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