ki te whare nana koe ka moe, ae, nana koe ka kore, ae, otira kia manawanui. Kia mau to mauri ora i a koe, he kai te kai, me kai, me kata, me korero, ko te pouri ou e pouri na me whakakoromaki ki roto i a koe, a hei te ahiahi ka maminga e koe he mate wai tou, a ka karanga e koe ki a au, otira ko au kia mamao noa atu i a koe, hei te whare ke noa atu au noho mai ai, a me whakatuturi e au, kia nui ai to karanga i a au, ki te wai mau kia kawea e au, a, te rongo noa ake koa au. ‘Ma reira pea te matua o te kotiro ra ka rongo ai ki to reo, ki to tono wai mau e whakatuturitia nei e au, ma reira pea a ia ka tono ai i tana kotiro ki te kawe wai mau, ma reira pea taua matua ona te mea atu ai ki tana kotiro, “E ko, he aha i waiho ai te manuwhiri ra a Ponga kia karanga noa ana ki tana ropa ki te kawe wai mana, te kawea atu ai he wai mana e koe”. A, ka rongo pea te kotiro ra, ka haere ki te kawe wai mau, a ki te haere a ia ki te kawe wai, hei reira koe ka whai (aru) atu ai i muri, a kia tae ki te puna ra, hei reira korua noho ai, whai korero ai, a, e kite koe ka whakatika te kotiro ra ki te tiki wai mau, ka whakatika a ia, ka haere, hei muri tata koe ka whakatika ai ano hoki, ka haere ki waho, otira ka whakatika koe, me penei na e koe he kupu mau, “Kei whea ra te pononga hoi (turi) nei? Tukua atu au ki te kimi (rapu) i a ia, a tae te whakatuturi o te taurekareka nei, kia penei rawa ake te angaanga (upoko), wahia ana i kona”.’ Ka whakarongo puku a Ponga, a, ka whakatika raua, ka haere ki te whare; moe nei, moe nei te whare ra, ano ka rikoriko te ata, ka kakarauri, a, ka oho te tini i roto i te whare manuwhiri, ka ka te kai, ka maoa, e kai ana me te toe tonu a Ponga. Na tana ropa i whakanoi (whakairi) he kai mana, a, oho rawa ake a ia, kua tikaka noa ake te ra, ka kai te tangata nei i nga o i tiakina ra e tana ropa mana, a, ka haere a ia ki te whare matoro. Roa rawa i reira, kua tu-a-to te ra, ka whakatika a ia, ka haere ki te whare o te matua o Puhihuia, ka noho i reira ka titiro atu ki te kotiro ra, e korerorero ana ratou ko nga kaumatua o te pa nei, a, kihai i roa ka heke te ra ki te rua, a ka po, kei te takaro te iwi ra i te whare matoro, kei te kanikani ano te iwi ra i te whare manuwhiri, otira kihai a Ponga i ahu ki aua whare; i noho tu-a-mokemoke ano i te whare i te kotiro ra; ko te kotiro ra koa, i noho tonu ano hoki i te whare, ratou ko tana papa, me tana whaea, me nga tino tangata o te iwi nei, o Nga-iwi. not go and get some for him?” And if the young woman obeys her mother, and goes for water, you can follow as she goes to the spring, and will be able to talk to her. But if she goes for water for you, and you follow, as you leave the house let those within hear you say, “I wonder where that deaf slave is. I will go to find him. How disobedient that slave of mine is! It will not be long before I crack his skull”.' Ponga listened in silence to all his slave had said, then they rose and entered the house. All of them slept; the light of the coming day glimmered faintly, and day shone forth. When they arose the morning meal was cooked and all but Ponga ate, but his slave kept some food on one side for him, hanging it up on a stage, and when he awoke it was past midday. He ate the food, then he went to the whare matoro. He stayed there until it was nearly sunset, then entered the house of the mother of Puhihuia. He sat and admired her while he listened to the conversation of the old people, who were talking about ancient history and deeds of battle. The sun had set; games were being played in the whare matoro and a kanikani was being performed in the house for the reception of strangers. Ponga did not go to either of these houses but sat moodily in the house with Puhihuia, with her father and mother, and with many of the old people of the pa. These old people were amusing themselves by repeating the history of the tribe from the days of their coming from Hawaiki in the canoe Tainui; this recital was given in honour of Ponga, to acquaint him with that part of their history. It was stated that he belonged to a junior family of those who were descended from Hotunui. The old people told of the acts of their ancestor which took place after the landing at Aotea, with the wars which were waged from the time of Hoturoa to the days when he came into the Hauraki district; the travels and deeds of Tama-tea-pokaiwhenua; and the acts of the Ngatiawa tribe when they were in occupation of the Hokianga district; with those of kauri, and his migration to the districts of Tauranga and Taranaki. The old men continued to talk of this until some of the audience left and went to their own houses, and those who were left in the house went to sleep. Ponga did not return to the whare manuwhiri but remained in the seat he had occupied all day, and slept there. He awoke and felt thirsty, and called for his slave