o Ponga i pai ai; ka pai ano kia riro ta koutou puhi.’ Ka korero te hui nei, otira ko te taitamariki anake i tino korero, ko te kaumatua ia, i mea ratou, na Puhihuia tana i kite, kati atu, mana ano tana e kite. Ao ake i te ata, ka kai te iwi nei, a, ka mutu, a, i te wa ano kiano te tangata i haere noa ki tana mahi, a, e noho ana ano i te marae, i te wa i kai ai ratou, ka tu tetahi tohunga koroheke ki runga, ka karanga atu ki te iwi, ka mea, ‘Hei kata te porangi o te iwi nei! E kiia mai nei tatou e Puhihuia kia haere atu ki tana hakari, a, he noho aha ta tatou? He wainamu koia tatou ki te kai nei ki te mango hei kinaki kumara a te raumati? He kino koia ki a koe kia puta te puhonga o te mango i te kohamo o te tangata? E mea ana au me karere e taua, ka ki atu ki a Puhihuia ma, hei te wa e rakaunui ai te marama, ka hoe atu ai tatou ki Awhitu ki te whakamana i tana kupu.’ Aetia ana te kupu a taua tohunga nei e nga tino tangata o te iwi nei, a, ka mea atu te whaea o Puhihuia, ‘Tena rawa maua ko taku taua te hoe atu na ki Awhitu.’ Mutu kau ano aua korero nei, ka haere taua wahine ra, ara, te whaea o Puhihuia, ki tana whare, ka mau ki ona kakahu papai, ki nga taha hinu, ki nga piki toroa, ki nga remu huia, ki te kahu kiwi, ki nga taonga nui o mua, ka takaia, ka whaona (kohia) ki te putea, ka karanga a ia ki tetahi o ana ropa wahine, kia tikina mai kia pikaua taua putea. Ka puta a ia ki te marae, ka haere ki te kuwaha o te pa, ka tu, ka karanga, ‘E hine ma, e kui ma, ko te ra tenei ki a tatou; ki Awhitu, ki Awhitu! Ka hei tau, ka raru koe, e te tane, i taku taua wahine.’ Puta kau ano ana kupu, ka hui te wahine ki a ia, haere ake hokotoru te wahine, te kuia, te wahine matua, te taitamahine, hore kau he tane kotahi, ka puta taua tini ra ki waho o te pa, ka haere, a, Onehunga. Ka tae ki te waka, toia ake, ka manu, ka hoe, hoe nei, hoe nei, a, kahore kau he kupu a ratou, hoe puku kau noa iho, hoe hangu tonu nei a waho ake o Puponga ka taka ki te au o Manukau. He ra aio koa te ra nei. Ka tu te matua o Puhihuia ki runga i te waka, ko ia hoki i te kei e urungi ana i te waka, ka pa te waha, ka mea, ‘E te pa raka, e te pa raka, e koe e noho mai na i Awhitu, hurua to maro, whawhea to maro, e mau ki te patu; tenei au ko te whakaariki.’ I te ata o te ra i hoe atu ai te waka nei, kua oho noa ake te pa raka, kua tahu po te kai, ka maoa, e kai ana, ka mutu, kua noho tupato te iwi i te pa. Ko Ponga koa raua ko Puhihuia i noho kau noa iho, hore he kupu, liking, she should have him. In the morning the people ate a meal and afterwards, before any of them had gone about their daily work, while they were still sitting on the marae eating, an old priest stood up and called out to the people, saying, ‘How foolish these people are! We are invited by Puhihuia to go to her feast; then why are we waiting? Don't we all like to eat shark with savoury kumara in the summer? Have you no longing to smell the savoury scent of shark's flesh on your breath? I say, let us send a message telling Puhihuia and the others that when the moon is full we will paddle to Awhitu according to her invitation.’ All the important people agreed to the tohunga's proposal and the mother of Puhihuia said, ‘I and my war-party will paddle off to Awhitu’. When the discussion was over, Puhihuia's mother went to her house and took her most valuable garments, gourds of oil, down of the albatross, tail-feathers of the huia and garments made of kiwi feathers, and all that was precious in those days, and wrapped them up and put them into a basket, and calling to one of her attendant women, told her to carry the basket on her back. Then she went on to the marae and walked to the gate of the pa, and standing there called, ‘Girls and women! this is our day. To Awhitu, to Awhitu! And you, you men! You will not be able to act as my war-party of women will do!’ When she said that the women of the pa crowded around her, the aged and the mothers and the girls — sixty of them in all, with not a single man among them—all of them passed through the gate of the pa and went towards Onehunga. When they reached the canoe they hauled it down and launched it. On and on they paddled and not a word was spoken; they paddled in complete silence, without a word, until they reached the mid-channel between Puponga and the Manukau. It was a calm day. The mother of Puhihuia stood up in the stern of the canoe, where she had been sitting and steering the canoe, and in a loud clear voice she called to the people of Awhitu pa, and said, ‘O you in the pa! You who are in the pa at Awhitu! Put on your war-belts, bind them around you, take your weapons of war in your hands! I, the enemy, am here!’ At dawn of the day on which this canoe paddled away, the occupants of the Awhitu pa had risen before the grey dawn and had cooked food and eaten it, and had prepared for war, and were now sitting on guard, while Puhihuia and Ponga sat in calm silence. The