e noho mai nei anō i reira a Hori Tupaea, ngā uri o Te Rangihouw[h]iri. Ka mutu i kōnei te kōrero o taua riringa, o te hekenga o Te Rangihou[wh]iri. Ka mutu tērā. Hori Tupaea and his people, the offspring of Te Rangihouwhiri, are living there still. This is the end of the story of the battle and migration of Te Rangihouwhiri. 1The word ‘no’ is used in this sense elsewhere in the manuscript also. 2Apparently the meaning is that each kite-line is to be identified with its owner, and since Te Awariki's line (or leg) is below that of the children of Tuere and Tangihaere, he is of less consequence than they. The remark would thus be a deliberate insult. 3Colenso translates puraku as ‘a small wood’. Williams' Dictionary gives its meaning as ‘coffin or wrap’, but as evidence quotes only this sentence. Colenso's translation seems more likely. Perhaps the word is related to the expression pū rākau, ‘a grove of trees’. 4Normally, of course, it was a great insult to make fishhooks from the bones of a dead man, and only his enemies would do this.

Ngarara are monsters or dragons, often described as being similar in appearance to huge lizards. Different versions of this folktale were known throughout the country. In a note above the story in the manuscript, the writer gives the names of the two women as being Hine-te-piripiri and Hine-te-kakara.

Ka noho ngā wāhine nei, ka haere ki te uru tarata1; ka piki rāua ki runga ki taua tarata, rā, tiro rawa iho rāua ko te ngārara rā e piki ake ana. Tā rāua kitenga iho e piki ake ana, kua oma tētahi, ka mau tētahi i taua ngārara, ka mauria ki tōna kāinga. Ka haere tētahi, ka tae ki te kāinga, ka kōrero atu ki ngā tāngata o te kāinga, ‘Kua mau at kuhoa i te ngārara.’ ‘He ngārara pēhea?’ Tana kinga atu, ‘Ko Te Mata-o-te-rangi ko taua ngārara, he kumi.2 Kāti, mauria tonutia e taua ngārara hei wahine māna, moe ana rāua.’ Ro rawa rāua e moe ana, ka puta he whakaaro mō te wahine rā kia haere mai ia ki ōna tungāne. Kātahi ia ka kī tōnā tāne, ‘E koro e, ka haere au ki aku tungāne.’ Whakaae ana mai te ngārara rā, ‘Ae, me haere koe kia kite i ō tungāne.’ Ka haere ia, ka tae ki kāinga, ka tangihia ia e ōna mātua, e ōna tungāne. Ka mutu te tangi, kātahi ia ka kōrero, ‘I hara mai au ki [te] tiki mai i a koutou, kia haere ki taku tāne.’ Whakaae ana rātou, ‘Ae, me tiki tō tāne kia haere mai ki kōnei.’ There were once two women who went to a grove of tarata1 trees. When they were up in the trees they looked down and saw a ngarara climbing up towards them. When they saw him, one ran away; the other was caught by the ngarara and taken to his home. The woman who had escaped ran back to the village and said to the people there, ‘My friend has been taken prisoner by a ngarara!’ ‘What sort of ngarara?’ She said, ‘He is a Te Mata-o-te-rangi; he is sixty feet long.2 Well, she has been taken away by this ngarara to be a wife for him; they are living together.’ After they had been together for a long time, the woman thought that she would go to see her brothers. So she said to her husband, ‘I should like to vist my brothers.’ The ngarara agreed to this. ‘Yes, go and see your brothers.’ So she set out, and reached the village. There she was greeted and wept over by her parents and brothers. When the weeping was finished she said, ‘I came to fetch you to take you to my husband.’ They agreed to this. ‘Yes, but bring your husband here.’