tupuna kotahi; a, naku ake ano taku i kite, ko taku ringa mau ano tenei, a, te Po atu ana. Ko taku moe i taku tane kahore ano; ki te pai aku matua kia hoe mai a te wa e rakaunui ai te marama, tena te hakari pakuha a taku tane ki aku matua. E ai te mea, e haere mai aku matua ma Tu e arahi mai, ehara tena i a au; e haere pena mai aku matua, e kore ratou e kite ora i a au, tutaki rawa ake au i a ratou ko te Reinga.’ Ka hoki ake ano te kotiro ra ki te pa, e piki ana tenei, e tau tonu mai ana ano te waka ra, a no ka ngaro te kotiro ra ki roto ki te pa, katahi te waka ra ka piua te ihu kia hoki ano ki Puponga, a, ka hoki te waka ra. E korero ana a Puhihuia ki te waka ra, me te whakarongo ake te pa ra, a no ka puta ki nga kupu mau tonu a te kotiro nei ki a Ponga, ka tangi nga wahine o te pa, ka mea, ‘Ana ta te uri ariki; e kore tana e hangahanga ake, ka torere tona ki te Po, ta te ariki tana ki, e kore e ware te ngakau, maia mai ano i nga toa mau patu, a maia mai ano ki nga kohine o te aka tupuna.’ Kahore kau he kupu a te iwi ra ki a Puhihuia, a, noho noa iho a ia i te taha ano o Ponga. Ka hoe te waka ra, tae atu ki nga tangata ki te pa i Maungawhau. Ka kiia nga kupu a Puhuhuia i poroaki atu ai ki ana matua, ka rongo te iwi ra, kihai i whai kupu, a no ka po, ka hui ki te whare manuwhiri, ka noho noa iho te nuinga, ka ka nga rama kapara, ka hui te tamariki ariki ki tetahi pito o te whare, korerorero ana ratou, a, roa noa e noho puku ana te whare ra, ka wharo tetahi o aua tamariki ra, he tu-a-tangata a ia, ara, kua pakeke, he uri ariki a ia. Ka wharo a ia, a, ka tahuri te iwi, ka titiro ki a ia, katahi ra ano a ia ka tu ki runga, ka mea, ‘E aku tupuna, e aku matua, ehara taku kupu i te tino kupu, engari ko ta taku ringa i ngaki ai me waiho tena ki a au; nawal u aku, roa noa aku tau e whakaahuru ana au i ta taku ngakau i whakakoro ai, a no ka nui taku taonga ka puta ki te tau raumati, ka pua te pua o te miharo a te mano, ka tikina mai taku taonga e taku teina tino potiki mutunga, haere ana, ka riro taku taonga; nawai u aku, kaua ianei au e riri? Kua pu te ruha i a koutou, a, ko tenei, waiho kia hao te rangatahi; tukua mai me tiki, me tango mai, ta tatou Kahurangi.’ Ka noho tera ki raro, ka tu ano he tangata, he taitamaiti nei, ka mea a ia, ‘E kite ana au i nga pokai kaka e patua nei i nga pae pukepuke i Waiuku ra, he pokai kaka ano he kaka kura myself that which I like, and I shall hold to it even to the world of darkness. I am not yet the wife of Ponga, but if my parents and people like to visit this pa when the moon is full, my husband will prepare a feast for my parents. If my parents come guided by the god of war I will not blame myself; if that is the manner in which they come, they will not see me alive. I shall meet them in the world of the spirits.’ She went up again to the pa, and as she climbed the canoe still floated there, and it was only when she was lost to view that the prow pointed again towards Puponga, and the canoe returned. As Puhihuia was speaking with those in the canoe, the people in the pa heard all she said; and when she spoke of her constant love for Ponga, the women in the pa wept and exclaimed, ‘Even so! Such is the constancy of the nobly-born: she will not act in a trifling manner; she will even go to the world of the spirits rather than leave him whom she loves. That is the way that the nobly-born behave! Such hearts are never fickle; as were the brave hearts of their ancestors in battle, so are the hearts of the nobly-born daughters in love.’ The people said not a word to Puhihuia, and she went and sat down again beside Ponga. Those in the canoe paddled on until they reached the pa at Maungawhau. They delivered the final message given by Puhihuia to her parents. The tribe heard it in silence, but when night came they all assembled in the house where visitors were entertained, and most of them sat down. When the torches were lighted all the young chiefs of high birth sat in a body at one end of the house and held a conference. For a long while the others in the house sat in silence, until one of the young chiefs cleared his throat. He was a young fellow who had reached adulthood and was of chiefly lineage. He cleared his throat and when the people turned and looked at him, he said, ‘My elders and parents, my word may not be the word of wisdom, but that which my hand has cultivated must be left to me. I have for many years nurtured that to which my heart was inclined; but when my treasure had come into the full growth of summer, and the bloom of admiration from all was seen upon it, then one who was younger than me, and junior in rank, came and took it away. Why should I not be angry? You old people have seen and felt the joys of life and its power: allow us young people to enjoy them also. Now, allow