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,