etahi o te pokai, a, kahore he kaka kura o etahi pokai; ko au tetahi o tatou i haere i nga ra o te patu kaka a Ngati-Kahukoka, a, i tae ano au ki aua pae whenua i te akau whanga (tatari) ai i te pokai kaka. E kite ana au i te pokai rere matamua mai i raro, ka tau ki aua pae, a, he kaka kura tetahi o taua pokai, tena, e rere mai ano he pokai i muri, kahore kau he kaka kura o tera pokai, ka rewa te pokai matati, ka rere whakarunga ki Kawhia, noho tonu te kaka kura ra, a no ka rere te rua o nga pokai, katahi ra ano taua kaka kura ka rere. He tupuna kotahi te tupuna o Nga-iwi, o Ngati-Kahukoka, he kotahi te puhi o Maungawhau, noho ke mai ana i Awhitu, a, he he ranei te kaka kura o tenei pokai kia rere tahi i tera pokai ra? Kua kite au i tena e kiia na e koe; e kore tau kupu e mana i te kotiro ra, e kore ano hoki te kupu a o tatou matua e pono i te kotiro ra. Ki te mea ka ki a Puhihuia i tana ki, e kore e heke. Haere koe ki te tiki, e kore e riro ora mai, a, e kiia te ki mo te tupapaku, ehara au i te toa; he tamaiti mote u au, otiia kei taku e ki atu nei te tika.’ He hoahoa ano o Puhihuia i a ia e noho ana i Maungawhau, he puhi hoki a ia, a, e kore te puhi e noho hoa kore. Ka tu tetahi o aua hoahoa o Puhi ra ki runga, he kotiro uri ariki koa, ka mea, ‘He hoahoa ahau no Puhihuia; e mohio ana au ki ana kupu, ko te tokorua kua korero nei, ehara ena; e kore he kupu ma raua e tae atu ki taku ariki. Ko etahi o tatou kua whai kupu atu ki a Puhihuia, a, kihai rawa nei a ia i pai atu; tini a matou tawai atu ki a ia, mana katoa nga taitamariki tane o te pa nei te mea atu ki a ia, pau katoa ano hoki nga mea o Hauraki te ki, kihai rawa nei a ia i pai atu. He hanga ake te pakeke o te kotiro ra ki tana i kite ai; e kore a ia e hoki mai i a Ponga.’ Ka korero te iwi nei i te po, a, ao noa te ra, kahore he tangata i kore mana kupu. Ko te nuinga ia i mea kia kaua e hoea ki te taua, me tiki, me kai i te kai pakuwha. He nui ano ia te iwi i mea me whakaeke te pa o Ngati-Kahukoka, ka tango mai ai i a Puhihuia. A no ka ao te ra, ka whakatika te whaea o Puhihuia, ka mea, ‘E kore te para a ona tupuna e makere (marere) i a ia. He uri au na Hotunui; ehara au i te mea i kiia e taku iwi, “Na, e ko, te tane mau”. Te tini ano ia nga tane i whakaaturia ki a au e aku matua me aku tupuna, kihai rawa nei au i pai atu. Ko taku us to go and take by force she whom we most value.’ He sat down, and another young chief rose and said, ‘I have noticed the flocks of kaka which are caught on the hills near Waiuku. In some flocks there is a red kaka, in others there is none. I am one of our tribe who accompanied the members of the Ngati-Kahukoha tribe on these kaka-killing expeditions, and I was one of those who went and sat on the hills to wait for the arrival of the flocks of kaka. I have seen the arrival of the first flock from the north, and have seen them alight on the hills there; and one of that flock was a red kaka. Then another flock, which had no red kaka, flew in afterwards; but when the flock that first arrived took flight and flew away south towards Kawhia, the red kaka that had come with it stayed behind, and when the second flock took its departure, the red bird of the first flock accompanied it. ‘Nga-iwi and Ngati-Kahukoka take their origin from the one ancestor; and at Mount Eden there was but one woman noble of birth and beauty; but now she lives at Awhitu. Then is it wrong for the red kaka of this flock to fly with that flock? I have seen that of which you [the last speaker] spoke; she will not agree to what you say, nor will she agree to do as our elders say. If Puhihuia says something, she will never change her mind. If you go to fetch her, she will not be brought away alive, and speeches for the dead will be made. I am not a warrior, I am but a child fed from the breast, but I say that what I have said is the right thing to do.’ Puhihuia had women attendants while she lived at Mount Eden. She was an unbetrothed woman of high rank and, being a virgin, would never be without attendants. One of those attendants, who was also of noble birth, rose and said, ‘I am one who was attendant on Puhihuia, and I know her mind. I dispute what the last two speakers have said. Those two did not dare to speak my mistress. Some of our young chiefs did dare to speak to her, but she would not listen to them—no, not at all. All of us, her attendants, have joked with her, saying that she could have any young chief she chose of our tribe. The young chiefs of Hauraki [Thames] have proposed to her, but she would not listen to what they said. She is a most strong-willed young woman, and if she decides to do something, nothing will change her mind. She will not come back to us and leave Ponga.’