pirau anō tēnei nō te kūmara, ēngari ko tōna tohu ki te oneone, ki te rua rānei, whawhati ai, ka hongia iho e te ihu, ka puta tōna kakara. He waruwaru kau i ngā kiri, e ngau ana, ā, tōna kai reka anō. Koainei ētahi o ō tāua ō o te Māori, nāna tāua i kawe mai ki te wā o te parāoa nei; e waiho nei hai mea aroha ki ngā mokopuna, he kore pani mō runga. Ko te mea kāore i tirohia e Kaiaio, ki te marama, ki te tai, ki ngā whetū rānei, ko te whakahoki i te wairākau o te whenua, e reka nei, e māngaro nei te kai. Ko te wairākau o te oneone, e ai ki tāna, ko ngā tarutaru i tipu ki te māra, koianā tonu te waiū o te oneone, i rite tonu ai tāna hōmai i te kai, me tōna reka me te māngaro hoki. Ko tēnei tangata ko Kaiaio, ko ōna tuākana, tāina, he tāngata mau rākau katoa. Kāore he ata kē i roto i ō rātau nā ngākau, ko te riri anake. Ka tū he pakanga, ka haere ērā ki te riri, ka noho a Kaiaio ki te ngaki i āna māra. Ka taka ki tētahi wā, ka whakataka ngā tuākana: he ope taua hai ngaki i ō rātau nā mate i ō rātau nā purei whutupōrotanga i aua wā. Ka whāiti mai te ope whakataka a ngā, tuākana, ka tū tōna toa ki te kōrero, ki te whakatū i te kōrero o te toa: tū ake tēnā, tū ake tēnā, nā te mea noa anō ka mene ngā toa ki te kōrero. Ko Kaiaio kai reira anō e noho ana. Kua rere te kupu a tētahi, “E, Kaiaio, e tū rā ki te kōrero i te kōrero o te toa.” Ka tū a Kaiaio ki runga, āta whitiki mārika ana i tōna rāpaki, ua rawa, ka nanao atu ia ki tāna rākau, he kō. Kātahi ia ka peke, ka pou i tāna rākau ki te papa o te whare, kātahi ia ka pepeha “Rākau tahi anō aku ki a Hauruia he mano te hinganga ki a Wahaotiu he mano te hinganga.” Kua rere i tētahi, “Kaiaio, me kōrero kai ia te kōrero o te toa ki te riri?” Ka whakautua e Kaiaio, “Apōpō rā koe te toa riri. te haere ai, manako ake anō koe he kai.” E mau nei tēnei pepeha i a Te Whānau-a-Apanui, ngā uri whakatipu kai o Kaiaio. Nō reira mai rānō a Te Whānau-a-Apanui, as mahi, a kind of blemish that could be detected either when the kumara were in the soil or when they were in the storehouse by the distinctive smell they had when they were broken open. They were simply scraped and eaten and were also regarded as a delicacy. These are some of the delicacies that were part of our diet up to the time when flour was introduced. To mention them now brings back memories of our old people and how their grandchildren would cry because they had nothing to spread on their bread. There was one aspect of kumara culture, however, which Kaiaio in his careful calculations of conditions of the moon, the tide and the stars omitted to consider. This was the manuring of the soil which gives the kumara its flavour and texture. He considered that the proper fertiliser for the soil was the weeds that grew in the plantations and that these gave an abundant crop and also gave the tubers their flavour and texture. Kaiaio's elder and younger brothers were all fighting men, preoccupied with warfare. Whenever fighting broke out they would be off to join in the battle, while Kaiaio stayed at home to tend his cultivations. At one time, the brothers were preparing to set off on an expedition to seek revenge for a defeat, in the same spirit as we avenge defeats on the Rugby football field today. The members of the brothers' war party met to plan the campaign, each warrior taking his turn at standing up to speak and, with the dramatic gestures of the Maori orator, to tell of deeds of bravery, this being the purpose for which they had gathered. Kaiaio was seated among them. One of the speakers addressed him, “Kaiaio, stand up and let us hear about your deeds of bravery!” Kaiaio got to his feet, slowly and deliberately tightening his working kilt about him, then, after an impressive pause, suddenly snatched up his weapon, a digging-stick, and making an orator's leap, he struck his stick on the floor of the house and uttered this saying: “With my one weapon I attack Hauruia and thousands are defeated; I attack Wahaotiu and thousands are defeated.” Another of the warriors present said. “Kaiaio, do you liken talk of food to talk of bravery in war?” To this, Kaiaio replied, “Tomorrow you will go out as a warrior to do battle and even you will think of food.” Te Whanau-a-Apanui, his food-producing descendants, still treasure this proverbial saying of Kaiaio. He is the source from which Te Whanau-a-