wahine, te tane, te rangatira, te pononga, i haere katoa i a Ponga raua ko Puhihuia, ka whakatika, ka mau ki taua kai, ka mahora ki te marae, i te aroaro o Puhihuia raua ko Ponga, a, kai tahi ana ratou i aua kai ra. Kai puku ai nga taitamariki tane, o nga rangatira o taua tira i haere nei ki Maungawhau, ko etahi o ratou, ko nga ropa me nga wahine i kata; kai ai me te korerorero; te noho puku o etahi he hae ki a Ponga e noho tahi ra, e kai tahi ra i a Puhihuia. Ka po te ra, ka taki hokihoki te iwi i te marae ra ki te whare manuwhiri o te pa, noho nei, noho nei, a, ka roa, ka mea atu etahi o ratou ki etahi ano o ratou, ‘Me aha te waka e tau i tatahi ra?’ Ka mea atu etahi, ‘Me to ano ra ki uta’. E pari ana te tai, a, kua tutuki ki uta, ka puta tetahi o aua kaumatua ra ki waho ki te marae, ka karanga, ‘Me huri taua ki tatahi ki te to i te waka ra ki te urunga’. Ka maranga te pa nei, kihai i roa kua aua noa mai te waka ra te to ki uta. Ka hoki mai tera i te to i te waka ra, ka puta te tangata nana ra i arahi atu a Puhihuia ki te pa, ka mea, ‘E huri taua ki te whare manuwhiri’. Ka ka te rama kapara i roto i taua whare, ka poto katoa te iwi ki roto, ka mea taua kaumatua, ‘He aha he whakaaro mo taua, nei hoki te manu nei a te pipiwharauroa, kua tae mai ki to taua puni, e ki ana, “Whiti, whiti ora”. Ko wai ka hua, ko wai ka tohu, ae, he ora? Nei pea te tamariki o Maungawhau te tu nei, kia penei rawa ake apopo, tu ana i o taua aroaro. E ngaro ianei, ka hae pea ki ta ratou mahuarangi ka riro mai nei ki a taua noho ai. Heio ano te wa e kiki kupu ai taua.’ Ka tu he tangata, ka mea, ‘Naku hoki i tiki, i to mai te mokopuna a Hotunui, i wehi ai au i tena tamaiti, ana haere mai me tana patu?’ Ka mea tetahi, ‘Nana ano ra a ia i haere mai ki konei, mana taua e hauhake’. Ka mea atu te tamaiti i a ia ra te patu pounamu nei, a Kahotea, ‘Nei te patu a te matua a Puhihuia i homai ai ki a au hei maunga rongo taketake ki a koutou ko aku tupuna. Te titiro a Ponga ki taua tikanga, pikitia ana e ia ki te tikanga kohuru ana, i tahaetia mai nei e ia te kotiro puhi o taua pa. Kahore kau aku whakaaro ki te taua e haere mai nei; Puhihuia and Ponga, and ate together in their presence; but the young chiefs of the party which had gone to Mount Eden ate in silence; others, the slaves and the women, laughed, chattering among themselves as they ate. The young chiefs were silent because they were jealous of Ponga, for sitting beside Puhihuia and eating with her. It was now dusk, and the people began to leave the marae and go the house set aside for the visitors, where they sat and talked over many subjects. When they had been sitting there for a long time, some of them asked the others, ‘What shall we do with the canoe floating there off the beach?’ Some said, ‘Let us go and drag her up high and dry.’ The tide was coming in, and an old man out on the marae called and said, ‘Let us all go to the beach and drag the canoe up to the landing place.’ A crowd went, and it was not long before the canoe was hauled far up on to dry land. When the canoe-draggers had returned, the old chief who had led Puhihuia up to the pa called and said, ‘Let us meet in the visitors' house;’ and when the kapara torches had been lit in the house, and all the people had assembled inside it, the old chief said, ‘What must be our policy? The pipiwharauroa (shining cuckoo) has come to our home, and is singing, “Shine, shine to life;” but who can say, who can predict, that it be life? The young men of Mount Eden may now be roused to anger, and tomorrow they may stand in our presence; and certainly they have every reason to be jealous, as the nobly born one has come to live with us. This is the only time we shall be able to hold a council.’ One rose and said, ‘Was it I who went and dragged the granddaughter of Hotunui to this place, that I should fear the weapons of those young men? Let them come with their weapons.’ Another said, ‘She has come here of her own accord: then let her harvest our crop (lead us in battle).’ The young chief who had the greenstone weapon Kahotea said, ‘Here is Kahotea, the weapon of the father of Puhihuia, that he gave to me to bind firm the peace which is between them and you, my elders: but Ponga did not heed this token; he ignored it by acting treacherously towards me, and stole the daughter from her parents and brought here—she who was the most noble of that pa. I do