matua. Ka mau ki ona kakahu, kahuria ake, ka puta ano a ia, ka haere, a, noho ana a ia i te mahau o te whare e nohoia ra e Puhihuia. Ka ka nga hangi, ka poki, ka maoa, ka hukea, ka takoto ki te marae. Ehara i te mea he mea tuku-a-kai ma te pa; he mea tuku-a-kai ma te ope manuwhiri. Ka maoa te kai ra, ka hui te tini o te tamariki, haere ake te tane, te wahine, ka mau ki ana kai, ka pa te waha (mangai), ka hari i te hari kai nei: Ko Tu, ko Rongo. Ko Tu, ko Rongo. Paia ngo (ko) nga tahi Potehe, potehe,*The only meaning the Williams dictionary gives for ‘potehe’ is ‘short’, which does not seem suitable here. Following the Rev. Fletcher's translation (see the letter on page 18) we have translated it by ‘consumed’, but we do not know whether or not this is correct. We would be most interested to hear from any reader who could throw any light on the meaning of ‘potehe’. Tu and Rongo are of course the old Maori gods of war and peace; but the third line of the song is also obscure. Potehe te kai Ki raro ki te whenua Potehe. Ka haere mai te ranga kawe kai mai, ka takoto, takoto ake he kotahi ano te puranga. Ka tu ano taua koroheke i arahi mai ra i a Puhihuia, ka mau ki te rakau, he mea tiki e ia ki te tahora whawhati mai ai, he manga kawakawa taua rakau, ka haere a ia, ka tu i te taha o te ranga (kauika) kai ra, ka pa tana waha, ka mea,— ‘Te kai nei e, te kai nei.’ Ka patua taua kai ra e ia ki te manga o te

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behind the group that was going up to the pa. The canoe was pulled to the shore by some of the slaves, and was tied there to poles stuck in the sand. The sun had nearly set as the old chief, leading Puhihuia, ascended to the pa. As they approached the pa the aged men and women who were inside came out and waved their garments and called the welcome of old. The old man went on and when they reached the marae, he led Puhihuia into his house, followed by Ponga; then Ponga gave the garments he had carried on his head to Puhihuia. She took the garment she had worn round her waist and spread it out, and hung it up to dry on a pole set up in the centre of the marae. Ponga went to the house of his parents and dressed himself, then went and sat in the porch of the house where Puhihuia was staying. The ovens were lit and covered over and when the food was cooked it was set out on the marae, not for the people of the pa, but for those who had been to Mount Eden. When they brought the food before them, the boys and girls of the pa carried it in small baskets; and in taking it from the ovens where it was cooked to where it was placed on the marae they went in a group formed in lines of three or four deep, singing in chorus the song,— It is Tu, it is Rongo, It is Tu, it is Rongo, Paia and Ngatahi. It is consumed,* The food is consumed under the earth, It is consumed. They placed all the food in one heap. Then the chief stood up with a twig in his hand, a branch of kawakawa which he had gone out of the pa to take from a neighbouring shrub, and went and stood near to the heap of food, and called out, ‘This food, this food!’ and struck the heap of food with the branch of kawakawa which he held in his hand, and again said, ‘This food, this food!’ Once again