This is the third and last instalment of the old story ‘Ponga Raua Ko Puhihuia’, which we are reprinting from volume IV of John White ‘Ancient History of the Maori’ (1889). The English translation is based on White's one. A summary of the story so far is given on the opposite page. The Story of Ponga and Puhihuia Ponga Raua Ko Puhihuia Ao ake i te ata, kua tatua te tangata, kua mau ki nga patu, kua mohio te iwi nei ki te tikanga o te kupu a to ratou ariki, i ki ra, ‘Nana maua ko taku kotiro ka patua, a, ka mate, e taea te aha.’ He mea taua kupu e kore a ia e pai kia riro ke atu te wahine nei i tana i pai ai, a, nana ka puta te taua tiki mai, e kore e tukua, a, ko te iwi nei ko Ngati-Kahukoka, kia maia te pupuri. Kahore kau he tangata o te iwi nei i noho noa, tatua katoa; ka maoa te kai o te ata, ka pau, ka noho, ka titiro ki roto o Manukau, kihai i ata tikaka te ra, ka kitea atu te waka ra, hokotahi i runga e hoe mai ana, i miri haere mai i te tahataha o Paruroa, a, Puponga, a no ka puta ki te au o Manukau, ka kitea atu e tenei. Noho puku tonu te iwi nei i Awhitu, ka tae ki nga kuwaha o te pa titia iho, ko nga tino toa i waho. Hoe mai ra te waka ra, a no ka tata mai, ka tu a Puhihuia ki runga, ka heke ki raro ki tatahi, e hoe mai ana te waka ra, a no ka kitea mai a Puhihuia e ratou, ka pa te waha o te kotiro ra, ka karanga atu, ‘Kati te hoe mai; hei kona tau (manu) mai ai.’ Ka ui atu ano a ia, ‘Ko wai te haumi mou i hoe tutei mai na koe?’ Ka kiia mai e era i te waka ra, ‘Ka Nga-iwi katoa te hoe mai nei.’ Ka mea atu ano a Puhihuia, ‘He hoe aha mai tana hoe mai?’ Ka kiia mai, ‘Ko koe, kia hoki atu.’ Ka kiia atu e Puhi, ‘Haere e hoki, ka ki atu, hoe mai ko tana kite pena mai me au e tu atu nei, ko taku hoki ora atu, e kore. Kaua e whakahoroa te iwi ki Paerau, kati te mate ki a au anake. E kore taku tane a Ponga raua ko tana iwi e noho hangu, ka whai kupu ano ratou. Haere e hoki, ka ki atu ki aku tupuna, ki aku matua, he kawei ano tena no taua In the grey dawn each warrior bound on his war-belt and took his weapon, for each knew the meaning of the words of their lord and leader when he said, ‘If I and my daughter are killed, it cannot be helped’. He meant that he would not allow Puhihuia to be forced to abandon that on which her heart was set, and if a war-party came to take her away he would not allow her to be taken, and Ngati-Kahukoka must be brave to keep her. Not one of the tribe sat inactive; all girded themselves in readiness. When the morning meal had been eaten they all sat in the pa, looking over the waters of the Manukau. The sun was not yet hot when the canoe was seen with twenty paddlers on board, hugging the shores of Paruroa. It came on to Puponga, and when it had entered the Manukau, those on board could be seen. The people remained silent in Awhitu; they went to the gates of the pa and closed them with stakes, and the best of the warriors remained outside the stockade. The canoe paddled on, and when it was close Puhihuia rose and went down to the beach; the canoe still paddled on, and when those in the canoe noticed Puhihuia she called to them and said, ‘Stop, paddling towards me; stay where you are.’ Then she asked, ‘You who have come as the reconnaissance party, who are to support you?’ Those in the canoe answered, ‘All of Nga-iwi are following behind us’. Puhihuia said, ‘And why do they come here?’ Those in the canoe said, ‘So that you will return to your home.’ Puhi said, ‘Go back and tell them that if they come they shall see me only as you do now; I will never return alive. Do not send the people to the world of the spirits, but let mine be the only death. My husband Ponga and his tribe will not sit in silence, but will speak. Go back and say to my grandparents and fathers that they are descended from the same ancestor as is this tribe. I have found for