Awhitu, ko o Waiuku tangata na ratou i mau nga kai ma era i Waiuku, ko te tau tangata manuwhiri nei ki Awhitu ki Waikato, ki Pokeno, ki Tamaki, na ratou i mau nga kai ma nga tangata noho manuwhiri o aua wahi i Awhitu. Toe ake ko nga kai ma Nga-iwi, kihai a Puhihuia i whakatika ki te tiki i era; a, he mea whakatika tu ano e ia, e Puhihuia, i te wahi i nohoia ra e ia i te taha o Ponga, ka pa tana reo, ka mea, ‘Kei hea ia nei te tangata whakatuturi ki te kawe wai ma tana ariki, ma Ponga? Tu mai kia kite atu au.’ Ko te iwi o te pa ra, i te wa ano ka hukea nga hangi, ka hui katoa mai, te iti, te rahi, te rangatira, te tutua, te koroheke, te ruruhi, te wahine, te tane, te mea ora, te turoro, te hake, te haua, poto anake mai ki te marae o te pa nei kia kite i a Puhihuia, a, i te whakahoronga ano hoki o te kai nei, e noho nui ana aua tini ra i te marae, kapi katoa te marae, heoti ano te wahi i atea ko te wahi i te kapa i te kai ra. Ka tu te pononga o Ponga, te mea e uia nei e Puhihuia, ka tu a ia ki runga, ka karanga atu a Puhihuia, ‘Ko koe ia nei i whakatuturi ki te wai mo to ariki?’ Ka ki atu a ia, ‘Ae’. Ka mea atu a Puhihuia, ‘He aha te tino mau a Wahine-iti?’ Ka ki atu te ropa ra, ‘He wai’. Ka ki atu a Puhihuia, ‘Na te aha i toko ake te hiainu?’ Ka mea atu te ropa ra, ‘He kai’. Ka mea atu a Puhihuia, ‘Ae, a, na te ahu whenua ki te mahi tetahi. Nau au i kitea mai ai ki konei, nau i whakatuturi koia au i kawe wai ai ma to taua ariki; na taua wai ra i kawea ra i kitea ai te whakaaro a Ponga ki a au, me taku ki a Ponga; nau tena he; e ai he mate mo taua, na “Te mau o Wahine-iti” te take o to taua mate. Mau e karanga ta taua kai e kiia nei ki toku ingoa.’ Ka tu taua ropa ra, ka haere ki taua wehenga kai i karangatia nei ki te ingoa o Puhihuia, ka pa tana karanga,— ‘Te kai nei e, ma Ponga te kai nei. Te kai nei e, ma te tini rangatira tamariki i hoe nei ki Maungawhau te kai nei.’ I noho puku te iwi e pae i te marae nei, a no ka taka ki aua kupu a te ropa nei i tukua nei te kai nei ma taua tini tamariki, katahi ra ano ka puta te umere, ka mea ratou, ‘He tika, he tika koia kei a koe; tukua te kai ma Ponga ki ana hoa, na ratou tahi hoki te kahurangipounamu o Maungawhau i kawe mai ki konei; koia kei a hoe.’ Katahi ra ano aua tini tamariki ra, te not rise and take it away, but rose and stood where she had been sitting at the side of Ponga, and asked, ‘Where is the slave who was deaf to the call of Ponga when he called for water? Stand up and let me see you.’ At the time when the earth ovens were being uncovered, the people of the pa had all gathered on the marae, chiefs and commoners, men and women, both old and young, the healthy and the sick, the crippled and the lame and the maimed; all had gathered on the marae to see Puhihuia, and when the food was laid out this great crowd was sitting on the marae covering it all, the only unoccupied space being the place where the food was heaped. Ponga's slave, having been requested by Puhihuia to do so, stood up. Puhihuia asked, ‘Are you the man who was deaf to the orders of your lord?’ He answered, ‘Yes.’ Puhuhuia asked, ‘What was considered by Wahineiti to be the most important food?’ He answered, ‘Water.’ She asked, ‘What causes thirst?’ He said, ‘Food.’ She said, ‘Yes; but industry is also another cause. And it is through you that I now find myself here. You turned a deaf ear to the commands and requests of your lord for water, and I had to go and fetch water for our lord, and by that act of mine in fetching water for Ponga I discovered his love for me and mine for him: it was your fault; and if any evil befalls you and me it will be on account of “the delicious morsel of Wahineiti” (water). It is for you to distribute, in my name, the food that has been allotted to me.’ The slave stood up and went to the portion of food which had been named for Puhihuia, and called out, ‘This food is for Ponga. This food is for the many young chiefs who paddled to visit Mount Eden.’ Not a voice had been heard from the crowd on the marae, but when Ponga's slave proclaimed that part of the heap apportioned to Puhihuia should be given to the young chiefs who had visited Mount Eden, a loud chorus of voices said, ‘Right, right! you have acted nobly. Give the food intended for Ponga to his companions who helped to bring the nobly-born one of Mount Eden to our home. You have done nobly.’ The young people, men, women, chiefs, and slaves, rose and took the portion allotted to them, and spread it out on the marae before