tera ki te remu o tana maro, ka pa te umere o te tira wahine e noho kapa mai ra. Ka whiua ano te wahaika a te wahine ra ki a Puhihuia. Katahi ra ano ka pehia atu e Puhihuia, ko te karo, ko te arero o tana taiaha ki te poho (kopu) o te wahine ra, takoto ana tera i te one. Katahi ra ano ka tu mai tetahi wahine ano me te mere pounamu i te ringa. Ko te mere anake, hore kau he tau, he pounamu hou, kiano i whiua ki te tangata. Ka tu mai taua wahine me tana patu, ka pukana haere mai ki a Puhihuia, ka tata noa ano, ka whiua te patu ra ki te mahunga o te kotiro ra, tahi ano ka mauitia te patu a Puhihuia, pa ke ki te ringa o tera, rere ana te pounamu ra i te ringa, tau rawa atu i te one, noho ana tera. Nei koa, e titiro mai ana ano te pa ra, me nga tangata i te waka ra, me Ponga hoki e noho puku mai ra, me te tuohu ki raro, uhi ai tana upoko ki tona. A no ka rere te patu pounamu a tera, katahi ano te whaea o te kotiro nei ka tu ano ki runga, ka karanga mai ki a Puhihuia, ‘E ko, kati. Kua taea te huhi o ena; taua ka hoki ki to papa.’ Ka karanga atu a Puhi, ‘E hoki Kupe?’ Ka karanga atu ano te wahine, whaea o Puhihuia, ka mea, ‘E te pa ra, e koe e noho puku mai na, me ra whea atu he ara moku ki te marae o to pa?’ Ka puta atu te koroheke ariki i arahi ra i a Puhihuia i te ra tuatahi ona i tae atu ra ki taua pa ki waho o te pa, ka karanga atu, ‘Nau mai! Maku e wahi he ara ake mou i nga wawa o taku pa. Haere mai koe i a Tu, mau he ara mau e kimi (rapu). Haere mai koe i a Tahu, tenei to ara maku e waere atu i te pekerangi o taku pa.’ Ka mea ake te wahine ra, ‘Kite iho ano koe i te maia o to mokopuna? He nanakia nga tupuna ki te mau patu, a, i kore noa i a ia, e kite iho na koe. No Tahu te ara, te whati te tara o te kupu o ana kahika, a, moroki noa nei ki a ia; e kore a ia e taea. Ka tu ano tana, e kore e whati. Kati, e noho. Ka hoki au, e tae ki nga po rakaunui o te marama tena au, maua ko to hakari pakuha.’ Me te tu atu ano a Puhi me te whakarongo ki nga kupu o tana whaea; mutu kau ano, ka haere atu a ia ki nga wahine i patua nei e ia, tukua atu ana tana ihu ki era, ka mutu, ka haere atu a ia, ka tuku i te ihu ki te kapa wahine kihai ra i whakatika mai ki te patu i a ia; mutu kau ano, ka maranga tana ringa, ka powhiri i a Ponga, tae atu a Ponga ki tana taha, ka mea atu a ia ki a Ponga, ‘Hoake sitting in a line gave a loud shout of joy. Again the young woman made a blow at Puhihuia, who parried it, and with the tongue-end of her taiaha she hit her opponent a hard blow in the pit of the stomach, laying her out on the sand. Once more another young woman stood before Puhihuia with a greenstone mere in her hand; but the mere did not have the string by which it could be held tight and kept in the grasp of the person using it, and also it was a newly-made weapon which had not been used against anyone. This young woman stood up with her patu and advanced towards Puhihuia, grimacing and glaring with her eyes, until she was quite close, then aimed a blow with it at Puhihuia's head; but Puhihuia, making a left-handed parry with her taiaha, dealt a severe blow to the other's hand, and the greenstone weapon flew up into the air and landed on the sand. She who had held the weapon sat down. All this time the people in the pa and those in the canoe were watching, and Ponga also, sitting in silence with his head bowed and covered with his cloak. When Puhihuia hurled the greenstone mere from the hand of her opponent, her mother stood up in the canoe and called to her daughter and said, ‘Daughter, stop now. You have defeated them all. Come back with me to your father.’ Puhihuia said, ‘Will Kupe return?’ [When once someone has committed himself to a certain course of action, he will never go back until he has gained what he sought.] The mother called out again and said, ‘O you in the pa, sitting there in silence, by which path shall I come on to the marae of your pa?’ The old chief who led Puhihuia into his pa on the first day she arrived there, came out and called, ‘Welcome. I will make a path for you. I will break open a road through the palisades of my pa for you. If you come in the name of Tu, the god of war, you must make a road for yourself; but if you come in the name of Tahu, the god of peace and plenty, here is your path which I will cut for you in the outermost palisade of my pa.’ Again the mother spoke, and asked, ‘Have you seen the bravery of your grand-daughter? Her ancestors were reckless in war; and has she not inherited that power, the power shown in her actions that you have just seen? And even if the god of peace and plenty is her guide, nothing of what she wishes is left undone. She cannot be overcome. If she says that she will