to requite the death of my father.’ The tribes jumped to his meaning; avenging the death of Poroumata was the occasion of Tuwhakairiora's coming. They recalled with approval the fame of his bravery, which was commonly reported, as being in accord with his appearance as he stood before them. The meal ended, Te Aotaki sent heralds to the pas—Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas—to announce that Tuwha-kairiora was come to avenge the death of his grandfather. When the embassage had gone he said, ‘Up, take your food, let us get things in order in good time at Okauwharetoa to wait upon the army tomorrow.’ When the heralds arrived, the tribes of those pas said, ‘So that was the reason why Te Aotaki rent his mountain, Pukeamaru.’ And they looked down from those pas on those who were going along the beach at Punaruku and the shore of Karakatuwhero, like the sea-drift cast up by the storm. The pas were occupied with packing up the fish, game, and other kinds of food. In the morning the multitudes from those pas appeared, the meal was spread, and the battalions took up their positions, battalion by battalion, with the battalions also of Te Aotaki. Then they were challenged—a battalion would rise to its feet and take its position; all the battalions were challenged, and took their positions in their thousands. Fronting them was Tuwhakairiora, gazing at the paces of each battalion. He pointed with the butt of his taiaha, that is with the tongue: ‘I will have that battalion, and this, and that yonder: let all the rest of the battalions stay. But