The Story of Ponga and Puhihuia Ponga Raua Ko Puhihuia

Te Ao Hou, September 1963, Page 17

The Story of Ponga and Puhihuia Ponga Raua Ko Puhihuia I nga ra o nehe noa atu, i te wa e nui ana taua iwi nei, a Ngati-Kahukoka, i te akau atu ano o te puaha o Manukau, a, tae noa ki te wahapu o te awa o Waikato, i taua wa, he iwi nui, a he iwi toa a Ngati Kahukoka. I aua wa, he nui o ratou pa, he pa noho i te pukepuke etahi, a, ko etahi he mea noho-a-kaupapa i roto i te repo i nga roto ano hoki; ko etahi o aua pa i nohoia nei, he mea hanga i roto i nga roto i te ara haere atu i Waiuku ki Te Maioro, a, ko te tino pa tupu o taua iwi i tu ki te puke i Puketapu, i Titi; he pa noho tuawhenua aua pa nei; ko nga pa noho hi mataitai, i tu era ki Awhitu, a, ki Tipitai i te wahapu o Manukau. Ko etahi hapu o taua iwi nei i noho i nga pa i te pito ki uta ki Waiuku ahu atu ki Te Whakaupoko, ki Titi, ki Te Awaroa. He pa ano no ratou i te wahapu o Te Awaroa, i te taha ki te awa o Waikato; he pukepuke nei taua wahi i roto i te uru koroi i te repo i te taha katau, ana anga mai te waka i te awa o Waikato, a, ahu mai ki roto ki Te Awaroa, ko taua pa nei, he pa noho mo te hunga hi tuna, a, i enei ra, kua waiho taua wahi hei urupa mo nga tupapuku, a, e kiia ana kei reira a Pouate, a Papaka, a Te Niho ma e nehu ana. Heoi ra, he korero tenei mo te hapu i noho i Awhitu, a, i Tipitai. I aua ra o mua, he whawhai tonu te mahi a te iwi ano o Tainui i noho i Maungawhau ki era ano o Tainui i noho i Awhitu; te take i nui ai taua whaiwhai nei, he whakatete ki nga tauranga ika, me nga tauranga mango i waho ake o Puponga. Ko Ngati-Kahukoka e mea ana na ratou taua wahi moana, a, ko Ngaiwi, ara, ko te hapu e noho ana i Maungawhau e mea ana na ratou taua moana; a, ka haere te ope hi a Nga-iwi, ka huakina e nga waka o Ngati-Kahukoka, ka haere nga waka o In the ancient days the Ngati-Kahukoka were a brave and numerous tribe who occupied the district from the entrance of the Manukau to the entrance of the Waikato River. They occupied many pas, some of which were on the tops of hills; others were built on platforms erected in the lakes and swamps between Waiuku and Maioro. But their main home was on the inland hills Puketapu and Titi, and the pas occupied by those who caught fish for the tribe were at Awhitu and Tipitai, near the entrance of the Manukau. Some of this tribe occupied pas inland of Waiuku, at Te Whakaupoko, Titi, and Te Awaroa. At Te Awaroa the pa was situated on a hill in the middle of a koroi forest in a swamp, to the east as you go from the Waikato River up the Awaroa Creek to Waiuku. This was usually occupied by those who caught eels for the tribe, but now it is used as a burial-place for the illustrious dead, where it is said Pouate, Papaka, and Teniho, progenitors of the Ngati-teata tribe, are buried. This story concerns the tribes which lived at Awhitu and Tipitai. In ancient times the tribes which were descended from those who came over in the canoe Tainui, and which occupied Maungawhau, Mount Eden and Awhitu, were continually fighting with each other. These battles had their origin in disputes about fishing grounds in the Manukau Harbour, and fishing-grounds for shark off Puponga. The Ngati-Kahukoka tribe claimed these fishing-grounds, and the Nga-iwi tribe, who occupied Mount Eden, also claimed them, because of their position as the senior family of the tribe. When the Mount Eden people went fishing they were attacked by the Awhitu people, and the Awhitu people were attacked by those of Mount Eden whenever they went fishing; in those fights many on both sides were killed, so that each tribe continued to feel a hatred towards the other. Sometimes they would listen to their old

Ngati-Khukoka ki te hi i aua wahi, ka huakina e nga waka o Nga-iwi, ara, o te hunga e noho ana i Maungawhau. He penei tonu ta ratou mahi, a, he tini nga tupapaku a tetahi a tetahi i mate i aua huaki. Koia i mau tonu ai te mauahara a aua hapu nei ki a raua. He wahi ano ka puta te whakaaro pai a nga tino kaumatua o aua hapu nei, ara, ka kaha te kupu mo te noho pai a nga tino rangatira o aua hapu, ka houhia ki te rongo, a, ka hi ngatahi aua hapu i aua tauranga ika, otira he wahi ano ka iti te ika a tetahi o aua hapu nei, ara ka he te mango ki nga tauranga i hiia e taua hapu, a, ka hae ki te hua o te mango o tera hapu, a, ka kiia e te taitamariki he mea mahi ki te makutu i kore ai he ika ma tenei e hi kau nei, e kore nei e kai ake te mango. He mea hoki, i te wa e houhia ai ki te rongo, ka roherohea taua moana e ratou, a, ka rahuitia enei tauranga ika ma Ngati-Kahukoka, a, ko enei taunga ka rahuitia ma te hapu o Nga-iwi, a, na te kore ika i tetahi koia te whakapae na te makutu a tera e hua ra te ika ki a ia i kore ai he ika ma tenei e hi kau nei. A, tetahi take a aua taitamariki nei i kino ai, he mea na Nga-iwi ko ratou te uri o te tuakana; na aua kupu nei i kawe te hikaka a te hunga taitamariki ra, a, ahakoa te rongo kua mau, na ratou i kawe te patu, a, ka he ano te noho pai a aua iwi nei. A, i tetahi o aua wa i mau nei te rongo, ka hokihoki aua iwi nei, ara, aua hapu tahi nei ano o Tainui, kia kitekite i a raua, a, ka mahia nga mahi o mua, ara, te haka, te kanikani, te niti, te poroteteke, te mamau, te ta kaihoteka, te tu matia (tao) me nga tini mahi katoa o nehe. Ehara aua mea nei i te mea he mahi i aua ra e aua iwi nei na nga koroheke, kao, na nga taitamariki, na nga taitamahine o aua hapu nei aua teretere haere kia kitekite i a raua, te mea hoki, mehemea he ope na te kaumatua, he haere kia kite i nga huanga, me nga whanaunga o etahi iwi, ka takaia te takai kakahu, te topuni, te kaitaka, te pounamu, me nga taonga nui o mua, hei mau ma ratou ki te ringa, hei oha ma o ratou whanaunga, ana tae atu ki te pa; ko tenei, he tira haere na te tamariki o aua hapu nei, na reira i kore ai e maharatia aua taonga nui o mua, a, te mea ano hoki, kahore kau aua tu taonga nei i whakawhiawhia ki te taitamariki i aua ra, ma nga tino koroheke, me nga kaumatua rangatira anake aua taonga e kitea ai. A, i aua ra i mau ai te rongo a aua hapu nei ki a ratou, ka hokihoki te tira haere a tetahi a tetahi ka haere mai o Awhitu ki Maungawhau, a, ka haere o Maungawhau ki chiefs, who counselled peace, and then both tribes would fish on the disputed grounds together. But sometimes, when they were fishing at Puponga for shark, some of the canoes of one of the tribes did not catch any shark, and were jealous when they saw how much shark had been caught in the canoes of the other tribe. The younger members of the unsuccessful party accused the successful ones of witchcraft, saying that this was why their fishing had been unsuccessful. When they had all agreed to make peace the various fishing-grounds had been shared out between the two tribes, so that if one tribe failed to catch fish on their fishing-grounds they blamed the other tribe for having bewitched the fish in the part where they were fishing. Another thing which angered the young people of Awhitu was that the Mount Eden tribe claimed to be decended from a senior family among those who came over in the canoe Tainui, and thus to be of superior birth to the people of Awhitu; this made the young people of Awhitu act in a more aggressive way towards those of Mount Eden. Sometimes this ended in blows, and war was again declared between them. But in one interval of peace the young people of these tribes exchanged visits, taking part in the ancient games of haka, kanikani, niti (a game of throwing a fern-stalk along the ground), poroteteke (stand on the head, with the legs straight up in the air), mamau (wrestling), takaihoteka (whipping-top), and tumatia (the art of fencing and defence with the spear), and many other games of those days of old. The old people did not join in these games, but only the young men and women, who could go to see each other without the usual presents taken by the old people on such occasions. If the visits had been by the old people of the tribe, each member of the party would have taken presents to be given to his or her near relative; these would have consisted of dogskin mats, bordered mats, greenstone, and all that was considered valuable in those days; each of them would have carried these things in his or her hands, to be presented as soon as they entered the pa of their hosts. But during these visits by the young people the custom of taking presents was dispensed with, as they could plead the excuse that their youth prevented them from possessing such things; it was only when men and women were of a considerable age that they were honoured by their chiefs and relatives

Awhitu. Haere ake i aua ope nei he tamariki kau, otira ehara i te tamariki nonohi nei, kao, he tangata kua mau i te moko, otira ko nga taitamariki kaumatua o aua iwi, ko ratou ko te hunga e whakapakari ake ana ki te wa e puta kupu ai ratou ki te iwi. A, i aua ra nei ka kitekite ratou aua taitamariki nei i a ratou, ka kite atu nga tane o tenei i nga wahine o tera, a ka kite mai nga tane o tera i nga wahine o tenei, nei koe, ko te tamahine o te tino tangata i Maungawhau, he kotiro pai, he wahine ataahua, kiano i moe noa i te tane, ahakoa aruaru te tane i a ia kihai a ia i pai atu ki era, a, i aua ra nei e taka kau ana ano a ia. Ka hui te hui ki Awhitu, ka haere atu te tira o Maungawhau ki reira, a, ka kite o reira taitamariki rangatira i taua kotiro nei, i a Puhihuia, a, ka mea puku aua tamariki rangatira o Ngati-Kahukoka, ma ratou taua wahine ra, ara, ka mea a ia, a ia, a ia o ratou, mana, mana, mana, otira he mea ki puku taua ki nei i roto ano i a ratou; kihai i whakina ta tenei, ta tenei hiahia, kia rangona e ana hoa, a, ka riro pea a Puhihuia i te tangata ke ano o ratou. Nei koe, he tini nga tangata taitamariki rangatira o Ngati-Kahukoka, otira ko nga tino tangata o ratou, ehara i te mea he tini ratou tokotoru nei, tokowha nei ano nga tino taitama ariki, a he maha nga rangatira taitamariki teina; ko Ponga, tetahi tangata rangatira o ratou otira ehara a ia i te tino rangatira ariki, he uri teina a ia koia tana tupu i heke ai i te tupu me te mana o etahi o ana hoa. Ka noho taua tini tamariki nei i Awhitu, a ka tae ki taua ra, ka mea tetahi o aua taitamariki ariki kia haere ratou ki te tira haere ki Maungawhau, ka korerotia ki te hapu katoa, a, ka whakaae nga taitamariki wahine, tane, o nga mea ano ia kua ahua pakeke te tupu, kia haere ratou kia kite i era whanaunga o ratou i taua pa nui nei i Maungawhau. He hotoke te wa i kiia ai taua ki nei, a, ka mea taua tini taitamariki nei me mahi e ratou ki nga mea kakara o mua, hei taonga ma ratou ki o ratou ringa mau ai, hei koha ma ratou ki nga kaumatua o Maungawhau. E takurua ana, nawai a, ka tata te puta o Matariki, ka pumahau te tau, ka pua te kowhai, ka pua te hutukawa, katahi aua tini tamariki ra, te tane, te wahine, ka kohi i te hua o te miro, hei hinu whakakakara, ka kohi i te moki, i te akerautangi, i te karetu, me nga tini pu kohu kakara a nehe, a, ka tutua ki te hinu miro, ki te tangeo, ki te hinu kohia, a, ka mahia aua mea nei, a, ka oti a te tini; nei koa, he tautahi a Ponga, kaore ana tuahine, kahore ana teina, ko ia anake, a, he mea ui e ia ki with gifts of such treasures. Now, in the days of peace between these tribes a party of young people at Awhitu decided to visit those at Mount Eden. They were young, but were of the age when young men were tattooed, and had the right to speak in any council of the tribe. On this occasion the young men and young women of the two tribes saw each other. The daughter of the head chief of the Mount Eden Pa was a noble-looking young woman, and had not taken a husband. The young people of Awhitu held a council, and determined to visit Mount Eden; and on this visit they saw the daughter of the head of Mount Eden, who was called Puhihuia, and each of the Awhitu young men secretly said to himself, ‘she shall be my wife’. In the visiting party from Awhitu to Mount Eden there were many young chiefs, but only three of supreme rank. Ponga was one of the party, but was of junior rank, and did not hold high rank as a chief among his companions. Again, a time came when all these young people from Awhitu wished to pay another visit to Mount Eden. They told all their tribe of their wish, and it was agreed to by those of mature years. This proposal was made in the winter; and, as they had time to prepare those things which young people can acquire through their own labour, each obtained the bark of trees, and grasses, and moss for scenting oil or dog's fat, to make gifts for the old people of the Mount Eden tribe. Winter was nearly over, Matariki (the Pleiades) would soon appear, and the earth would be warm. The kowhai would bloom, and later the pohutukawa would also be in flower. Then, when the time came, these young people collected the berry of the miro, and from them they extracted scented oils. They collected the moki, akerautangi, karetu, and all the other grasses and mosses used to scent oil or fat in ancient days, and these they used to scent the oil of the miro, and tangeo, and kohia. Ponga was a tautahi, the only child of his parents; he inquired of his mother how to use the bark of trees, and grass, and moss to scent the oil. He was a man of noble conduct, and not fond of much speaking, and very industrious, and displayed the mind of an industrious man in regard to the produce of his crops, giving much of this to who had need of it. When his mother heard her son's question,

tana whaea te mahi e mahia ai aua tu mea nei. He tangata pai koa a Ponga, he tangata kupu iti, he tangata ahu-whenua, he tangata rangatira a ia ki ana taonga, ara, ki ana kai e nga kia ai e tona ringa, he ngahora noa atu ma ana hoa. Ano ka rongo tana whaea i tana ui ki te hinu rautangi, ka mea atu taua whaea ona ra ki tetahi wahine hoahoa ano ona kia mahia e raua he rautangi ma Ponga. Ka hua te rata, ka titaha a Matariki ki te uru, ka tae ki te ngahuru, kua poki te rua kumara, ara, kua tae katoa te kumara ki te rua. Ka kiia kia hoe te tini tamariki nei ki Maungawhau. Ko era, ko nga tini rangatira taitamariki ariki, kua whiwhi i nga mea pai katoa, he mea hoki, he uri ariki; rongo noa te ware ki a ratou whakahau, ka kohi nei aua ariki taitamariki nei i a ratou taha hinu, me nga tatua karetu, me nga piki toroa, me nga remu huia, me nga hou kotuku. Ka mau a Ponga i ana mea i mahia ra e tana whaea raua ko tana hoahoa, a, ka eke taua tini nei i te waka. Ko Awhitu te pa i noho ai aua tini whakapiwari nei. I nga ra i mahia ai aua tini hinu kakara nei, ka puta te kupu whakahi a etahi o she asked her friend, the other wife of her husband, to assist her in making scented oil for Ponga. When the rata was in full bloom, and Matariki had passed the height of the sky, and autumn was near, and when the kumara crop had been taken up and placed in the store-houses, the young people of Awhitu decided to pay their visit to Mount Eden. All the other young chiefs of the party had a supply of presents for their friends. As they were of superior rank, they had only to give their order for the lower classes to gather scented oil for them, or to perform any other small matter; these therefore gathered together their calabashes of scented oil, scented belts made of the karetu grass, plumes of albatross feathers, and the tail feathers of the huia. But Ponga had only those trifles which his mother and her friend had made for him. He took them in his hand and embarked in the canoe, and with the others of the party launched forth and paddled up the Manukau waters towards Onehunga. While these eager ambitious companions of Ponga were collecting the scented oil and other trifles, some of them boasted of how they would gain the love of Puhihuia. One young man, while he was going one evening to the whare matoro (the house where games were played, and where the young people of the tribe slept), was heard to say, ‘O friend! how amusing it is to see the way so-and-so (mentioning the name of one of the girls), is behaving, and what a number of presents she is taking with her, as though her bold manner and her presents will find a husband for her at Mount Eden!’ The young woman mentioned by the young man answered him, back, ‘Then why are you taking the albatross feathers which adorned the head of your ancestor who died at Kawhia, and decorating your head with them? Do you think, as you are going to Mount Eden, that those albatross feathers will make you more beautiful as you turn your head about—that Puhihuia will admire you, and you will be able to gain her love?’ They joked one with the other in this way until sleep that night silenced them all. But in all this time, Ponga did not utter one word. The one calabash of scented oil which he carried in his hand was taken to oil his hair when he should join in the haka. There were seventy young people who went on the visit to Mount Eden, including some slaves as attendants; and the puhi (the young

taua tini tangata nei, ara, o te hunga kua aroha puku nei ki a Puhihuia, a, ka pakiwaha noa iho ratou ki a ratou ka tawai etahi ki etahi, ka mea tetahi ki te nuinga o ratou i te wa i hoki ai ratou ki te whare matoro, ‘E hoa ma, hei nati te mahi a mea i te hinu mana, he mea pea kia tahuri mai ai he tane mana o Nga-iwi’. Ka mea te kotiro nana te ingoa kua kiia nei e tenei e tawai nei, ‘Oti, he aha te take i mahia ai e koe nga piki toroa o to tupuna i mate ki Kawhia hei whakangahau mo to mahunga, hua noa koe i a koe ka haere nei ki Maungawhau, ma o toroa ka pai ai te whiu o to pane, e tahuri mai ai a Puhihuia ki a koe?’ He penei te ahua o te tawai a aua tini tamariki nei ki a ratou, Ko Ponga ia, kahore kau he kupu kotahi mana, ko tana ipu hinu e mau ra, he mau kau noa iho ano hei whakawahi mo tona mahunga ano, ana tu i te kapa haka. Haere ake te ope nei hokowhitu, haere ake ano ko nga tangata o Ngati-Kahukoka, me a ratou ropa ano. Haere ake hoki ko te tane me te wahine, ko te wahine puhi haere ake ano ana hoa noho i a ia; ka eke nei taua tini nei i to ratou waka, a, ka whakawhiti mai i te taha tonga o Manuka, ka whiti mai ki Puponga, ka hoe mai whaka te tauranga waka i Onehunga. A, i aua ra, he pa nui a Maungawhau. He mano ona tangata, he hapu nui te hapu nana i noho taua pa. He nui te whare o taua pa, me ona pa tauawhi i te pa nui. He nui nga rua kumara o taua pa, me ona ingoa o aua rua kai, he nui noa atu te marae o te pa matua, ko taua marae i te tino toitoi o te pa matua, a he whare matoro i tetahi pito, ki te pito ki te marangai o taua marae, ko te whare manuwhiri i te pito ki te hauauru o taua marae. He nui nga maioro o taua pa, me nga pekerangi, a, he whare katoa i te taha ki roto o nga maioro, puta katoa, tawhi noa te pa. Ko te wai o taua pa he puna kei te taha ki te hauraro, kei te ara e haere atu ai i taua pa ka anga te haere ki Te To; e kore taua puna e mimiti i te raki o te raumati. Tena a Ponga ma te hoe mai ra, a, ka kitea atu e te tini wahine kohi pipi i Onehunga, ka powhiria, a, ka u, ka haere mai, a, ka kitea e te pa nei, e Maungawhau, ka pa te powhiri me te karanga, ‘Haere mai ra e te manuwhiri tuarangi’. Haere tonu atu te iwi tamariki nei, a, ka tae atu ki te pa, a, haere tonu, me te piki tonu, a, tae noa ki te tino marae o te pa, ka noho, a, ka whaiwhai korero, ka mutu, e tahu ana te kai a te pa, ka tao, a kua maoa, women of high birth who were betrothed) had their own young women attendants. They crossed from the south side of the Manukau to Puponga, and paddled up to Onehunga. In those days, Mount Eden was a large pa with thousands of warriors, with a great many houses inside it, and outposts all around. Many and large were the kumara-pits in that pa: and each pit or storehouse for the kumara had its own name. In the most important part of the pa there was a large marae, situated on top of the hill on which the pa stood: and on the east end of this stood the whare matora, the houses where games were played by the young people. The whare manuwhiri, the reception house for visitors, stood on the west side of the marae. The ditches and ramparts of that pa were tall and wide, and the outer fences of the stockade were high and strong, with houses close up to the earthworks all round the pa. The spring of water which supplied the pa was to the north, down on the flat, on the road leading from Mount Eden towards the fishermen's pa on the beach; this spring was never known to be dry, even in the hottest summer. The canoe in which the young people were travelling came near to Onehunga, and was seen by some of the Mount Eden people who were gathering pipi there; these waved their garments, and with loud voices welcomed the strangers to the shore. They landed, and guided by the collectors of pipi they proceeded to Mount Eden. When they were seen by those in the great pa, they were welcomed by the waving of garments and the old chant, ‘Come, O stranger from the horizon’. They went on over the hard scoria flat on the east of the pa, and ascended the hill by a path that led from the Tikopuke pa (Mount St John), and sat down on the marae of the pa, where speeches of welcome were uttered by the chiefs and answered by some of the young men among the guests. Food was cooked, and a feast given to the visitors, which the senior in rank of the young people apportioned out amongst themselves. Because of the games in which they were to take part in the evening, all of them ate with feigned appetites only, pretending (as was the custom) that the food was most delicious, but eating little, lest they should feel drowsy and too full of food, and not have the agility they needed in games that evening, when they were to perform before the people of Mount Eden; for these would expect to see those taking part so agile that they could move their bodies as though the waist of each were

ka whiua te kai ra ki te tahua, a, ka tahuri te manuwhiri ra ki te tohatoha i tana kai, ka mutu te tohatoha e kai ana, otira ko nga kai a te manuwhiri ra, he mea kai whakangaio, e kai ana e whakaaro ana kia iti te kai, kaua e whakanuia rawatia kia angiangi ai te poho o te tangata, mo te turanga i te aro-a-kapa o te haka, kia tirohia atu ai te hope o te tangata, ana na, me te mea kua motu; e noho ana te manuhiri ra me te maharahara me te mea, ‘A whea ano ra ka po?’ a me te tangata whenua e pena ana ano hoki. He mea i pera ai, he kite i te tira nei he taitamariki kau, he haka te mahi ma ratou, me te pa ano hoki, te ai he kaumatua o te tini o Ngati-Kahuhoka nei hei riri i te mea he haka te mahi ma ratou, a, ao noa te ra. Na te tamariki hoki taua kai nei te haka, me te kanikani, a, he titiro kau atu ta te koroheke, a, i nga wa e mahia ai aua mahi ki te whare matoro ranei, ki te whare manuhiri ranei, e kore nga koreheke e riri ana roa te mahinga i te whare matoro, te mea hoki, na nga taitamariki taua whare; tena, ko te whare manuwhiri, he whare e moea ana e nga koroheke i nga wa e nohoia ana taua whare e te pahi manuwhiri, a ka roa te haka a te tamariki, te ai he wahi e korerorero ai te kaumatua ki taua manuwhiri, ka atiati te kamatua i taua mahi kia rongo korero ai ratou i nga tauhou. A, ahiahi kau iho ano, e whiu ana te tangata whenua, a, te mea ano, ka rupeke (poto) noa ratou ki waenga o te marae e nohoia ra e te manuwhiri, katahi ka turia te haka e ratou, ka tika he kapa, ka tika he kapa, nawai a, ka rite noa ano nga kapa haka, a, katahi ra ano ka takahia, a, e takahia ra nga kapa haka, katahi ra ano a Puhihuia ka whakaaro, te kotiro o te rangatira o te pa nei o Maungawhau, ki te wa hei putanga mona ki mua o te haka nei pukana ai, no te mea hoki ki tana whakaaro, e kore a ia e pai kia rere kau ki mua o te aro-a-kapa o te haka, engari ano kia rite te takahi, me te papaki, me te horu o aua kapa katoa, ko reira a ia te pai ai, te rawe ai, te rere ai ki mua o aua kapa ra pukana ai, nga-hau ai. Katahi ka takahi te iwi ra, a te mea noa ano, ka haratau marire ki te whakaaro a te wahine ra, tana tino putanga ki mua o aua kapa ra, o nga kapa o te haka, katahi ra ka pehia ki tetahi taha, ki tetahi taha, ae, ta te tuawahine pai hoki, whakamau noa atu ki nga kanohi o taua kotiro ra, ana me te maure ka puta ake i te pae, ka titiro te tini tane taitamariki rangatira o te tira o Awhitu ki te kotiro ra, a, mate noa ake ratou ki te pai o te pukana o te tamahine nei, a, ko Ponga te mea i mihi puku ki a ia, me te tino mate ano o tana ma- cut in two. After the feast they sat wondering when evening would come; the people of the pa felt the same question pass through their minds also, for they saw that all their guests were young men and women, who would be able to perform well in the haka and kanikani games. Such games were always held at night, when the old people of the pa might not join, so that the young folk could continue their games till dawn of day. It was usual for the young people only to take part in these games, whilst the old people were the audience. When the games took place in the whare matoro the old people could not take offence if they were kept up till day dawned, as this house was used only by the young people; but if the games were played in the strangers' house (whare manuwhiri), which in many instances was occupied by the old people and in which they slept, and as the aged often pass their time at night in talking, the games might be interrupted by a request from the old people that the young people should with-draw. Evening came at last, and all the inhabitants of the pa collected on the marae, where some of them arranged themselves in lines and performed hakas; however Puhihuia did not join the group at once, but waited for the time when she could move to the front of the haka party, and show most effectively her art in making grimaces. She decided not to join in the haka until they reached the part when they would all shake their hands, bow their heads, and sing in a perfect chorus; then she would join, and show her agility in the dance. The haka went on; all the dancers were moving in perfect time and singing in perfect harmony. She joined them. Turning her head from side to side, she made the most perfect grimaces, her eyes shining like a full moon. She was seen by the young men of Awhitu, and they were lost in admiration and love for her. Ponga watched her silently, admiring her agility and noble contortions of body, and feeling a most inconceivable love for her; but not one word did he utter to his most trusted friend. But the other young men of the party talked of the beauty of Puhihuia, praising it, and praising her agility in dancing the haka: all were lost in love, and each dared to say that he would obtain her as his wife. The Mount Eden people had given their haka, and now the Awhitu visitors had in return to give a haka to their hosts. All of them joined in this; even the slaves who had accom-

nawa ki te aroha ki taua kotiro: otiro kihai a ia i kuihi kupu ki ana hoa, ko ana hoa ia, i wairangi noa iho ki te kotete ki te hameme i a ratou nei whakaaro mo taua wahine nei; mate noa ake ratou katoa i te aroha ki taua kotiro, heoti ano te kupu a ratou katoa he mea mana, mana, mana o ratou taua wahine humarie nei. E haka ana te iwi whenua ra i te haka, a, ka mutu noa ano, kei runga ko te ope tamariki nei, ka whakanohoia he kapa, he kapa, a uru katoa atu ana ano hoki a ratou ropa ki taua haka, he mea hoki koa i pera ai, kia nui ai nga kapa kia wheoro ai te kihi a te ngutu o te hokowhitu taitamariki nei, kia haruru ai te tioro o te taringa i te haka. Ka tu nei nga kapa, a, ka rite noa ano, te tino pakinga o nga ringa i pakia ai, e papaki ana tera kapa nei, e whakataretare ana a Ponga kia puta ai a ia ki mua o taua kapa ngangahu ai, tera hoki koa te iwi whenua katoa o te pa nei kua mene (poto) mai ki te marae titiro ai i te haka o te ope tamariki nei. Te tino putanga o Ponga ki mua o te kapa, a, ka pehia ki tetahi taha tana upoko, ka pehia ki tetahi taha, ana ta te tama pai hoki, ka titiro te iwi ra ki te pai o te haka a Ponga, mate noa ake i te mihi ki te rangatira o tana tu haka. Ana koa ko Puhi- pained their female masters were allowed to join in the dance along with the chiefs of high rank, so that they would increase the number of the dancers and make the songs and chants sound louder. The dancers were arranged in lines, the dance began, all slapped their hands in unison, but Ponga kept back until he had the opportunity of moving to the front line of the dancers. All the people in the Mount Eden pa were watching. Ponga jumped forward nimbly and took a place in the front line of dancers, and, turning his head first to one side, then to the other, moved his hands and body in perfect unison with the other dancers, but in a more polished and noble manner than they, so that the audience applauded his fine performance. Now Puhihuia was sitting with the crowd of onlookers, and as she watched Ponga's noble performance her heart was quite bewildered with love for him. She determined that he should be her husband, and wished only to get as near to him as possible. But how could she do this? If she went near to him her tribe might say she had forgotten her dignity, and had lowered herself to the level of the common people, by deigning to sit near the offspring of a younger branch of the family; and that by acting thus she had brought discredit upon herself as the daughter of the head chief of the Ngaiwi tribe. When the twilight deepened into night the young people of Awhitu took the gifts to their relatives. Those of the Awhitu people who were higher in rank than Ponga, being the descendants of an ancestor senior to the ancestor of Ponga, gave huia feathers, albatross feathers, and calabashs of oil scented with the taramea to the head chief of the pa, the father of Puhihuia; and these young chiefs were invited by him to sleep in the house occupied by his family. Ponga and the remainder of their party slept in the house in which strangers were entertained. The Mount Eden people and the guests slept soundly, but Ponga was restless, tormented with the problem of how to get himself into the presence of Puhihuia. He thought for a long time, but could think of no way in which he could come near to Puhihuia, and through being in her presence, assuage a little the burning of his love for her. For a long time he lay still and silent, hoping to fall asleep, but he could not do so, and he rose and went out and sat on the marae. By chance, his slave rose and left the house at

huia te noho mai ra i roto i taua iwi te titiro mai ra ki a Ponga e mahi nei i te mahi, a, wairangi noa ai te ngakau o te wahine ra, heoti ano ko te ngakau o te kotiro ra kua mate noa ake ana mahara, kua whakaarorangi noa ake te ngakau ki a Ponga, heoti ano rapea, ka kowhana i roto i te wahine ra te ngakau mate ki a Ponga hei tane mana, ka tingia a ia e te hinengaro kakapa, ka whana ake kia tata a ia ki a Ponga, me pehea i te wehi kei kitea a ia e te iwi, kei kiia kua tutua te tamahine o te tangata nui o Nga-iwi. Ka mutu te haka, ka haere noa atu te iwi whenua ki o ratou kainga, otira ko Ponga kua tino hiahia rawa atu ki te kotiro ra. Ahiahi po kau ano, ka tae te ope ra ki a ratou mea i mahia mai ra i Awhitu, e tuku ana tenei ki tana whanaunga, e tuku ana tenei ki tana whanaunga, a, ko aua uri ariki ra ko nga mea i taua ope nei i tuakana nga tupuna ki o Ponga tupuna, ka tukua a ratou nei hinu kakara, me nga remu huia, me nga hou toroa, me nga ipu taramea ki te tino rangatira o taua pa nei, o Maungawhau, he mea koa, i tonoa taua tira ariki nei e te tangata whenua kia moe i te whare o te matua o Puhihuia, ko Ponga ma ia, i moe i te whare mo te manuwhiri. Ka moe nei te iwi whenua, me te hokowhitu o te tira tamariki nei, ko te moe ia o Ponga he moe whakatorouka kau tana, he wawata hoki nana, e pehea ai e tata atu ai a ia ki a Puhihuia. Ka mahi nei a Ponga, ka rapu tikanga mana e na ai te mate o tana ngakau aroha ki te kotiro ra, a, te kitea e ia te whakaaro, te mea hoki koa i takoto a ia kia moe, a, takoto nei, takoto nei, te moe kau ake, ka ara a ia, ka puta ki waho ki te marae noho ai, he aranga nona, he whakatikanga ano hoki to tana mokai, a, ka puta a ia ki waho, ka noho, me te haere atu ano tana ropa i muri i a ia; noho ana, a, noho ana, ka ki atu a Ponga, ara koa he pouri te po, ‘Ko wai tenei?’ Ka ki atu te ropa ra, ‘Ko au, ko to kaitonotono’. Ka ki atu a Ponga, ‘Hei nati te kore o te hiamoe i a au i te whare ra’. Ka mea atu te mokai ra, ‘He hahaka nou, he ruhi nou i te pukanatanga. E moe te mata hi aua, e ara te mata hi tuna’. Ka mea atu a Ponga, ‘Ae ra, ko te kore koa o te mahara ki nga mea o Awhitu’. Ka mea atu te ropa, ‘Ki te aha ianei?’ Ka mea atu a Ponga, ‘Ki nga mea o mua, kei te noho tupato au i a au, he mea hoki ko nga mate o te pa nei kiano i ea’. the same time, and seeing Ponga (whom at first he did not recognise) sitting in the courtyard, he went towards him and sat down near to him. Ponga asked, ‘Who is this?’ The slave answered, ‘It is I, your slave, whom you have at your command’. Ponga said, ‘How strange that I am not able to sleep in that house!’ The attendant said, ‘You have over-tired yourself in the haka, and in making grimaces: but, as the proverb says, ‘He who fishes for the sprat can sleep, but the eel-fisher must keep awake!’ Ponga said, ‘Yes; but it is also strange that I have lost all thought of Awhitu matters.’ ‘But,’ said the attendant, ‘to what do you refer?’ Ponga said, ‘Remembering the deeds of past times, I feel that I must be cautious in my conduct. The evils which in days gone by came on the people of this pa through the actions of our tribe have not been avenged.’ ‘Yes,’ said the slave, ‘that is true; but we came here as guests, and we are all quite young. What can rats do?’ Ponga said, ‘That is true; but the old proverb says, “Though the mokoroa grub be a little thing, it can cause the great koroi tree to fall”.’ The slave said, ‘Yes; but we came here for amusement and are relatives of our hosts, and we count on the fact that peace is made between the two tribes.’ ‘Yes,’ said Ponga, ‘provided that all of us keep our hands away from the things which do not belong to us. If we did not do this the consequences would be bad for all of us.’ The slave said, ‘Yes, that is so, but only you, the chiefs of high birth, dare to touch the sacred things in this pa. Men such as I am would not venture to act in such a way.’ Ponga asked, ‘Do you mean, to touch and take away—to steal property?’ ‘Not quite that’, the slave said, ‘Property is property; but there is also such a thing as sacredness in property that has life.’ Ponga asked, ‘Do you refer to Puhihuia?’ He answered, ‘Can it be hidden that the eyes of you, the noble of birth, glistened and flashed when looking at that young woman, especially when she made grimaces in the dance?’ Ponga said, ‘Friend, you speak the truth; I have become quite bewildered. Let us return to our home, lest evil befall me. I can see that those of our party who are my seniors in rank Continued on page 37