atu hei mihi, hei tangi ki nga toto rangatira; o hoariri meake ka hinga i a koe i te ra e whiti ana. Tena mehemea kei te taha ki a koe te hiko, a kei runga ranei i ou maunga nunui, i ou tuahu ranei, e hiko ana, kia mahara ka riro koe i to hoarir, no reira kia mahara, kia tupato, auaka hei ta nga kuare, engari hei ta nga whakaaro nui, hokona te taima (wa) ma koutou, he kino nga ra. 3. Tohu tuatoru hei tirohanga; kia marama to titiro ki te rere a te uira me te kanapu, me to whakarongo ki te tangi a te whatitiri; e kore e ngaro i a koe te tangi kino, te tangi pai, te tangi pohutu, te tangi pakee, a te ngaruru-mai-rangi ranei. Ki te timata te tangi a te whatitiri i runga i a koe, ka haruru atu ki te wa ki o hoariri, ka mohio koe nau taua whatitiri. Mehemea e pakee ana te tangi a te whatitiri, e akiaki ana kia tere e whakaoti i nga mahi kua rite. Mehemea ranei e tangi pohutu ana, kei te ata haere te wa e whakaotia ai nga mahi. Mehemea ranei ko te ngaruru-mai-rangi, ara ko te tangi haruru anake, ka mohio koe kei te ata whakahaere te runga rawa i nga mea e whakaotia, he pai ranei, he kino ranei; no reira kia mohio koe ki te tangi a te reo, he pai ranei, he kino ranei. Ka pai te tangi a te whatitiri, he pai; ka kino, he kino, ahakoa mo te pakanga, mo te aitua, mo te tau, mo te wa ranei. E kiia nei e Hemi—No runga nga homaitanga papai, nga mea katoa e tino rite ana, he mea heke iho no te matua o nga whakamarama, kaore nei ona putanga-ketanga, kaore hoki he atarangi o te tahuri: e rite ana te rere a te uira, me te kanapu, ki nga whakahaere o te hiko, ka whero te kanapu, he parekura; ka ma, he mate tupapaku. 4. Take tuawha hei tirohanga: kia marama to whakaaro ki tenei taonga, ki te takiri. Mehemea ka makaia, ka whiua, ka ahatia ranei, to ringaringa, o ringaringa ranei; to waewae, o waewae ranei, to mahunga ranei, ki waho o to tinana, ka karanga koe ki o hoa, “E hoa ma! He tamaki toku.” Ka ki nga hoa, “I ahu ki hea?” Ka ki koe, “I ahu ki te maunga e tu mai ra.” Ka ki nga hoa, “Kei reira to taua hoariri.” Kaati, me ata tatari te whakahoki o to tamaki i muri mai. Ka kapu mai nga ringaringa, te ringaringa ranei; te waewae, nga waewae ranei, te mahunga ranei, o taua tangata, o ana hoa ranei, ngawari ana te kapunga mai ki roto, kua pai, kua pehia te tamaki; ka kiia tera he hau korero. Tena ki te mea ka riro ra te tamaki, i muri mai ka whakahokia kahatia mai te ringaringa, nga ringaringa ranei; te waewae, nga waewae ranei, te mahunga ranei, ki roto i a koe, i ahu mai i te aronga i haere ai te tamaki, ka karanga taua tangata, “E hoa ma! Kua hoki mai taku tamaki, he kaha, na te rae tangata i pana mai.” … Kia tupato, ka huaki i te ata, i te awatea ranei. He nui hoki nga tu ahua o te takiri; ka kaha, he tamaki; ka hotu whakarunga te tinana, he hotu; ka kokiritia tetahi mea i te Reinga, haere tonu atu hei takiri, ka kiia tera he tuhi. Mehemea ranei ka makaia e koe tetahi mea i a koe e moe ana, a haere tonu hei takiri mou, ki kiia tera forth a crackling sound, it is urging the hasty completion of all matters agreed upon or arranged for. If its sound, however, is a loud booming or crashing, that counsels delay in the carrying-out of arranged plans. Or if it is merely the low rumbling sound, then you know that the Most High is carefully directing the conclusion of affairs, and the result may be good or evil; therefore be diligent in detecting the meaning of this sound—that of the good omen and that of the bad. If the sound of the thunder be propitious, then all will go well; if ominous, then misfortune is indicated, whether in regard to war, or omens, or the year, or a season. James says, “All good gifts come from above; all things really suitable emanate from the parent of enlightenment, who is changeless and casts no shadow.” The flashing of the uira and kanapu is equivalent in meaning to that of the hiko—if the glare be red (vivid), it betokens death on the battlefield; if pale, a natural death. 4. The fourth subject for investigation is this: Study carefully the subject of twitchings (convulsive starts, as of muscles of the limbs and body. If your arm or arms, your leg or legs, or your head be jerked or thrown outwards from the body, you at once call out to your companions, “O friends! I have had a tamaki.” Whereupon they will inquire, “In which direction?” You may reply, “Towards the mountain yonder.” Then your companions will remark, “Our enemy is at that place.” Now, after such an occurrence, wait quietly to see if your tamaki will make a return manifestation. If the hand or hands clutch, or the leg or legs, or head of that person, or of one of his companions, is jerked somewhat gently inwards, that is a good omen: the tamaki is repressed, and such an occurrence is termed a hau korero (the enemy is talking about you and discussing plans to attack you). Now, if you have an outward tamaki (start), which is afterwards returned in a somewhat violent manner, whether by the arm or arms, leg or legs, or by the head jerking inwards from the direction in which the first convulsive start was directed, then the person experiencing such will cry, “O friends! my tamaki has returned in a vigorous manner, impelled by the brow of man.” Be cautious, at dawn or later the enemy will attack you. There are many different manifestations of the takiri: a vigorous one is a tamaki; if the body heaves upwards it is a hotu; if one dreams of the throwing of some object (such as a spear) and it developes into a takiri, such an incident is termed a tuhi.5 If you dream that you throw an object, and have a takiri at the time, that is termed a maka, and it foretokens that you will soon go to the place you dreamed of as having been at when you threw the object. There are a number of takiri and taha kapakapa (the latter expression is applied to a twitching of the muscles of the side,