Ko whakatika mai a Whiro i runga i te waka ra. Ka eke Whiro ki te po tonu, ka peke a Tura ki uta me to kaunoti a Whiro ko Tu-a-hiwi-o-te-rangi te ingoa, me te tokotoko ko Tino-kuru-ki te ingoa, o taua tokotoko, me te tata'a ko Ha-kihea te ingoa.		Whiro set out in the canoe and kept going right into the night. Tura jumped to the shore with Whiro's fireblock called Tu-a-hiwi-o-te-rangi, the staff called Tino-kuru-ki, and the bailer called Ha-kihea .
Ka haere noa atu ra i te whenua, pono tonu atu ki te kainga ia Rua-hine-mata-morari ratou ko ona tamariki e noho ana ota ai te kai o tera wahi.		Tura went on, he knew not whither, and came at last to the settlement of  Elderly-Blind-Woman and her children, who lived on raw food.
Ka hikaia e Tura tona ahi ka ka, ka oma te hakui ra me tona whanau i te mataku i te ahi ra		When Tura kindled his fire, she and her family fled from it.
Ka kai a Tura. ka mutu te kai ka tikina ka pania e Tura nga waha o te kuia ra ratou ko tana whanau ki te kai maoa. Ka noho tonu i aia te tamahine a te kuia, ra whanau tamariki noa.		Tura cooked some food, and when finished, he took what remained, besmeared cooked food on the mouths of the old lady and her children. He took to wife one of the daughters of the old woman, and had children by her.
Ka pa te aroha o te kainga, o nga tangata hoki, ka houa (ka karakiatia) eia tona atua a Rongo-mai ki runga ki te tatā kia Ha-kihea, ka kiia, mai eia “ Hei a Rongo-mai-tu-aho he taunga mohou (mou). E u koe ki uta kai te ora te tangata ka whai tohu mai ki au.		Then he felt such a longing for his home and his people that he put his god Rongo-mai on the side of Ha-kihea his bailer, and said, “Go and travel till you come to Rongo-mai-tu-aho, and there stay. If the people are still alive make a sign in the heavens that I may know it.”
U tonu mai a Rongo-mai-tu-aho, ka kitea ki tona ingoa. Ka whangaia eia katahi ka tawhana (ka oke), ka kii te waha o te whaitiri, ka mahara a Tura kei te ora te tangata. Ka tahi ano a Tara ka patai atu ki tana hungawai.    “E Pou heaha tena e maa na i to mahunga?” Ka ki mai a Te Rua-hine-mata-morari, “ He hina.” Ha ki atu a Tura “ Kaore pea e tupu ki au.” E roa tonu kua tupu.		Rongo-mai went as directed, and was recognized.  He performed his ceremonies when the elements were propitious, and the thunder uttered its voice; and Tura knew his people were still alive. Tara said to his mother-in-law, “O old lady! what means that white on your head?”  Elderly Blind Woman answered, “Grey hair.” He said, “Perhaps it will not grow on me.” But before long it was happening.
Ka pataia eia ki te mata-kiri-tona ki te whewhe ki te tapu, ki te kea, me te kii mai Te kuia ra “Ka tipu katoa aua mea i koe.”		He now asked his mother-in-law about the rites of tapu, and about warts, and boils, and sore eyes. The old lady said, “All these things may come upon you.”
Ka tahi raua ko tona wahine me ta raua tamaiti ka eke mai ki runga ano i tana tata'a, ka mauria mai nga taonga whaka-rihariha a Rua-hine-mata-morari. E wha tau ka kitea nga taru a Tura. Ia mauria mai eia e Tura ona mea i mau ra ki uta, te kauahi, koia te ahi e hikaia nei ki te haere ki te riri, me etahi mahi ke atu, kii noa te tangata, ma taua kauahi ka mate aua mea.		He put his wife and his children on his baler, taking the 'treasures for disgusting things' (cures for diseases) of the Elderly Blind Woman. Four summers from that time Tura became the subject of many diseases, (and hence have proceeded all the afflictions of mankind) It was Tura who taught the use of fire to procure comfort for man, and also the special ceremonies to be used when it was obtained for a party setting out on an expedition of war.
Na te iwi nana nei taua oriori ko Tere-i-nui-ao (Tere-i-nu-aho) kati ano a tena wahi aua korero, na haere tonu mai o tatou waka me o tatou tipuna me aua korero.		The people who composed this oriori were the Tere-i-nui-ao (float on the great world) tribe to transmit to their waka and their children the ancient knowledge that by the use of fire procured by friction, and the proper incantations, the diseases and evils brought back by Tura and transmitted to all his race could be averted or arrested.
Tenei upoko oriori:- Na te kaunoti o to tipuna O Tura i haere ai ihi Tere-i-nu-aho ka hika I tona ahi, kimihia he kura Ko Tu-mata-te-ra. te ahi Ka hoki mai nga kai ki te ao.		The beginning of this song is easy to understand:- By the sticks of your ancestor, Of Tura, fire comes. He went to Tere-i-nui-ao And lit his fire, to search for the treasure called Establish-the-sun's-face, the fire that brings back food to the world

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Na te kaunoti o to tipuna O Tura i haere ai ihi Tere-i-nu-aho  ka hika i tona ahi, kimihia he kura Ko Tu-mata-te-ra, te ahi Ka hoki mai nga kai ki te ao.

By the sticks of your ancestor, Of Tura, fire comes. He went to Tere-i-nui-ao And lit his fire, to search for a treasure Establish-the-sun's-face, the fire that brings back food to the world

E kaunoti a to tipuna, a Tura I haere ai i Tere-i-nui-au ka hika i tona ahi. Kimihia e Kura, ko Tū-ma-tere te uma ka hoki nga kai ki te ao.

The fireblock of your ancestor Tura, who went to the Big Land people lighting his fire.                                       Seek O treasure, Establish-by-speed so the earth oven may return food to the world.