hoki, he kawenga no tana ngakau ki te whai i te whakahia-ngongo o tana ngakau. Te tino omanga koa o te wahine nei, kua tata ki te taha o te toka rangitoto e tu ana i te ara, ehara, te tino omanga i oma ai, ana na, ta te kohine pai i raro tonu te upoko, heoti ano hoki rapea, ka kite mai a Ponga i a ia, ratou ko nga hoa o Ponga, he kite mai i te haere o te kotiro nei he takakino te haere, ara, he oma mai, he whai mai i a ratou. Ka mea atu a Ponga ki ana hoa, ‘E, he aha tenei? Kia tatanga tahi ta tatou haere; he aitua pea, ina hoki te tino o te kakapounamu o te pa nei e whai mai nei i a tatou’. Ano ka tata atu te wahine ra ki a ratou, he mea koa i kitea e ratou e takakino atu ana te whai a te kotiro ra i a ratou, ka whakangawaritia e ratou ta ratou haere kia tae atu ai te wahine nei ki a ratou. Ka tae noa te wahine ra ki a Ponga ma, haere tonu atu te kotiro ra, tu ana i te taha o Ponga me te manu e kakapa ana te manawa o te kohine ra i te whainga mai i a ia. Ka ki atu te wahine ra, ‘Kia ngawari te haere, ma te uaua ano ona ora e tae wawe atu ai tatou ki te waka’. Te tino haerenga o ratou, ‘Koia ano me te huruhuru manu e rere ana i te hau,’ ano koa, ‘Me te weka ka motu i te mahanga’. Ka haere te tini nei, ahakoa tane, ahakoa wahine, kahore te mea kotahi i ruhi, ‘Me te pingao i te tuauru e rere ana i te one’. Te haere nei te tira nei, me te titiro iho te pa ra, a, ka kite iho ratou i a Puhihuia ka riro i te tira ra, katahi te mano o te pa nei ka oho, ka oma a ia, a ia ki tana patu, ki tana patu, a, warea ki reira, e haere marire ana a Ponga ma, a, hoki rawa mai te pa ra ki te whai (aru) i to ratou kotiro, ka motumotu rapea te whenua e haerea nei e Ponga ma, ka takiwa noa mai te iwi o te pa nei, ka takiwa noa atu a Ponga ma, kua tatu ratou ki te tauranga waka i Onehunga, i Manuka. Ka puta te iwi ra i te pa, ka haere papahoro noa iho i te pa. Kahore kau he kaiwhakahau i te ope nei, marara noa atu, marara noa mai. Haere te tane, haere te wahine, haere te tamariki, na te ururua koa o te ara, a, na te tini o ratou, hinga noa iho etahi i etahi i te kawenga o tenei kia puta ki mua o tera, a, tae rawa atu a mua o taua whai nei, ka titiro iho ki te one i Onehunga, kua eke a Ponga ma ki to ratou waka. Ka titiro ake te tira tamariki nei ki te kaiwhai i a ratou, te tino maunga ki te hoe, a, ka rite noa ano, te tino pounga ki te wai i poua ai, ana me te pere e rere ana, whakarongo ake ki nga papa o te waka ra, kongangi kau ana. Ka kite te iwi ra, te kaiwhai i a Ponga ma, thing has taken place in the pa after we left; or how can it be that the most noble of all in Mount Eden is following us?’ The Awhitu people waited for her. She came up to them and went at once to the side of Ponga, while her heart throbbed like the flapping wings of a bird. She said, ‘Let us go swiftly; our life depends on our strength to run, for through this we shall reach the canoe.’ They all ran on, ‘like the feather of a bird, driven by the wind’, or ‘like the weka which has escaped from the trap’, or ‘like the pingao of the sea-coast, driven by the wind along the sandy beach’. All ran on; men, women, all ran onward; nor did any feel fatigued. From their pa the Mount Eden people saw Puhihuia join the departing guests of Awhitu, and each member of the tribe hurried to snatch up his weapon of war. Because of this there was sufficient time for Ponga and his loved one to pass farther beyond their reach and gain the landing-place at Onehunga on the Manukau. The Mount Eden warriors each grasped his weapon, but as they were not in the command of any leader, they ran in a confused mob down the steep hill on which the pa stood, each tumbling against the other in the hurry to follow the fleeing girl. Men, women, and children followed in pursuit, but the path was partly grown over with shrubs and grass and they stumbled and fell in their eagerness to capture her. But when those who had run ahead of their companions reached the hill overlooking the landing-place at Onehunga, Ponga and his friends had embarked in their canoe. When Ponga and his companions saw that a party was following them they used their paddles furiously, making the canoe dart out on the stream like an arrow from a bow, so that its sides trembled. When the pursuers saw that their beloved lady had gone with the Awhitu guests, they rushed at once to drag some of their own canoes into the water. As was the custom, a line of men and women collected along each side of the canoe which was to be pulled to the water, and so that all might pull together a chief gave the word of command, repeating these words— ‘Move it, move it;’ to which the people dragging the canoe gave the response, all together— ‘Slide on, slide on;’ and each pulled with all his strength. But the lashings on each side of the canoe had been cut; the side-boards came away without moving the body of the canoe; the people and the