ia ka titiro atu ki te waka ra. Ka powhiri tana ringa, ka karanga, ‘Taku potiki, haere mai; ka ora mai na koe i te mate. E rua nga kai o te ao nei, he kai ma te kopu, he kai ma te tinana; he kai te kai ma te kopu e ora ai te tinana, a, e ruaki ana taua kai, a, e raoa ana te tangata i taua kai: kai atu te tangata kia ora ai a ia, a, e mate ana. He kai ano ta te tinana. Na Tu tera. Matika (whakatika) te tangata ki te kawe i tana riri kia ea, ka kai a ia i te kai a Tu; he mate ngatatahi aua kai nei; haere ki whea, he mate, noho ki whea, he mate; ngaki i te kai, he mate, noho i te aio o te tau raumati, he mate uruta: i mate mai ano i a Maui ra ano, a, e mau tonu nei te mate. E taku potiki, ora mai koe i tena mate au, a, e tohu ana koe e kore ano koe e mate? Tena nga mate a Tura kua pa ki a koe; e noho puku na i roto i a koe te aitua; ma tou tapepa noa ka pono te aitua ki a koe. E taku potiki, he mate anake to te ao nei. Haere mai ki te kainga.’ Katahi te kaumatua nei ka tahuri, ka titiro atu ki te kotiro e tu mai ra i roto i te wai, ka karanga atu a ia, ‘E taku mokopuna tuakana, e ko, haere mai ki enei matua tupuna ou. Ehara i a koe te mate, no mua mai ano te mate. I noho tane kore hoki i ana ou tupuna wahine, a, he mea tipako he tane e te iwi mana? Nana ano raia i titiro he tane mana, koia kei a koe, nau tau i kite. “He kura pae na Mahina i kitea, e kore e hoki atu ki tana rangatira.” E ko, kahore he tapau moenga a ou tupuna ariki i nga ngaru o te moana nei; kei Mua ratou e tanu ana; waihoki e kore koe e pai kia kauhoe noa i te akau i kauria e te taniwha nei, e Kaiwhare. Haere mai ra e taku potiki ariki; ka noho tahi taua. Nau tau, a, naku tau. Kia mate ana, ko taua tahi. Haere mai e taku potiki ariki.’ Ka haere atu te kaumatua ra, ka tae atu ki te kotiro ra, ka tuku ihu, hongihongi ana, ka mutu. Ka mau te ringa o te kaumatua nei, ka arahina te kotiro ra e ia, a, ka ahu whaka te pa. Haere tonu raua, me te whai (aru) atu ano a Ponga i muri tata, mau haere ai ano nga kakahu ra i tana upoko; ko te kakahu i whatia ra hei maro mo te kotiro ra anake tana kakahu i a ia e haere nei i te kaumatua nei; ko ta Ponga kakahu i takaia ra hei maro mona anake tona kakahu. Ka haere nei taua tokotoru, a, ka puta ki mua o te kapa wahine i tangi ra, pahure kau atu ano taua tokotoru ki mua o era, ka whakatika aua wahine nei, ka whai (aru) atu i taua tokotoru, ka pukana te wahine, ka harihari mo te kotiro ra, me te deliberate manner until he reached the place where the old chiefs sat. Then he gave another jump, and again dashed the sand up in the air with his feet, crying out, ‘Oh, woe is me! Oh, woe is me!’ Then running along again to the end of the space occupied by the sitting crowd, throwing up the sand at every step, he turned again, crying, ‘O my children! the world is all in a blaze of fire’. He walked back in a quiet manner with his head bowed and his eyes fixed on the sand, and when he was near to where the old chiefs were sitting he again stopped and looked at those in the canoe. Beckoning with his hand, he called, ‘Come, O my child! you have escaped from death. There are two kinds of food in this world: there is food for the stomach and food for the body. The food for the stomach is for the body's well-being, but at times man vomits it up and is choked with it; man eats this food to give him health, but at times it makes him ill. And the body has also its kind of food, but this is of Tu, the god of war. When man goes to war to satisfy his revenge for evil done, he eats of the food of the god of war. There is death in each of these two kinds of food. Go where you will, death is there. Live where you will, death is there. Plant your crops, death is there. Live in the calm of summer, death comes suddenly upon you. From the days of Maui death has been everywhere, and still is everywhere. Now, O my child! you have escaped from death; but do you think that you will never die? There are the evils of Tura, which will come upon you. Even now there are sitting in silence within you innumerable evils, and by the mistakes you may make in our old customs evil will fall on you. O my child! all is death in this world. Come to our home.’ Then he turned and looked at Puhihuia standing in the water, and called out to her, ‘O my granddaughter, who is yet my elder in birth and rank, O young woman, welcome! We your elders, welcome you. Evil and death did not have their origin with you; evil and death are of old. Did your ancestors live husbandless, and did the tribe choose a husband for your mother? No; she found and took the husband of her own choice. How brave and how daring you are! You have chosen and determined whom you will take as your husband, and, as the lost plume of Mahina, it shall not be given back to its former owner. O my child! your ancestors have never slept on a mat laid on the foam