“Then a procession of people of the village appears on the scene, each bearing a basket of cooked food, and all singing a weird song as they slowly advance. They place the baskets in a row before the whare pakuwha and retire. Then our party leave the house and, seating themselves before the food, proceed to satisfy their hunger. “In addition to the above cooked food given to our party, there is also a supply of food presented to us, and which we can either use during our stay at Te Whaiti or take home with us when we return. This food is brought into the house in baskets, &c., and placed before us. The interior of the house is now quite free from tapu, the bringing of this food into it is the last act of the whakanoa, or freeing from tapu. This latter supply of food is often termed kai kotore, and is for the relatives of the young wife. It is composed of the best sorts of food, such as preserved birds. On the following day a large heap of food is stacked up in the marae and presented to our party. This is termed a tahuaroa. “After the kai kotore is brought in the village people then carry in their presents of clothing, fine cloaks, capes, aprons, as also greenstone and shark's-tooth ornaments, &c.; and, in modern times, horses also, which, however, are left outside. These are placed in front of the young couple, who are seated together. Probably no formal or lengthy speech is made; each person bearing a gift lays it down, outspread if a garment, saying, ‘Tenei te taonga ki a koe.’ For these gifts are to the husband. “When these gifts are all presented the young husband rises and presents them all to his wife's people, to myself and relatives, who have escorted him and his wife from Rua-tahnna to this place. He keeps none of the gifts for himself, nor yet any for his wife. If he did so he would be considered an ignorant, low-bred sort of fellow. Kāti ki a raua ko te mānā—the prestige of the thing is enough for them. “Sometimes at these functions a turanga-a-tohu would be performed, usually the day after the arrival of the visitors. This is a kind of war-dance, but simply given as an exhibition. “Our party would stay a few days at Te Whaiti as the guests of my son-in-law's people, or possibly a week. Probably the young couple would stay there for some time, possibly until the return feast came off at Rua-tahuna, when they would, of course, attend that, and perhaps settle down there. “The return feast mentioned is known as a whakahoki pakuwha. We, the relatives of the young wife, give this feast to my son-in-law's people. A special house might or might not be built by us for the event, and the description already