taua ki te pa. Ko koe hei muri, hei whakataki i a au.’ Haere ana raua, ka hoe mai te waka ra ki uta, ka eke nga wahine nei, a, ka hoe ano te waka ra, ka hoki ki roto a Manukau. Ka noho nei te iwi nei i Awhitu, a ka hao i te ika, ka keri i te roi, ka keri i te panahi, ka pae, ka tirekitia, ka pae whakapu ake; ka tae ka hi i te mango, ka tare i te whata, haunga ano ia te mango maroke; ka haere te tahere kuku, ka kohi te pipi, ka tahu, ka kohia, ka tuia ki te tui, ka iri, waiho ake kia maroke; ka ta i te korau, ka pae, ka tahuna, ka maoa, waiho ake; ka haere te kaiwhawhaki i te para, ka tahuna ki te hangi, waiho ake; ka haere te kaimahi paua, ka pae, ka tahuna, ka maoa, ka tuia, whakatare (whakairia) ake. A no ka tae ki te rakaunuitanga o te marama, ka hoe atu te karere ki Maungawhau, ka ki atu, ‘Hei te ra a tetahi ra ka pae te hakari.’ Ao kau ake ano te ra i kiia ai, ka hoe mai te ope ra a Nga-iwi, poto katoa mai nga tangata o te pa, ko te tino o te kuia me te koroheke anake i noho atu i te pa. Ka hoe nei, a, ka tata ki Awhitu, ka puta te kaipowhiri o te pa ra, ka karanga i te ope nei. Ka heke iho te tangata o te pa, te tane me te wahine, kakahu ai ki to te taua tu-a-Tu. Ka tae iho ki te one, ka maunu atu nga kaitaki mo Nga-iwi, u kau ano nga waka, ka werohia e nga kaitaki, ka paia te amo e te ope a Ngaiwi, ka whaia era. Tu rawa ake nga kaitaki i roto ano i o ratou kapa matua, ka tu te hari o Ngati-Kahukoka, me te noho tuturi te ope ra. Mutu kau ano te tu waewae o tenei, ka turia te hari e tera; mutu kau ano, ka apiti aua iwi nei, ka turia ano te hari, ka mutu, ka haere te ope o Ngati-Kahukoka i mua o enei, me te powhiri haere, me te arahi i tenei, a, eke noa ki te pa, ka noho i te marae. Noho iho ano, kei runga te tangata whenua, e karanga ana i tenei, kei runga hoki te tangata o te ope nei e korero ana i te pai, ka puta te kaiamo i te hakari, ka pae te kapa kai, ka tu tona tangata ki runga, ka karangatia aua kai ma nga hapu o Nga-iwi i ona rohe katoa. Ka tu te tangata o te ope ra, ara, te matua tonu o Puhihuia, ka karangatia tetahi o aua tahua kai ma nga hapu katoa o Ngati-Kahukoka, Mutu kau ano, ka tuhaina aua kai nei, ka tu, ka kai. Mutu kau ano te kai, kei runga ko te ariki do a thing, she will accomplish her purpose. Farewell, I will return to my people, and when the moon is full I and my people will be at your pa-kuwha [marriage] feast.’ All this time Puhihuia was standing listening to what her mother said; but as soon as her mother had finished, she went and pressed noses with the young women whom she had defeated, and then with the others who had not risen to fight her; then she waved her hand to Ponga, and when he reached her side, she said, ‘Let us go to the pa; you follow as my rearguard.’ They went on and the canoe landed, the young women embarked, and the canoe paddled away again into the Manukau. The Awhitu people now settled down and began to catch fish and to dig fern and convolvulus roots, drying them and putting them into store-houses and on stages. Then they fished for shark, and hung them to dry on long poles, one above the other to dry, and speared pigeons and preserved them in their own fat; collected cockles and cooked them, then strung them together and left them to dry; cut and cooked the fronds of the korau; collected the bulb of the stem of the leaf of the paraa, which was cooked for a long time and stored away; and collected the paua, which were cooked, then strung together and hung up to dry. When the moon was full, a messenger paddled to Maungawhau and said, ‘On the day after tomorrow the feast will be laid on the marae.’ Early in the morning of the appointed day, the party of Nga-iwi left in their canoes—all the people in the pa came, only the most decrepit old men and women remaining behind in the pa. They paddled on, and when they were near Awhitu, all the people waved their garments to welcome the visitors. The Awhitu people went down to the beach below, clothed as those who are going into battle [with only a loin-cloth around their waists]. When they had descended to the beach, those who were to challenge Nga-iwi moved forward. As soon as the canoes had landed, the challengers threw the fern-stalks, then ran back towards the pa, followed at full speed by the best runners among the Maungawhau people. As soon as those they were pursuing (who had not been overtaken) were in the midst of their own people, these, the Awhitu tribes, danced their war-dance. Meanwhile the guests had all followed on, and were now drawn up in war array, kneeling on one knee, looking at their hosts. As soon as the Awhitu people had danced their war-dance, the visitors