parare te waha o aua tini wahine ra ki te karanga i nga harihari karanga manuwhiri. Haere nei enei, ano ka pahure i te kapa tangata e noho ra, ka whakatika nga mea taitamariki, ka whai i enei, i nga wahine nei, ko nga kaumatua o te puni ra i noho, pahure kau ano nga taitamariki o taua kapa tangata ra, ka tu tetahi o nga kaumatua ra, ka powhiri ki te hunga i te waka ra, ka mea, ‘He noho aha ta koutou, te u mai ai ki uta; kia tere te haere mai, hei ope arahi i ta koutou ariki ki te pa; waiho te hiku o te tira haere ko matou, ko o koutou pakeke. “He puapua to te whainga, he hiku taki to te haere”.’ Ka u mai aua tini tamariki ra, ka mahue te hiku, ka haere ratou i muri tata o te tini tamariki i haere ra, katahi ra ano aua pakeke ra ka haere atu i te hiku. Te take i haere atu ai aua pakeke ra i te hiku, mo te kupu a to ratou rangatira i ki atu ra ki a Puhihuia, ‘Nau tau, naku tau; kia mate rawa ake, ko taua tahi’. He mea hoki, ki te puta he taua ma Nga-iwi ki a ia, a, ki te mau tonu te hiahia a taua wahine ra ki a Ponga, ma te mate ra ano o taua rangatira me tana iwi ano o Ngati-Kahukoka ka riro ai ano te kotiro ra i ana matua; koia ra te tikanga o te hiku o te haere i whakahokia mai ai e aua pakeke ra, he tohu arai atu mo te tangata tiki mai i te kotiro ra. Ka peke te tini tamariki ra ki uta, haere ake ano a ia, a ia me tana hoe, me tana hoe, mau haere ai i te ringa hei patu, a, i haere kapa tonu aua tini tamariki ra, whai atu ana i muri i te ope e piki ra ki te pa. Ko te waka ra tena, ka toia mai e nga ropa ano o taua tira tamariki ra ki uta, poua ana nga tia i te one, herea ana te waka e ratou, a, ka mau, whai (aru) atu ana ratou i te ope ra. Kua tu-a-ahiahi koa te ra, kua tata te to te ra, ka piki te kaumatua ra, me te arahi i a Puhihuia, a no ka tata ki te pa, ka puta mai nga ruruhi me nga koroheke kongenge, ka pa te karanga, me te tawhiri i a ratou kakahu. Haere tonu atu te tokorua ra, a, te marae o te pa, tomo tonu atu raua ki te whare o taua kaumatua ariki ra, whai haere tonu atu a Ponga. A no ka tapoko ratou tokotoru ki te whare, ka mau a Ponga ki nga kakahu e putoia ra i tana upoko, ka whakahoroa atu ki te kotiro ra, ka mau a ia ki ona, ka kakahu. Ko te kahu i whatia ra hei maro mona, unuhia ake e ia, ka mau ki waho i te whare, a, whakanoia (whakairia) ana e ia ki te pou ano ana i whakatu ai i waenganui o te marae kia maroke. Ko Ponga i haere ki te whare o ona of the waves of this sea, but they are buried near to Mua; nor would it be right for you to swim in the sea where the taniwha Kaiwhare holds his rule. Come, O my child of noblest birth! Come, and you and I will live together. You have chosen what you have chosen, and I have chosen that which you have chosen; and if death comes, you and I will die together. Come, O my child of most supreme rank!’ The old chief waded out in the water and when he reached Puhihuia he offered his nose in greeting, and they hongi'd. Then he took her by the hand and led her to the shore and toward the pa, closely followed by Ponga with the garments still tied around his head. Puhihuia was still wearing only the garment she had round her waist, and Ponga also was wearing only his short loin-cloth. When the old chief and Puhihuia had passed in front of the group of weeping women, they all arose and followed the three of them with grimaces, shouting and glaring with their eyes in honour of the presence in their land of Puhihuia, the famous one, the highest-born of the tribes. Next followed the young people of the tribe. When these had passed where the old men and women were sitting, an old man rose, and waving his hand to those in the canoe, said, ‘Why do you stay on the sea? Come quickly on shore, and go with the crowd to welcome your supreme lord to our pa, and let us, the old people, bring up the rear. “The warrior has his shield, and the rearguard has its commander”.’ The young people of the canoe landed, and took their place behind the young people who followed the weeping women; and the old people closed in at the rear. The old people took this position to indicate their willingness to follow the decision of the old chief who was leading Puhihuia, when he said, ‘You have decided and I agree, so that if we are to be killed we will die together.’ By this saying he meant that if a war-party of the Nga-iwi of Mount Eden were to attack him, if Puhihuia still wished to have Ponga as her husband, then not till he and his people the Ngati-Kahukoka had been overcome in battle would Puhihuia be taken back by her people to her home. And hence the old people brought up the rear, as a sign that any attack on them would be met by resistance. When the young people jumped on shore each one carried his paddle with him as a weapon, and all followed in line of battle