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