Incantation chanted in deceit by Turi at his Pa at Pa-tea. And the reason Turi left a Bittern to guard his Pa was that when the Bittern heard this incantation chanted by Turi it would moan in the Pa, so that if those who wished to kill Turi were present, they would think Turi was in the Pa, and they would not act.

Account of the Kahui-pau
(Nga ti-rua-nui)

Pau-tini (dread of the many)
Pau-hena (dread like those)
Ngarue-tapu (sacred shaking)
Ngarue-tuturi (the kneeling shaking)
Ngarue-patiki (flat trembling)
Tawa-kihia (parting ridge)
Tawa-rakea (entangled ridge) who had a son called
Wai-kara-nui-a-ngarue (water of the great plot of Ngarue (trembling)) who had
Rangi-roa (long day)
Tuna hore (eel skinned) who had a son called
Tama-tea-nga-para (light coloured brave son)
Tama-tea-rua-ponga (light coloured son of the pit of the Ponga (cyathea dealbata or medullara))
Ngana (bluster, persist) who had a son called
Te-ariki rae awa (the Lord with a hollow in his forehead) who had after him
Tama-uru-ahu (son of the altar of the west)

and also

Rangi-punanga (day of putting together)
Tama-hapa (neglected son) who had a son called
Mango-taki-ora (shark had alive)
Kato-reinga (nipped off at the world of spirits)

Whose younger brother was

Nuku-ara-mona (road for him at a distance) who had a son called
Tumae-horangi (stand in your days.)
Tane-wa (male of space)
Tuna-e-rapa (eel adhered too)
Tuna-i-raruki (eel bewildered) who were the origin

of    Tama-ewa (son suspended)

Tuna (eel) took Hine (daughter) to wife and had a son called
Tama-koko (son of the sound like that of a young bird beginning to sing)

page (61)

who had a son called

Tara puta (barb gone through to the other side) who had
Hine-wai (daughter of healthy appearance) who had a son called
Tawake-rewa (repair the rest to float) and
Tawake-tautahi (repair the rest of the only born) and
Tawake-renga (repair the rest of the open space) and
Tawake paua (repair the rest of the paua (heliotis))
Tawake-hara-nui (repair the rest of the great evil)
Tawake-rewa had these children
Pokai-kino (evil flock) whose son was
Rangi-maru-kore (day of no protection)
Tu-haro (make the tow of flax while standing)
Manga-o-taki-ora (branch of the lead above)

Rangi-maru-kore had
Aiparea (pushed away) or Wai-pare (diverging water) who had
Tama wero (son that pierced with a spear)
Te ohu (the assisting company)
Maeke (cold)
Te mokai (the dependant) whose wife was called
Kura-kai-ata (red at dawn) who had
Makura-tahau (red calf of the leg) who had
Rawea (pleased with)
After Makura-tahau came
Rito (pith) who had
Ngaunga (bitten) and
Mata-te-motu-nui (raw of the large cut)

This is the account of the descendants of Mango-taki-ora, from Rangi-maru-kore as before given. After Rangi-maru-kore came:

Te-huinga (put together)
Rangi puawa (day at mouth of river)
Po (night)
page (62) Rangi-puawa had
Rangi-tokona (day made use of) who had
Te-Kenakena (offensive, disgusting)
Karamaene
Taka-ra-tai (go by way of the sea coast) who had,
Nu (squid)
Tarawa (hung up)
Po (night)
Hore (burial place) who had
Weti-kau (all disgust) and
Hine-puku (silent daughter) whose son was
Te-rou-onga (touched with nettle) whose son was
Ara pera

So end this great lot of people, who are all of one tribe. And now commences the (genealogy) of the:

Timua takotako (nibble and take) whose son was
Tama-rau-mata-hiwi (son of the green leaf of the ridge) whose daughter was
Upoko kino (evil head) whose sons were
Toa ka hoki (warrior returning)
Tata-rau (dash the leaf)

And these were the origin of the Nga-ti-hinga (the following) and the Nga-ti-uenuku (rainbow):

Tu awa (stand at the river) took Hine-taha (side of the daughter) and had a son
Nga-huru-tu-awa (stand at the creek in the mid-summer)
Tu-awa (stand at the creek)
Tu-era or Tuwhera (open) who had
Kura-kai-ata (red at dawn)

So ends: for the ancestors and fathers.

Proverbs for land at Wai-tara
(Puke-tapu)

• "Contention for the scrub land at Whenua-aia
  • disputes about cultivations, and fern root digging.

• The food (persistence) of Rakaitiutiu (is to) hold on to the foundation (right to) Raro-tonga
  • Never give up your right or claim to any of the land.

Names of the Council Houses which were occupied by Te-Kahui-tu (the flock standing) in the Wai-tara (water of baptism) district.

Poroporo tapu (sacred solanum aviculare)
Maruarua (valley)
Uro weka (life of the Weka (ocyclomus australis)
Puke-taua (hill of the mourning)
Rama-roa (long torch)

Names of the Council Houses which were occupied by Te Kahui-rangi (flock of the sky) in that land(district of Wai-tara)

Whare-kura (red house)
Te-moana-whakangunu (sea of the dwarf)
Te mutunga-o-te-rangi (the end of heaven)
This was the first Council House built by this people.
Te-rua-o-te-rangi whakaumu (the pit of the Heaven as an oven)
Whatiwhati (break)

The Council Houses of Te-Kahui-tawaki (Te ………. of repaired rent) in that district (of Wai-tara)

Pu-karamu (root of the Karamu (coprosma)
Te-motu-tapu (sacred Isle)
Mata-raina (the face there)

page (64)

The council Houses of those three various sub or family tribes situate in the Wai-o-ngana (water of the persisting) district.

Hau-roro (offering to the gods of brains) Rangi-ata (day of shadow)
O-tangi-moana (weep on the ocean)
Tu-parae (stand on the plain)
Rangi-toto (scoria)
Puke-kura (red hill)
Tai-ra-kewa-nui (tide of the day of great extinguishment)
Uru-mahia-roa (head long worked at (to) adorn)
Taruha puku-roa (goblin god of long stomach)
Te uru o Maroro
(the head of Maroro; or ………. of Maroro, (coprosma grandifolia)
Te-taheke (the water fall)
Te koutu (jutting point)

Also a Meeting or Council House of all those three named tribes which stood in the Wai-tara district.

Tawiri-o-papa (the cowardice of papa (Earth))

The Council House of Te-rangi-ta-ke (the day of painting another colour)

Te-rohutu (myrtus obcordata)

This House really belonged to Te-kahui-pou (the flock of the firm) and stood on the north side of Wai-tara (water of baptism).

Te-kahui-rua House
(Puke-tapu)

These are the names of the facing boards which adorned the Council House called Te-kahui-rua (the two flocks)

Rua-te-pupuke (pit that overflows)
Rua-te-mahara (pit that remembers)
Rua-te-hihiri (pit of the assidous)
Rua-te-mana-tu (pit of the established authority)
Rua-ka-kitea (pit that is seen)
Rua-ka-waia (pit accustomed too)

Speaker Of our origin

Speak o son (and say) we are of the Po-tupu (growing night) and of the Po-rea (the night of abundance) and we are of Kiki (silenced by proof) and of Tato (giddy, thoughtless) and from Te-ata-uira (gentle lightning) and Te ata-ka-mahina (gentle dawn as of the light of the moon) and Te-ata-ka-marama (and the gentle dawn of day) and the light comes from Te-ata-hiku-rangi (the end of heaven).

(Pages 65, 66, 67 & 68)

Information given of Maru
in the Council Houses
(Puke-tapu)

Maru saw from his place in the sky the land growing in Wairua a lake of Mate-o-te-ra, he gave a knowing look a twinkle of his eye to Maiho who lived at Hawaiki and said to him Maiho there page (B6.P204)(70)grows the sweet food the taro, Maru turning his head towards the place said go and seek for it. Maiho went and brought the taro back with him to Hawaiki.

(61A, 1, 2 & 3 to follow this)