Ka mea atu te tangata ra, ‘Ano ra i uia atu ai, hua noa kei a koe na e mau ana, koia na to kupu hokohoko’. Ka mea atu a Puhihuia, ‘Tae to pakiki, kite atu ano koe i a au, e haere mai ana maua ko Ponga; a, i noho tahi nei maua i te waka nei, a ka ui ano koe?’ Heoti ano ka whakatika te kotiro ra, ka haere, ka noho rawa atu i te taha o Ponga i te waka ra. Ka hoe nei, a, ka taka ki waho ake o Puponga te waka nei e hoe ana, ka ngahau noa iho te waha o etahi i te waka nei ki ta ratou wahine ariki e mau atu nei, a, ko te kaituki koa nana ano tana tuki i tito hei whakamohio ma te pa i Awhitu. Kua tu-a-ahiahi koa te ra, a, he marino noa iho te moana, hore he hau, hore he aha, a, e rangona atu ana ano te reo tangata o Tipitai e enei e hoe atu nei i Puponga. Ka tuki te tangata ra, a, ka penei na etahi o ana kupu: Toia, tiaia, Kapakapa tu ai Te tau o taku ate; Rarapa mai ai O karu e Puhi. Toia! Ko tetahi tuki tenei: Nui noa au rongo, Ki Maungawhau ra; Ka noho tenei Ki Tipitai nei e. E hoe ana te waka ra, a, ka taka ki te au o Puponga, ka mea atu ano te tangata i te hoe roa ki a Puhihuia, ‘E ko, tenei to patu, ko te patu a o tupuna, ko te patu rongonui nei ko Kahotea.’ Ka mea atu a Puhihuia, ‘Ki a koe ano ra mau ai tau patu’. Ka ki atu te kaiurungi ra, ‘Kati rapea taku koha ki a koe, penei rawa ake e kore tatou e u ki Tipitai’. Ka mea atu a Puhihuia, ‘Nau au whakaaro; naku aku whakaaro’. Ka mea atu ano a ia, ‘Kati hoki ra ta taua tohe ki te patu a o tipuna i maioha ai; e kore te ringa ware e mau i te patu nei, hei koha mau ki enei matua ou, hei maungarongo mau me o matua o Maungawhau ki enei matua ou. He rongo te rongo o mua, he mau te mau o te moana e hoea nei e tatou, a, ehara koe i te moho e ngaro ai i a koe nga mate o te iwi ki nga ika o te moana nei te kati i era ko tenei e ko, nau to haere ki enei o tou iwi, koia ahau i mea ai ki taku oha ki to ringa mau ai, kia ai he mea, maku koe e awhina.’ and an object of disgust.’ He asked, ‘Who received the oil scented with rautangi which was taken by our young people to your pa?’ She replied, ‘It was placed on the marae and many people received some, and it was widely shared; but I did not take any.’ He said, ‘I asked my question, as I thought your remark concerning a double exchange referred to the scented oil.’ She said, ‘You are impertinent and inquisitive. You can see, and have seen, that I came here with Ponga, and am going with him; also, I sat next to him in his canoe. Yet you ask questions.’ She rose, and went and sat down next to Ponga. The canoe went on; and when they were off Puponga those in the canoe were glad at heart because they had in their canoe Puhihuia, the highest-born of all the tribe; and in his joy, the man who chanted the time for the rowers sang a song of his own composing to tell the news to those in the pa at Awhitu. It was early evening; the sea was quite calm and there was no breath of wind, so that the voices of people at Tipitai could be heard by those paddling along off Puponga. The man who chanted the time sang, these being some of his words: Pull on! Dig the paddle deep! How my leaping heart bounds As brightness Shines from thy eyes, Puhihuia! Pull on! And this is another of his songs: Though thy fame at Maungawhau Was spread aboard, and heard in distant lands, Thou deignest to live at Tipitai! They paddled on, and when they were halfway across the harbour from Puponga, the young chief who was steering said again to Puhihuia, ‘O young woman! accept this, your weapon; it is the weapon of your ancestors; it is the famous weapon called “Kahotea”.’ She answered, ‘The weapon is yours, and you must keep it’. The steersman said, ‘I shall be forced to end my overtures of kindness to you; and we will not land at Tipitai’. Puhihuia said, ‘You may think your thoughts, and I will think mine’. He said, ‘Let us end our contention over the weapon of your ancestor, which has been handed down through many generations. The hand of a low-born person shall not touch this weapon. It was offered to you as a gift