consequently Pehi Turoa, the great Whanga-nui chief, went to Manumanu's relatives and said, “We must have payment for this man's death.” So they gathered a force, and went to seek revenge at Muri-motu, where they killed Tama-te-kura, Te Kahu, Toetoe, and others belonging to Ngati Tu-whare-toa. They afterwards had another fight at Tiki-rere, where more people of this same tribe were killed. And so the quarrel went on; but, as the complicated law of utu entailed fighting among various tribes outside the Rangi-tikei district, these quarrels need not be followed further.

After this, more civil trouble arose owing to one of the Kauae people named Te Hina beating and otherwise ill-treating his wife. She objected to this, and fled across the river to her people to complain. They were angry with Te Hina for this, and to square matters they took from the woman a famous tiki belonging to her husband; and when she afterward returned without the tiki, he bethought him of ancient grievances (although up to this time Kauae and Maero had lived together as neighbours), and remembered the annihilation of his people by Rangi-te-muri; so he gathered some of his people, made a raid, and captured Maero, Tau-iri, Te Hanea, Mokomoko, and Pauhu, as well as many others. He also recovered his tiki and other property, and, to properly punish these people for taking his wife's part, or else taking his tiki, he made a great fire and scorched his prisoners over it, in much the same manner as eels are treated for fattening. (It was an old-time custom with the Maoris on this coast, when on an eel-fishing expedition, to gather together all the small and skinny eels caught, and then light a fire of fern down by the water's edge. Then the contents of the hinaki were emptied into the middle of the fire, and it was supposed that by this persuasive treatment the unfortunate eels that managed to crawl through and reach the water would eventually grow large and fat; and who would doubt it? This custom was called Tunutunu ki te ahi).

After the burning, Te Hina had his prisoners liberated and sent them away, and, as they were his wife's relatives, he acted kindly, and did not kill any of them except Pauhu; but they resented his kind treatment, and immediately commenced to make plans for avenging their insult. First they commenced going to Oroua, but eventually decided to go to Awa-mate. Soon after settling there they received a visit from a chief named Tama-whi-rangi, of Ngariki, who was connected with Maero, but who was also related to Te Hina. Him they took and killed as a first blow in revenge for their burning. When Te Hina heard how his relative had been received at Awa-mate, he left his pa at Tu-nuku, above Kara-riki, and hastened with a war-party to revenge that death; but he was himself killed, and his party driven home. When Wai-tene heard that Te Hina had been killed, he sought assistance to punish Maero, and was aided by the Muaupoko, Ngati Kahu-ngunu, Nga-wai-riki, and other hapus of Ngati Apa. This large force attacked Te Awa-mate, which was an island in a lake, but did not take it, not having canoes.

(The Awa-mate Lake is a long, narrow body of water, curved round something after the shape of a horse-shoe, lying on Mr. Dalrymple's property at Parewa-nui. When the writer first saw it, many years ago, the island referred to had a peculiar appearance, owing to a number of trees standing with their roots upwards—the remnats of ancient fortifications, called puwhara, upon which platforms were built. The same thing was noticed at other places when we were children, but not to the same extent; but these, like many other object of which we then took but little notice, have long since disappeared.)