kawakawa e mau ra i tana ringa, ka pa ano te karanga,— ‘Te kai nei e, te kai nei.’ Ka patua ano te kai ra e ia ki taua manga rakau, katahi ra ano a ia ka tahuri, ka titiro ki a Puhihuia, ka pa tana karanga, ka mea,— ‘Te kai nei ma Nga-iwi katoa, puta atu ki hea, ki hea.’ Ka hoki mai a ia, ka noho, ka whakatika atu a Puhihuia, ka mau te take rarauhe i kitea e ia i te marae e takoto ana, whatiwhatia ana e ia, ka mau ki aua whatiwhati rarauhe, ka haere, a, ka tae ki ko mai o te kai ra, ka poua aua whatiwhati rahurahu ra ki waho mai o te kai ra, a, ka hoki mai ano a ia ki te taitamaiti i a ia te patu pounamu nei, a Kahotea, a, ka toro tana ringa, ka tangohia mai taua mere ra i te ringa o taua taitamaiti, a, hoki ano a ia ki te kai ra. Ka whiu te patu ra ki mua ona, ka oioia te patu ra, ka pa tana karanga,— ‘Te kai nei e, ma Ngati-Kahukoka, ma ia hapu ma ia hapu, puta noa i ona rohe; ma ona mohio e kite nga wehewehenga nei, i poua nei e au ki te whatiwhati rarauhe.’ Ka hoki te kotiro ra ki tana nohoanga i te mahau o te whare ra, noho tahi ana i te taha o Ponga, a, nana i tuku a Kahotea kia kawea ano e Ponga ki te tangata i tukua mai ai taua patu ra ki a ia e te matua o Puhihuia. Ka tu ano te kaumatua ra, ka tae ano me tana manga kawakawa ki aua kai ra ano, ka patua e ia tetahi wahi o aua kai ra, ka pa tana waha, ka mea,— ‘Te kai nei, ma Puhihuia te kai nei.’ Hiko atu he wehenga ano no aua kai ra, ara, nga wehenga o aua kai nei, kei waenga o aua aruhe ra i poua e Puhihuia, ka pa ano te patu a te kaumatua ra, ka karanga ano,— ‘Te kai nei, ma Ngati-Kahukoka i Awhitu.’ Hiko atu, ka pa ano tana patu, ka mea,— ‘Te kai nei ma Ngati-Kahukoka i Waiuku, puta atu ki Te Akau.’ Ka pa ano tana patu, ka mea,— ‘Te kai nei ma Ngati-Kahukoka i Waikato, puta noa i ona rohe.’ Ka pa ano tana patu ki tetahi wahi ano o aua kai, ko te wehenga mutunga o taua rarangi kai, kua oti katoa hoki etahi wehenga e ia te karanga, a, ko te mea mutunga tenei, ka mea a ia,— ‘Te kai nei, ma Ngati-Kahukoka o ia wahi o ia wahi o te ao nei.’ Ka hoki mai a ia, ka noho, ka whakatika atu nga tangata ma ratou aua kai, ko o Awhitu tangata na ratou i mau nga kai ma era i he struck the heap of food with the branch and said, ‘This food is for all of the Nga-iwi, wherever they may be’. He came back, and Puhihuia rose, and took a fern-stalk which she found lying on the marae, and broke it into short lengths, and stepped up in front of the heap of food and stuck the pieces of fern into the ground on the far side of the heap. Then she went to the young chief who had the greenstone weapon Kahotea, and putting her hand out, took the mere from his hand, and went back and stood near to the heap of food. She made sweeping movements in front of her with the weapon and then, making it quiver in her hand, called out, ‘This food is for the Ngati-Kahukoka (the people of Awhitu), for each of the sub-tribes within its boundaries; and let the learned of these tribes know for whom this food is intended by the pieces of broken fern I have stuck up before this heap of food.’ She went back to the place she had occupied in the porch of the house, and sat beside Ponga; she then gave the greenstone weapon to Ponga, who carried it back to the young chief to whom her father had given it. The old chief rose again, and took his kawakawa branch and going to the heap of food struck one part of it, saying, ‘This food is for Puhihuia’. Striking another portion, which was marked off from the other food by the fernstalks stuck up by Puhihuia, he said, ‘This food is for the Ngati-Kahukoka of Awhitu’. Striking another portion, he said, ‘This food is for the Ngati-Kahukoka at Waiuku, including those at Te Akau’. He struck another portion, and said, ‘This food is for the Ngati-Kahukoka of the Waikato, and for all of them who live within the boundaries of that district’. Striking the last portion, all the other portions having already been named, he said. ‘This food is for those Ngati-Kahukoka who may be in any other place whatsoever’. He came back and sat down, and the people to whom the food was allotted stood up; those appointed from Awhitu took the portion allotted to the Awhitu people, and the Waiuku people took the portion which was for them. The food dedicated to the men who were related to those of Awhitu, but were now residing at Waikato, Pokeno, and Tamaki was taken by their Awhitu relatives. There remained the food apportioned out for the Nga-iwi (Mount Eden) people; but Puhihuia, as representative of that tribe, did