ki enei tohu i runga ake nei, no te mea ka kapiti a Rangi raua ko Papa i tena wa; ka kai hoki te tane i tana kai, i te toto, i roto o te parekura. No konei te whakatauki e ki ra, “He puta taua (ara he parekura) ki te tane, he whanau tama ki te wahine.” Kia mahara ano, he kahawai te ika toto nui i whakaritea ki te wahine, a he reo mana, he reo aroha nui te reo wahine ki te karanga i roto o te whawhai. Me he mea hoki ka riro ma te wahine e tapa te whana o te riri, e kore e taea e te hoariri te whakahoki mai taua whana. He mea hoki, na te wahine i tautapa te riri, he pari hoki e rere ai ki te po nga wahine no nga tane. Tuarua, ki te houia e te tane te rongo o te whawhai, e kore e mau, ka kiia tera he rongo tama-tane, he atua, he taitahae. Engari ka riro ma te wahine e hohou te rongo, ka kiia tera he rongo tama-wahine, ka mau te rongo, he rongo taketake. Kaati ake tenei. Na, me hoki atu ano ki te ahua o to pupuhi atu ki to hoariri, i a koe i roto i o parepare, i roto ranei i to pa e pupuhi ana ki to hoariri, kia ata titiro ano koe ki nga pu whakamoke a o hoariri. No reira, ki te paku atu to pu, auaka koe hei titiro tonu atu ki te wahi i puhia atu ai to pu, no te mea kei te taumautia mai te auahi o to pu i te wa ano i puta atu ai te auahi o to pu. Ka tere tonu te paku mai nga pu whakamoe mou; tera pea ka rokohanga mai koe e nga mataa o aua pu whakamoe, e titiro atu ana ki te waahi i puhia atu ai to pu, a tera pea ka taweka koe i etahi o nga mataa o aua pu whakamoe. Engari ano, ka paku atu to pu, kia tere te tuku iho to mahunga ki raro o to parepare, kia mahea ra ano te auahi o to pu, katahi ka titiro whakamoke atu ai ki te wa ki to hoariri. Take tuaono hei tirohanga. Me ata titiro ano koe ki nga tu o nga tangata i te pu, ahakoa i mate rawa, i kai-a-kiko ranei; a no te taha ki a koe, no te taha ranei ki o hoariri. Me he mea ka kitea kei te puku, heke iho ki nga waewae nga tangata i nui nga tuunga i te mataa, ka kiia he pakanga e heke ana, a me he mea ranei he nui atu nga tangata i nga poho nga tuunga i te mataa, ahu ake ki te upoko, ka kiia tera he pakanga e piki ana. Me he mea ranei, i a korua ko to hoariri e whawhai ana, ka titiro koe ki o tupapaku e hinga-hinga ana, me he mea e hinga atu ana nga pane o ou tupapaku ki te wa ki o hoariri, he tohu pai tena ki a koe, a muri ake ka ea te mate o aua tupapaku ou. Tena, ki te hinga mai ki te taha ki a koe nga pane o ou tupapaku, he atua, he taitahae; kia mahara, kei raru koe i to hoa a muri atu. childbirth is the same among women. Bear in mind that the kahawai is the fish compared with woman (6); also that a woman's voice is one that has much power, and commands much sympathy in time of battle. For if a woman assumes the function of uttering the war-cries and calls to action, then the enemy will not be able to resist the charge, as it was a woman who gave the word of command to attack, for, of a verity, women are as a cliff over which men leap to death (7). Again, if a peace is concluded in time of war by men, it will not be a firm or lasting one. It is termed a male peace, and stands for treachery, deceit, trouble. But if women assume the function of making peace, that is known as a female peace, and it will be a firm, durable one. Enough on this point. Now let us return to the subject of your firing at your enemy from your breastworks or your pa; be careful to watch the gunfire of hidden enemies —snipers. Therefore, when you fire, do not stop to look at the place you fired at, because the smoke of your gun was being waited for when it appeared, and a return fire from concealed men will quickly be directed against the spot you fired from; so that, if you watch the place you fired at, you may be reached by bullets from those hidden guns, or you may be chanced upon by some of them. It is desirable, as soon as you have fired, to quickly duck your head down below your breastwork, and, when the smoke of your gun has quite cleared away, then you may look carefully out in the direction of your enemy (8). THE SIGNIFICANCE OF WOUNDS The sixth item for consideration: Carefully examine all gunshot wounds received by men, whether fatal or not, and whether received by men of your own side or by those of the enemy. If it is seen that most of such wounds are in the stomach or legs, that is a sign that the fight is waning; but if many men have been struck in the chest or head, then the fight is waxing and will not soon be concluded. Likewise, as you and your enemy are fighting, and you observe your wounded or dead falling, if they fall with their heads in the direction of your enemy, that is a good omen for you, for the death of your dead will hereafter be avenged; but if they fall with their heads towards your side, then it is a bad lookout. Be thoughtful, lest your enemy get the best of you ere long. NOTES (5.) Scouts.—When a war force was marching in dangerous country a party of about ten men was sent ahead to act as scouts. Two men of this party kept well ahead as feelers; they were termed kiore. One would range the bush or scrub on either side of the track, some distance apart, and one would be in advance of the other as they advanced, so that if one was killed or captured the other might have a chance to escape and warn his friends. He would fall back on the secondary scouts (toro), who would be advancing singly and carefully in advance of the main body. In some cases these scouts would then make a stand against the enemy until their main body came to their assistance; or they might lie in ambush for the enemy pursuing the escaping kiore.