bravery: the pulmes of white crane, the crest of sparrow hawk feathers; the richly worked cloak, the dogskin cape, the decorated taiaha. The tribe and the daughters were still standing, being in awe of Te Aotaki. He was still reclining and gazing at Tuwhakairiora. Some time passed, then he rose, grasped him by the left shoulder, and took him behind the left side of the house, where they descénded together to the running stream. There Te Aotaki performed over Tuwhakairiora the tohi ritual, by which courage is gained; and when he had finished the incantations he invoked Rangipopo. It was not long before she spoke with the voice of the thunderclap to the tribes on the west side of Pukeamaru, including the tribes inland from Wharekahika, and the tribes on the sea-coast at Taungaihe and Owhiunga, the multitudes of Ngutuau. Those tribes said, ‘Eh, whoever is this man, that Te Aotaki keeps agitating the thunder-clap?’ Te Aotaki and Tuwhakairiora stood there still, and again he called to Rangipopo: ‘Old lady, old lady, arise, arise, arise; announce thy son; give voice.’ The sound of the thunders turned to the south side of Pukeamaru, over the pas at Puketapu, Kotare, Te Rangihuanoa, Tarapahure, Totaratawhiti, Okauwharetoa, and the other pas. They both remained standing. There spake the voice of the first thunder, Haruru-ki-te-rangi, and the pas were listening. When that ceased, there spake the voice of the second of the thunders, Whetuki-ki-te-rangi over the same pas again. When that ceased, there spake the voice also of the third, Ueue-ki-te-rangi. Thereupon the chiefs and the tribes in those pas said, ‘What a disturbance Te Aotaki is making, rending asunder his mountain Pukeamaru; to-morrow we shall hear the tidings.’ When all the incantations of Te Aotaki were ended, they returned; when they came, the food had been arranged on the stands. They ate the food out of doors, and a tohunga was appointed to feed Tuwhakairiora. When that was over they entered the house. Ruatapare's sleeping place was immediately beneath the window, but she went to the inner end of the house to sleep, and left her sleeping place for Tuwhakairiora. As for the old man, he was beside the fire on the narrow side of the house. After some time Te Aotaki called Ruatapere, and his daughter arose and sat beside him. After some time, when he had finished the ngunguru incantation, which is performed for marriage, he said aloud. ‘Go down to your cousin that he may stretch his feet’. Ruataupare arose and married Tuwhakairiora, while Te Aotaki went outside. When the bell birds of the early morning were singing, Te Aotaki called to his daughter to light the fire. When it was burning, he and his wife entered the house; then for the first time he saluted Tuwhakairiora. When the dawn of morning light appeared the food was ready cooked. He had already, in the evening, given orders that the preparation of food should be hastened, that the attendants might have their meal, and be ready for the guests on the morrow; that was how it came to be cooked in good time. Ruataupare also was ceremonially fed by hand by a tohunga, and the people in charge of the pa expressed their satisfaction at the marriage of Ruataupare and Tuwhakairiora. When the meal was over, he gave orders that haste should be made with the food, so that it should be ready cooked as soon as the people appeared. The sun was already high when the tribes who were summoned appeared; what a sight it was! Like the thatched roof of a house were the bearers of the dried fish which had been prepared, hapuku, shark, mackerel, maomao, and all kinds of provisions from the sea, which had been got ready be that great tribe, the Ngutuau, and the tribes of the forest and the mountains, who brought birds 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 grandfather is within my reach’. Then Te Aotaki stood up to great the tribe. That ended, he next made an address of welcome to Tuwhakairiora, and asked him the reason of his coming thus unattended. Then Tuwhakairiora 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 avenge the death of my father’. At once the tribes understood his meaning; avenging the death of Poroumata was the occasion of Tuwhakairiora's coming. They remembered the fame of his bravery, and saw that his appearance was in accord with this fame. Then Te Aotaki sent messengers to the pas to announce that Tuwhakairiora was come to avenge the death of his grandfather. When the messengers 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 messengers arrived, the tribes of those pas said, ‘So that was the reason why Te Aotaki rent his mountain, Pukeamaru’. And they looked down from their pas at those who were going along the beach at Punaruku and the shore of Karakatuwhero, like the seadrift cast up by the storm. The pas were occupied with packing up the food, fish, birds 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 chal-