tokomaha te whakaae te ra hei hokinga mo ratou. I te po o te ra ao ake ko te ra e hoki ai, ka mea atu a Ponga ki tana ropa, ‘Haere mai, haere ki o hoa, ka mea atu i taku kupu, hei te po nei ka whakatika, ka haere ki Onehunga, ka noho, ka tahu kai, ka tatari mai i a matou; kia ao ake ana te ra apopo, e tae ki nga waka o te iwi nei, ka tapatapahi i nga herehere o nga rauawa, kaua te waka kotahi e mahue; a ko to tatou waka me kawe ki waho manu mai ai. Nei te take hei kianga atu mau ki to tatou nuinga, he kupu i rongo ai au, he korero na te tini o nga koroheke o te iwi nei i te whare i noho ai au, i te whare o te matua o Puhihuia, he tataku na ratou i nga mea o mua, puta ki a Kupe, puta ki a Hotunui, puta ki a Tama-tea-pokai-whenua, a puta katoa ki nga he a Waikato ki a ia ano, ara, a nga mahi a nga hapu i puta mai i a Tainui. E tae ki to tatou waka, kia manu i waho, a, ko ratou o to tatou tira kua tae wawe atu, hohoro te eke ki te waka, ka mau ai ki nga hoe, me te noho tatari mai ki a au, tena au kei muri, kei te titiro i te whakaaro o te iwi nei ki a tatou. Noho tupato mai kia tatanga ai to tatou puta ki waho ki Awhitu, he mea hoki i tapatapahia ai nga herehero o o ratou waka, kei ai he waka whai mai i a tatou’. Ka tae te ropa ra ki ana hoa, ka rongo ratou, heoi ano rongo kau ano, ka oho te mauri o era, ka whakataka, ka haere i te po, ao kau ano te ra, kei te mahi i nga waka, a, rite rawa te kupu ako ata a Ponga ki tana ropa, a ka rewa to ratou waka, ka noho mai, ka tatari i a Ponga ma. Ka noho nei a Ponga i te pa nei, i Maungawhau, a, ka rite noa ki te wai i munaia atu ra ki tona mokai, a, ka rite. I mea atu hoki a ia, ‘Kia moiri kau ano te ra, kia ka te kai, a, ka mutu, tena rawa matou te haere atu na’. Oti kau ano te kai o te ata o te pa ra, ka mea atu a Ponga ki ana hoa, ‘Ka hoe tatou; he roa te wa moana, kia whiti ao ai tatou i Manuka. Ko wai i tohu ai e kore tatou e raru i te taniwha i te wa o te po’. He taniwha hoki to te wahapu o Manuka, ko Kaiwhare te ingoa, a, e pau ana te waka i a ia te horo; koia te kupu a Ponga i whakaaetia ai e ana hoa. Ka whakatika te ope tamariki nei, ka tatua i a ratou mo te haere, ka hui atu te tangata whenua ki te poroporoaki i a ratou, a, ka rupeke (poto) mai te iwi o te pa nei, ka whakatika te rangatira o te pa, ka mau ki tana mere pounamu, ka hoatu ki te tamaiti ariki o taua ope nei, a, ka hoatu hoki te mere a taua tamaiti ra ki te rangatira o te pa, he mea koa safety. This is why I have told you to cut the lashings of the topsides of their canoes, in order to prevent their pursuing us.’ The attendant went to his companions and gave them the commands of Ponga. On learning the nature of his orders, they were struck with fear, and rose at once, and that night in the dark went to Onehunga; and at dawn of day they took action and carried out the command of Ponga to its full extent. When their own canoe was afloat they embarked and waited for Ponga and his companions. Ponga and his friends waited till the time came which he had mentioned to his slave, for he had said, ‘When the sun rises let food be cooked, and we shall be with you.’ When they had eaten the morning meal in the Mount Eden pa, Ponga said to his companions, ‘Let us depart, for the distance by sea is great; let us leave at once, so that we may cross the Manukau by daylight. How can we be sure that we shall not be attacked by a sea monster if we have to cross in the dark?’ It was said that there was a sea monster at the Manukau Heads called Kaiwhare, who sometimes attacked and destroyed canoes. Because of this his companions agreed to ponga's words. The young people of Awhitu rose, and girded their belts ready to start. The people of Mount Eden assembled to chant farewell to them; and the head chief of the pa rose, and took his greenstone mere and gave it to the young chief of supreme rank of the Awhitu guests, who in return gave his greenstone mere to the old chief. These two meres were heirlooms, and it was in accordance with ancient custom to exchange such weapons between men of supreme rank. These two were in the direct line of descent from Hotunui. Heirloom weapons were kept by members of one head family for a time, then they were handed to those of senior rank in another branch of the same tribe. This exchange of weapons was a ratification of any terms of peace which might have been agreed upon by the tribes, and also a final pledge of the complete and genuine feeling of friendship felt by the young guests from Awhitu toward the Mount Eden people. Thus each held possession of the other's mere. When the ceremony was completed the Awhitu young people rose and departed, but some of the Mount Eden people accompanied them a short distance. The road the Awhitu party took was down the slope of Mount Eden, on the south side towards the Tatua (Three