Hawaiki The Original Home of the Maori/Chapter 7

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Hawaiki The Original Home of the Maori
by Stephenson Percy Smith

Chapter 7

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2416437Hawaiki The Original Home of the Maori — Chapter 7Stephenson Percy Smith

CHAPTER VII.

SKETCH OF THE HISTORY OF THE RACE.

We may now proceed to glean from the Rarotongan traditions, supplemented where possible by those of other branches, the history of the race, from the time it left Atia-te-varinga-nui (or, as I hold, India) to the settlement of the Maoris in New Zealand, basing the dates on the genealogical tables given at the end hereof.

Atia-te-varinga-nui (or Hawaiki).

Over this land of Atia-te-varinga-nui, there ruled in very ancient days (B.C. 450 according to the genealogies) a king or ruling chief named Tu-te-rangi-marama, who is accredited with building a temple twelve fathoms high, which he enclosed with a stone wall, and named it "Koro-tuatini," or place of many enclosures. It was built as a meeting place for gods and men; and here the spirits of the ancients after death foregathered with the gods. It was a ngai tapu kakā, "a sacred glorious place," of great space within, and filled with many beautiful and wonderful things. Here were originated the different kinds of takuruas, feasts and games, by Tu-te-rangi-marama, to dignify the land. From Atia came the "trumpets, the drums, of two kinds, and the numerous evas, or dances. Here also originated the karioi^[1] or houses of amusement, singing and dancing, besides many other things and customs. Here was first originated the takurua-tapu, or sacred feasts to the gods Rongo, Tane, Rua-nuku, Tu, Tangaroa, and Tongaiti, and here also were the meeting places of the great chiefs of that period—of Tu-te-rangi-marama, of Te Nga-taito-ariki, of Atea, of Kau-kura, of Te Pupu, of Rua-te-atonga and others, and of the great priests of old when they assembled to elect the kings, to meet in council to devise wise measures for men, slaves, and children. These were the orders of men who dwelt in that land, and these were the people who spread over all this great ocean." In Atia, also originated the great wars which caused the people to spread to all parts.

In this last statement, which refers to the great wars which caused the people to migrate from their Father-land, we may probably recognise the common origin of statements in most Maori traditions, that it was great wars that originated the migration, and it of course follows therefrom as a consequence that the Polynesian race were the defeated people, and had to depart. If we turn to General Forlong's tables given on page 75 hereof, we notice the statement, "Time of great disturbances in India, B.C. 500–400," and this date accords well with that of Tu-te-rangi-marama and his father. Whether this synchronism is purely accidental or not, I am not prepared to say, but so many reasons seem to prove the Polynesian race to have been in India long prior to this date, that we may at any rate take it as a probable confirmation of the traditions. Gautama, the originator of the Buddhist religion died in B.C. 477, just about this period. If the Polynesians had left at a later date and after the spread of Buddhism, there would be some traces of it in the traditions or in the worship of the people down to the times of early European intercourse with them. But there is no trace of Buddhist doctrines whatever.

What the great temple built by Tu-te-rangi-marama was, I am quite unable to indicate, but that it was something quite out of the common is obvious, for it is the only instance in Polynesian traditions that I am aware of, in which any such building is mentioned. That it was one of the celebrated temples of Java, is quite out of the question, for they were built by the Hindoo Buddhists somewhere about A.D. 600, and we cannot allow that the Polynesians as a body were in Indonesia so late as that, though doubtless some few branches remained there, and are to be found there at this day. If this temple was of the height—twelve fathoms = 72 feet—mentioned in the tradition, or even half that height, and considering its purpose, it seems a fair inference that it

The Marae of Mahaiatea, Tahiti, in 1788.

was built of stone, or something more permanent than the usual edifices we know of in the Pacific. Of course the Polynesians did use stone in their sacred places, as witness the several pyramidal structures found formerly in Tahiti, of which Mahai-atea,^[2] Papara district, was a particularly fine specimen. But this marae was solid within, whilst the Korotuatini of Tu-te-rangi-marama had many rooms. This would seem to show that the Polynesians have a traditional recollection of a higher civilization at one time prevailing.

If we take the period of Tu-te-rangi-marama as that at which the wars above referred to commenced, and suppose—which is not at all unreasonable—that it would take a long series of years for the invading people to drive the Polynesians seaward down the course of the Ganges; if we allow 100 years for this strife to have continued, it will be about the time (B.C. 315) when, as stated by Logan (see page 69), Chandragupta, the Maurya, established the kingdom of Magadha.—Herein we may possibly see a reason for the wars referred to in the tradition, and a further reason for the migration of the people.

Forlong states (page 75 hereof) that it was about the year B.C. 300, that according to Javan tradition Arishtan Shar led to the Archipelago from N.W. India 20,000 families most of whom dispersed en route, probably in Malabar, Maladiva, and Malagassa. Is it not possible—nay probable—that these people were the forerunners of the Polynesian migration? To be followed 10 years after (B.C. 290) by the "Second Indian invasion of Java from the Kling coast, of 20,000 families who established Vishnuism." Or, on the other hand, the movement of this body of people may have been the active cause of the Polynesians moving on to the east, to the islands of Indonesia. We have again in Forlong's statement—"A large body of Desa-Sagala from Panjab went to Java B.C. 200–150," another probable cause of the Polynesian movement to the east, to Ceram, Celebes, etc. Tu-te-rangimarama, and others of those mentioned as flourishing during his times appear to have been subsequently deified into gods, which is in accord with Polynesian customs, but they do not take the same place in their Pantheon as do the greater gods of the race, Tane, Tu, Rongo, and Tangaroa.

Emblems of the Maori gods, Tangaroa, Rongo, and Maru.

Avaiki-te-varinga, or Avaiki.

From the times of Tu-te-rangi-marama downwards for fifteen generations, or 375 years, the history of the people is a blank; but at the end of that time, or about the year B.C. 65, we come to the first traces of any migration. The history says of Te Kura-a-moo, "He went to the east, to the sun-rising, and remained there, in consequence of troubles that arose between him and his sisters through a basket of matau which one sister had trodden into the mud." This appears a slight cause to have given rise to what was evidently a separation off of one branch of the race. But it is a very trifling matter that will give rise to a great war with the Polynesians. The tradition goes on: "He remained there, and there was born to him," &c., &c., the genealogy following. From the next incident in the history, I come to the conclusion that the place Te Kura-a-moo migrated to was Avaiki-te-varinga, which I take to be Java.

If we take the above date of B.C. 65 as that of Kura-a-moo, it will allow of some 300 years probably during which the people had moved from India, passing along the coasts and down the Straits of Malacca, and becoming more and more a race of navigators as their excursions extended. No doubt many would be left behind along the coasts, and probably some traces of them are to be found there still notwithstanding the ethnic waves that have passed that way.—(See ante what Logan has said on this subject).

The White Race.

There is a singular tradition existing amongst the Maoris to the effect that they learnt the art of making fishing nets from another race, and the name they give this race is Patu-pai-arehe, who have usually been considered as Fairies, or supernatural beings, with a local habitation in New Zealand. This, however, is but natural, for it is well known how common it is for all kinds of traditions to become localized in the process of time. The tradition clearly points to a time in the history of the race in which they did not know of the art of net-making; and it may further be inferred therefrom that there was also a time when the knowledge of the sea, fishing, &c., was not very extensive. We may of course dismiss the idea of the people learning this art from the Fairies as unscientific; but clearly it was learned from some other race who had more experience of a maritime or littoral life than the ancestors of the Polynesians. The Patu-pai-arehe are described as a white race, and it is said also that the Albinos found amongst the Maoris are their descendants. This of course is not true; but all through the race, everywhere we meet with it, we find a strain of light-coloured people who are not Albinos, but have quite light hair and fair complexions. With the Maoris this strain often runs in families for many generations; at other times it appears as a probable reversion to the original type from which the strain was derived. There are also traditions amongst the Maoris of a race of "gods" called Pakehakeha, who are said always to live on the sea, and are white in complexion,—hence the name Pakeha they gave to the white man on first becoming acquainted with us in the eighteenth century. There are also other names for a white man, as Turehu, Waraki, Maitai (the latter also meaning iron). It is said of the Patu-pai-arehe, from whom the Maoris learnt the art of making fishing nets, that they worked at night, and disappeared as the sun rose; and it was by a stratagem that one Kahu-kura^[3] secured one of the nets, since which time the Maoris have possessed them. They have much the same story in Niuē Island, but there it was the gods who came fishing at night, and the net was secured by a man who dived and fastened it to the coral; but it is a mere local variation of the other legend. So much for the Maori story.

But the Maori is not the only branch of the race that retains this tradition of contact with a white race, for the Hawaiian history relates that Hawaii-loa, one of their great navigators, on one of his voyages apparently in Indonesia, brought back to his home two white men, poe keokeo kane,^[4] who were married to his people. According to Fornander's genealogy this man appears to have flourished about A.D. 300, or whilst the Polynesians were probably on the move southwards towards Fiji.

The Mangaian people, according to Dr. Wyatt Gill, call the keu, or light-coloured people, Te anau keu a Tangaroa, the light-coloured offspring of Tangaroa, the latter being their principal god, whilst he is the Neptune of the Maoris.

We thus see that there is evidently a dim recollection of a white, or light-coloured, people retained in Polynesian traditions. When we come to enquire into the origin of this story, it is most natural to ascribe it to contact with a light-coloured race in very ancient times. It is difficult to conceive of a brown race inventing such a distinguishing racial characteristic had they not actually seen it. Prior to that time all experience would go to prove that mankind was of the same brown tint as themselves, or of the darker races they must have been acquainted with. The very names the Maoris give to these white people are peculiar: Patu-pai-arehe cannot have a meaning given to it as can most other names; nor can Waraki; in fact I believe both names to be corruptions of words of some other and foreign language learnt in ancient days from a foreign race.

If we allow that there is sufficient warrant for believing this contact with a white race, it is most likely to have occurred on the shores of India or the westernmost parts of Indonesia. Therefore, the two entries supplied by Forlong (see page 75 hereof) as follows:—"Probable date of the Phœnician inscription, South Sumatra, B.C. 450," and "Nearchus supposed to have sailed to Sumatra B.C. 323,"—may be a possible indication of the sources of the Polynesian traditions, and either the Phœnicians or the Greeks may have given them the fishing net. It was during this very period, if we trust the Rarotongan genealogies, that the Polynesians were migrating along the coast of Burma, the Straits of Malacca, Sumatra, and Java.

Sojourn in Indonesia.

It is impossible to tell from the information given in the traditions how long the Polynesians remained in Indonesia before pressure urged them onward to the Pacific, nor what the cause of the movement was beyond the mention of wars and other troubles, which may be inferred from other things rather than from any definite statement, except in the Marquesan Chants, which expressly refer to the wars, murders, famine, &c., and also show that some of them were taken into captivity. These events occurred in Papa-nui and Ahee-tai, several of them in the time of Atea, who has been shown to have lived about the first century, and the islands mentioned are clearly in Indonesia. Probably we may see in Forlong's statement, quoted on page 75 hereof, "Indian Malas, or Malays, Yauvas or Javans, Bali, and others were all over the Peninsula and the Archipelago B.C. 125," a prime cause for the easterly movement of the Polynesians, which probably setting in about that period, forced them to the east, and caused them to seek new homes for themselves.

Whatever powers of navigation the people may have possessed prior to their arrival at Java (Hawaiki), the vast number of islands in the Archipelago would induce a, great extension of their voyages, and generate a seafaring life, through which alone were they able at later periods to traverse the great Pacific from end to end in the remarkable manner that will be indicated. In the Archipelago, where most of the islands are forest-clad to the water's edge to this day, the water was the principal highway, and this necessitated constant use of canoes; whilst the location of the various branches of the people on different islands with considerable spaces of sea between, would induce the building of a larger class of vessels. It certainly seems from the very nature of the surroundings that Indonesia was the school in which the Polynesians learnt to become expert navigators.

If, then, the people lived in Indonesia some three or perhaps four centuries as the traditions seem to indicate, it is to be expected that some of its peculiar features, as contrasted with the later homes of the people, ought to be preserved in tradition: such, for instance, as some of the animals there found,—animals that often test the powers of man to overcome, and of which there is nothing similar in Polynesia. I think in the following notes abstracted from the traditions, we may see a reference to some of the wild animals of Indonesia:—

First, with respect to the snake. There is a harmless reddish snake in Samoa, which the natives do not fear in the least, and also in Fiji, I am told. It is called in Samoa a ngata, a name the Maoris apply to the snail. Whether this is connected with the Indian word naga for a snake I am not prepared to say. In the Maori ear-ornament, called a koropepe, the snake is clearly shown with long curling body, tail, head, eyes, &c. Some people fancy they see in this a representation of the eagle-headed snake of the old world mythologies. The snake also occurs in the carvings. This is particularly noticeable in the large boards of a carved house inland of Opotiki, where two snakes, each about 15 feet long, are faithfully depicted. The name moko to be found in the dialects of several islands, appears originally to have represented a snake-like animal, though now it is applied generally to a lizard. It is probable that some of the Maori stories referring to a large animal that was able to hold on to the branches of trees by its tail, and there defend itself against its pursuers, was a snake.

All these monsters have left a deep impression on the Maori mind, and it is quite possible that we may see in those of a snake-like character, the dim remembrance of Indian snake worship, which was so common amongst the Dravidian tribes, who were their nearest neighbours on the west. Fornander (loc. cit., p. 43) says: "Traces of serpent worship, another peculiarly Cushite outgrowth of religious ideas, occur in Polynesian traditions, when reference is frequently made to the moko or moo, enormous powerful reptiles or serpents, evil beings generally, to be propitiated by sacrifices and offerings. In the Fiji group, where so much of ancient Polynesian lore, now forgotten elsewhere, is still retained, the god Ndengei, according to some traditions, is represented with the head of a serpent and part of the body of a serpent, the rest of his form being stone."

Of some one of the feline animals they have retained a recollection; whether referring to the tiger of India or the Malayan Peninsula, or to some other animal of that family, is doubtful. In the story of the snaring and killing of Matuku, a man-destroying monster, it is stated that the urine of the animal is very hurtful. This is characteristic of feline animals, but applies to none that the Polynesians could have met in the Pacific.

The alligator has given rise to innumerable stories. The Maoris have probably some hundreds of them, all relating to adventures connected with and the slaying of them; but, as so often happens, the tales have become localized. The name given them is taniwha, or ngarara, or moko-roa, and the description of them is exactly that of the alligator, with fierce jaws, spiny backs, and powerful tails.

It is natural to suppose that if the Polynesians once dwelt in Indonesia, they would retain some recollection of the orang-utan, or other monkeys of those parts. In the story of the voyager Tura (in which occurs the name Wawau, which has been shown to be somewhere in Indonesia), he is said to have married a woman of the Aitanga-a-nuku-mai-tore people, who knew not the art of fire-making, and "lived in trees on the wharawhara (Astelia plant) and kiekie (Freycinetia plant). In form their chests and waists were large, and their heads were small. They were not human beings."^[5] The wharawhara here is no doubt the pandanus, the ordinary name for which is fara, fala, hara, ara, according to the dialect. The people whom Tura came across were probably orang-utans; it is a subsequent embellishment his marriage with one of them. Mr. White gives the translation of the name of this people as "offspring of the red eye"; but there is another meaning of the name which describes the lascivious actions of monkeys.

In one of the Nga-Puhi (Maori) traditions collected in 1839, we find this statement: "The island from which the ancestors of Hehi came, was rich in productions; the kumara grew wild in the open places of the island of Waerota and the people lived on the fat of the land. * * The ancestors said that the animals of some of the large islands near where they dwelt were very large, that is, the island of Waerota from which they migrated. * * The islands were exceedingly hot, so that men went naked all the year round, wearing nothing but the maro or waist cloth." * *

The Papuan Race of Indonesia.

Again, there ought to be traces of some recollection of the black or very dark brown Negritto races of Indonesia, called Papuans, which name is said to be derived from the Malay word Puapua, frizzled hair. Students of New Zealand history are aware that in the Maori traditions there are incidental notices of an ancient people called Manahune or Manahua, who are by some supposed to be a diminutive race, and somewhat like the elves of old-world stories. But they are not said to have lived in New Zealand. This people is also known in Hawaii under the same name, where they are described as somewhat like those of the Maori traditions. They appear to have been at one time very numerous, and lived in the mountains, but were in a state of subjection to the Hawaiians, performing for them many works that required great numbers, in order to complete the task at once. Like the Patu-pai-arehe of New Zealand story, these people are said not to like the daylight, but worked at night. Many of the heiaus and some of the loko-i'a, or fish-ponds, of Hawaii are said to have been built by the Manahune. Again, in Tahiti we find mention of the same people, Manahune, who in Ellis's time formed the lower orders of the people. But they were an ancient tribe, or people, for Miss Henry tells me that the Tahitian expression Ari'i o te tau Manahune refers to the time when kings were born to the plebeians of Tahiti, begotten of the gods, and not wearing the chiefly maro-ura, or scarlet girdle, the insignia of the ruling chiefs of Tahiti. In a Paumotu genealogy in my possession, I find one of their chiefs named Tangaroa-Manahune, who lived many generations ago; and it is known that there was a tribe in old times in Mangaia named Manaune. We shall find later on a reference to them in Rarotonga history, where they are again referred to as little people. The word manahune, both in Maori and Rarotonga, means a scab, or mark on the body. None of the accounts I have seen infer that these people ever differed in colour from the brown Polynesian. The Patu-pai-arehe or Turehu of the Maori, on the contrary, are distinctly stated to be white or light-coloured, and had the Manahune been of that colour, or black, the fact would probably have been mentioned. It may be that the origin of the name is due to the people who bore it being marked with cicatrices (manahune). Fornander seemed to be of the opinion that this was a racial name applied by the Polynesians to themselves in ancient times, and derived from one of their remote ancestors named Kalani-Menehune; but from Maori and Rarotonga accounts, they appear rather to have been an alien race. The vague notions the Polynesians generally now have in regard to the Manahune—their living in the mountains and forests, the wonderful powers of sorcery, &c., accredited to them—seems to point to their having been a race living in the remote past conquered by the Polynesians, and probably often enslaved by them. In fact, the traditions no doubt point to the Papuan or Melanesian race, who, it is well known, mark their flesh in gashes as an ornament, instead of tattoo, as with the Polynesians.

There seems to be two possible or probable theories to account for the Manahune. Either they were the first migration into the Pacific, or they were one of the races the Polynesians came into contact with in Indonesia, or further to the west, and some of whom they brought with them in their migrations as slaves. In this latter case, the stories of their having inhabited Hawaii and Hawaiki are Indonesian events localised in process of time in the Pacific homes of the Polynesians. The latter theory is probably the more consonant with what is known of the Manahune. It would be quite in keeping with what we know of Polynesian customs, that on conquering the Papuans they came in contact with, they would enslave them, and carry them with them in their voyages to form part of their crews. Large numbers of the women would be enslaved and taken as wives, and hence the Papuan element in so many Polynesians of the present day. But this element was doubtless much increased during the lengthy sojourn of the Polynesians in the Fiji group. All history, tradition, and observation go to prove that Indonesia was occupied by this Negritto race from the very earliest times, and the Polynesians must have had constant communication with them, making war on them, ousting them from the lands, and enslaving them.

The same Nga-Puhi tradition which was quoted a few paragraphs back, goes on to state, "Some of the people of those parts were very black, a people who smelt very strongly when near, * * their hair was bunched out to be stiff and appeared in tufts, and their appearance was ill-favoured." This is, in brief form, a fair description of a Papuan or Melanesian.

Maui, the Ancient Hero.

During the period that the people were dwelling in Avaiki-te-varinga, which is certainly in Indonesia, we meet with the story of Māui, the great Polynesian hero or demigod. He is said by Rarotonga history to have been the son of Tangaroa, by the wife of Ataranga (Maori, Taranga), named Vaine-uenga. It seems that this Tangaroa was really a man, and not the god of that name, though in the process of time the attributes of the latter have been in some cases ascribed to the man Tangaroa. It is scarcely necessary to say that Tangaroa has been used as a man's name from remote times down to the present day, as a reference to the genealogical table at the end hereof will show. I suppose this particular Tangaroa to have been one of the adventurers and voyagers of the Indonesia sojourn; and he is accredited with having discovered a new kind of food, or fruit, the name of which, however, does not throw much light on what it was. It is called in Rarotongan history ui-ara-kakano,^[6] and was found by Tangaroa on the beach; it was white in colour, and became a common food of the people, almost to the exclusion—as history says—of the vari, or rice. Tangaroa met with some notable adventures with a monster fish called a Moho-roa-i-ata,^[7] which is probably intended for an alligator, and which "fish" with a stroke of its tail, inflicted a humiliating defeat on Tangaroa. Tangaroa married Ina, the daughter of Vai-takere; and if this is the same person as mentioned in the genealogical table, the period must be fixed as early as the first century.

We find the names of several countries or islands mentioned that Tangaroa visited (besides the skies), such as Rangi-ura, Vai-ono, Avaiki, Vairau-te-ngangana,^[8] Raronuku,^[9] Rangi-make, &c.

Vai-takere, Tangaroa's father-in-law, is accredited with the introduction of the bread fruit to the knowledge of his people. The story about it is overlaid with mythical incidents, as are so many Polynesian tales, but there is no doubt a substratum of historical fact. It appears to have

A Fijian, Polynesia-Melanesian type.

been first discovered growing in the mountains. There were great rejoicings at the discovery. Vai-takere's wife is accredited with having produced the ii, which is, I think, the Tahitian ifi, ihi, or chestnut,^[10] called also by the Rarotongans mape. The story says that two new foods having been discovered in Avaiki, the use of vari, or rice, was abandoned.

Notwithstanding the fanciful dress in which we find these stories in the original, they point strongly to the first arrival of the people in a strange land, where new kinds of food were discovered.

The bread fruit is stated by De Candolle in his "Origin of Cultivated Plants" to be a native of Java. "The bread fruit is evidently a native of Java, Amboyna, and the neighbouring islands; but the antiquity of its cultivation in the whole of the archipelago, proved by the number of varieties, and the facility of propagating it by buds and suckers, prevent us from knowing its history accurately." The rice of course grows in Java at the present day, and I hold the probability is the Polynesians first introduced it there from India; and it is also tolerably certain that they brought the bread fruit from Indonesia with them on their migrations, for the varieties now growing in Polynesia are seedless, and can be propagated only by suckers. It is clearly not a native of Polynesia.

At this time the people were apparently divided into tribes, for we find the names mentioned of Ati-Apai and Ngati-Ataranga, both Ati and Ngati being tribal prenominals.

The hero Māui is said above to have been the son of Tangaroa. It has long been thought by some people that Māui, or one of the Māuis, was in reality an early voyager into the Pacific, who through his exploits has been clothed by succeeding generations with the miraculous deeds of a god. The Rarotongan story seems rather to bear this out, whilst at the same time relating much of the marvellous. After describing his nurture in a cave and his wonderful uprising therefrom, which reminds us of the Tahitian story of Hono-ura,^[11] it then relates his overcoming the sea monster Moko-roa-i-ata to avenge the insult to his father, after which he started on his travels. During this voyage—if it may be so called, but no mention is made of a canoe—he visited and fished up Mani-hiki Island, north of Rarotonga,^[12] then went to Tonga-ake, which is the name of the east side of Tonga-tapu, then to Rangi-raro, to Rangi-uru, to Avaiki-runga (the Tahitian group), to Vaii (the Hawaiian group), to Ngangai, Te-aro-maro-o-pipi, then south to the Marquesas, the several islands of which groups are referred to as Iva-nui, Iva-rai, Iva-te-pukenga, Rauao and Iva-kirikiri,^[13] then westward to Paumotu, Tahiti, Raiatea, Porapora, to Atiu, Mangaia, and Rarotonga of the Cook group, from whence he returned westward, and finally to Na-vao, the place of departed spirits in Avaiki. It was on this voyage also that he visited U-peru, which on a former page I have suggested may be Peru.

There are some things worthy of note in this expedition. I would particularly call the attention of Hawaiians to the fact that Māui is stated to have called that group Māuiui, in remembrance of his efforts in "lifting up the heavens" and he gave it another name, Vaii (or Vaihi or Waihi,^[14] known as such both to Tahitians and Maoris), and a third name he gave was Ngangai. Now in Hawaiian this would be Nanai; and as the change from r and l to n is common in Polynesian, we may see the origin of the name of Lanai Island, off Māui, Hawaiian group. It is stated that Māui named this last island on account of the ui-tatauanga, or "tattooing with the ui," or tattooing comb. It was in Avaiki-runga (which by one account is made to include the Hawaiian Islands) that he visited Mauike, te pu o te āi the lord of fire, whose daughter—amongst others—was Pere (the Hawaiian fire goddess Pele). Now this is a remarkable deviation from the Maori and other stories relating Māui's visit to Mahuika, the god or goddess of fire, whose residence is always said to be in the nether world: here it is said to be in Hawaii; evidently a reference to the volcanoes of that group. I am not aware whether any of the ancient names of the Hawaiian Islands bears any resemblance to Te Aro-maro-o-pipi,^[15] but the Hawaiian Island of Māui is clearly that indicated above as Mauiui.

I would suggest that Māui's "lifting up of the heavens" is a metaphor used to describe his onward course from horizon to horizon "where the sky hangs down," and his penetration into new seas beyond the limit of the knowledge of his compeers. The lifting—in fact—of the clouds of ignorance by the discovery of fresh island worlds. This has an analogy in the Maori account of "felling with an axe" the storms and difficulties they met on the voyage to New Zealand in later times.

Whether the theory hinted at above as to Māui being a real historical person or not is correct, must be left to the decision of some one who will study the whole body of legends relating to him as derived from all branches of the race; but the Rarotongan account in a measure supports Fornander's hypothesis that this series of legends is older than the migration into the Pacific.^[16] There have been very many Māuis in Polynesian history, and in process of time the deeds of some ancient and mythical Māui have become confounded with those of men who lived in later ages. The Rarotongans do not, so far as I know, trace any descent from Māui of this period, though Hawaiian's and Maoris do from one who lived in a later age.

Arrival in Fiji.

From the period of Vai-takere, when, as appears undoubted the people were living in Indonesia, down to that of Tu-tarangi, whose epoch has been shown to be about A.D. 450, there is again complete silence as to the doings of the people, and nothing whatever is related of the sixteen ancestors who separate the two people mentioned. In Tu-tarangi's time the people were living in Fiji, for that place and Avaiki are named as his country, which from the names of other places now for the first time mentioned, such as Amama^[17] and Avarua, means Avaiki-raro, which name—to the Rarotongans—covers the Fiji, Samoan, and Tonga groups. It is probable that, during this period of 450 years between Vai-takere and Tu-tarangi, that the people had moved on from Indonesia to Fiji, and had occupied part of the latter group. It is obvious from the incidental references in the legends that they were there in considerable numbers at this time, which would lead us to infer that their occupation of that group had already extended over some time. Fornander quotes the year A.D. 76 as corresponding with the commencement of the Malay Empire in the Indian Archipelago, and "then commenced those wars against the Rakshasas, the Polynesio-Cushite pre-Malay inhabitants, which ended in their subjugation, isolation or expulsion throughout the archipelago. Eighty years from that time bring us to the period of Wakea, and the same time possibly brought the Malays from Java and Sumatra, where they first set foot, to Timor, Gilolo and the Philippines."^[18] But by the method of computing dates used in this work, Wakea's period would be about the year A.D. 390, and this is probably more reasonable. This intrusive Malay race—if they were Malays, no doubt they were the Malas, &c., referred to by Forlong who began to spread over the Archipelago about B.C. 125—would not probably in eighty years have spread all over the Archipelago in sufficient numbers to have expelled the Polynesians. No doubt there was a time when the two races were in contact, and the Malays learnt from the Polynesians some words of their language, together with some of their customs. On the other hand, it is very probable that part of the Polynesian race never left the Archipelago, and that the Polynesian influences on the Malay language and customs may have been derived from those who remained.

The people called by A. R. Wallace, Galela, and who live on the northern shores of Gilolo, are, in all probability, remnants of the Polynesian race, Mr. Wallace describes them ("The Malay Archipelago" p. 325) thus: "They are a very fine people of light complexion, tall, and with Papuan features, coming nearer to the drawings and descriptions of the Polynesians of Tahiti and Hawaii than any I have seen."

We cannot, however, at the present time settle when the Polynesians left Indonesia. All that can be said is that, so far as the Hawaiian and Rarotongan branches (including the Maoris) are concerned, they left between the first and fifth centuries. From the want of any direct traditions amongst the Samoans and Tongans, it is probable that they had preceded the others and were the first to enter the Pacific. They have been so long in their present homes that all tradition of their arrival is lost, and hence they have come to look on themselves as autochthones. The very vague references in Samoan history to arrivals from without the group have little value for historical purposes.

Starting from Avaiki-te-varinga, which is probably Java, the route followed by the migrations would be via the Celebes, Ceram and Gilolo where, no doubt, there were colonies of their own people, to the north shores of New Guinea. Finding this country already occupied by the Papuans, they would coast along to the south-east end, where, it would seem, a very early migration settled, which is now represented by the Motu and cognate tribes. This same route was probably followed by the ancestors of the Rarotongans, until they branched off past New Britain and the Solomon Islands on their way to Fiji, probably leaving a colony at Hikiana, or Steward's Island, off the coast of the Solomons, where the people speak a dialect of Maori or Rarotongan, and are Polynesians. Whether Howe's Island, or Le Veneva (which I suspect is Le Venua), also called Ontong Java, was peopled at this time is uncertain. It is inhabited by Polynesians, as Mr Churchill tells me. Possibly Nuku-oro and Luku-noa also were colonized at this time. In more than one Rarotongan tradition an island or country is mentioned, named Enua-kura, or the "land of red feathers," which is possibly New Guinea, so called by the Rarotongans after the Bird of Paradise, the beautiful feathers of which would be to them treasures of the highest value—such treasures as Europeans who do not know the race can hardly believe in; they were their jewels. Again, in one of their traditions is mentioned Papua, a name that is also to be found on Rarotonga itself. Whether this Papua is New Guinea cannot be determined until we know positively whether this is an old name of New Guinea, or any part of it, or not. It has been doubted, and the name said to be of Malay origin. Papua is certainly one of the places, according to their traditions, where the Rarotongans called or stayed at on their migration. It is mentioned by Rarotongan tradition, and shown on Tupaea's chart of 1773, long before any Polynesians could have been acquainted with the present name of New Guinea.

In the time of Tu-tarangi A.D. 450, one tradition states that the people had arrived in Iti, or Fiji, but I think this may be interpreted to mean the eastern part of Fiji, not that they first then arrived in the group. The story says, "Tu-tarangi was the chief who made war in that country. He conquered Iti-nui, Iti-rai, Iti-takai-kere, Iti-a-naunau, Tonga, Nuku, Anga-ura, Kuru-pongi, Ara-matietie, Matate-ra, Uea, Vai-rota, Katua-pai (? Atu-apai), Vavau, Enua-kura, Eremanga, and all other islands in that neighbourhood. He also conquered part of Manuka, but on proceeding to the other side he lost his chief warrior Kurueke." The reason given for this war is, like so many Polynesian stories, rather childish. Tu taranoi owned two birds named Aroa-uta and Aroa-tai,^[19] which he valued very much for the purpose of catching fish. They were borrowed by Tane-au-vaka, who killed them. Then comes an account of the making of some sacred spears, in which the gods take part, and with which Kuru, the famous warrior, kills Ti-tape-uta and Ti-tape-tai, the children of Tu-tavake, besides others, and finally slays Tane-au-vaka, the destroyer of the birds. Eventually Kuru goes to Amama, where he himself is killed by Maru-mamao.

From a study of the various traditions relating to this period, it would seem, that prior to, or about the time of Tu-tarangi^[20] (A.D. 450), the people had already reached the Tonga Group, and communicated with Samoa, possibly establishing colonies there, but in no great numbers, and the people whom they came in contact with would be the original migration of Samoans—Polynesians like themselves. There is nothing but probability to indicate the presence of the true Fijians (or Melanesians) in Fiji at that time, and the wars referred to seem to have been with their own race—that is, with some of the other tribal organisations who probably arrived in the group from Indonesia at nearly the same period or may have been with the Melanesians. As yet, there had been no mention of any of the groups of Eastern Polynesia, in connection with their migrations—we only now meet with their names for the first time.

We know so little of Tongan history that nothing of great importance can be adduced in support of the supposition that at this time (A.D. 450) the group was first peopled. And yet, the few notices there are on the subject, outside the Rarotonga history, seem to indicate that this must have been about the time of the colonization of Tonga-tapu, and that it was this Maori-Rarotongan people who were found in possession when a later migration from Samoa took place. It is certain, however, that in the time of Tu-tarangi's grandson, or great-grandson, that the Maori-Rarotongan branch of the race was living in Tonga-tapu, Vavau, and Haapai.

The migration from Samoa to Tonga, alluded to above, took place in the days of Alo-eitu, the second of that name, and the second of the sacred kings, or Tui-Tongas. According to two genealogical tables showing the descent from Alo-eitu to the time of death King George Tubou (1893) the number of generations is 34. Therefore it would have been about the year 1050 that this second element was added to the inhabitants of Tonga-tapu island. These people came from Samoa, and first landed on the east end of the island near Lafonga, where they settled, and there built the celebrated Trilithon called Haamonga, which has remained a puzzle to later generations. These people, after living there for many years, eventually removed to the east entrance into Mua inlet, and some of them still live there. For the above I am indebted to the Rev. J. E. Moulton of Tonga. This account of the origin of Haamonga differs from that given by Mr Basil Thompson in "Jour; Anthro: Inst:" vol, xxxii, p. 81, wherein he states on the authority of Mateialonga, Tongan Governor of Haabai, that the Trilithon was built in the times of Tui-ta-tui, or circa 1275 (according to my method of deducing dates—Mr.

Photo by J. P. McArthur, Esq.

The Trilithon at Haaniouga, Tonga.

Thompson says, about the latter half of the fourteenth century).

The late Judge Te Pou-o-te-rangi of Rarotonga told me in 1897, that previous to a visit he had made to Tonga and Samoa a few years previously, the late Te Ariki-taraare last high priest of Rarotonga, told him that the Haamonga Trilithon was built in the times of Makea Karika (of Samoa and Rarotonga), or circa 1250, and that the latter had had a hand in the work.

These various statements are too conflicting to be reconciled, and the probability is that we shall never know the origin of this structure, any more than that at Stonehenge.

The Rarotonga histories say that, in consequence of the wars originated by Kuru, Taa-kura and Ari, the people spread out (from Fiji) to all the islands—to Avaiki-runga (Eastern Polynesia), Iti-nui (Great Fiji) Iti-rai (Large Fiji), Iti-anaunau, Iti-takai-kere, Tonga-nui (or Tonga-tapu), Tonga-ake (probably East Tonga), Tonga-piritia, Tongamanga, Tonga-raro (Leeward Tonga, perhaps Eua Island), Tonga-anue, Avaiki-raro (Savāi'i), Kuporu (Upolu), Manuka (Manu'a), Vavau, Niua-pou, (Niua-fou), Niua-taputapu (Keppel's Island), &c. Many of these Tonga islands cannot be recognised under the names here given, but they are most likely Rarotongan names for the several islands around Haapai and between there and Tonga-tapu.

It was during this period, when the people occupied the Fiji Group, and were spreading gradually to Samoa and Tonga, that flourished the Polynesian hero Tinirau, about whom there are quite a number of legends. The Native History of Rarotonga contains one version of this series, and from it we learn that Tinirau lived in Iti-takai-kere, one of the Fiji Islands, but which cannot now be determined. Here he married Tu-kai-tamanu's daughter Te Mumu-ikurangi. After a time, Tinirau removed to Upolu, and here is laid the scene with Kae, a chief of Savāi'i, well known in Maori history, and referred to in Samoan traditions. The marvellous enters this story, as it does with nearly all those of the heroes of this epoch. Tinirau possessed an island called Motu-tapu, which at his bidding moved from place to place, besides some wonderful object endowed with the powers of Aladdin's lamp. It is clear, however, that Tinirau was an historical personage, and the Maoris trace descent from him. He was "a chief of great power and beauty, and of great fame in ancient days; whilst numerous wonders were due to his action. He possessed a famous fish-pond at Upolu, and it was in Upoiu also that Ari built his house, of which the pillars were stone, as were the rafters, whilst a stream flowed through it." Ari has been shown to be contemporary with Tu-tarangi (circa A.D. 450), and here he is accredited with being the builder of what I believe to be Le Fale-o-le-Fe'e, situated in the mountains behind Apia, Upolu, the origin of which is not known to the Samoans. It is possibly through Tinirau's connection with this famous fish-pond, called "Nga-tama-ika-a-Tinirau," that he subsequently came to be considered the king of all fish in Mangaian traditions, as related by Dr. Wyatt Gill in his "Myths and Songs from the Pacific." In Maori story, Tinirau is connected with an abundant harvest of fish, which at his order filled all the village in which the scene is laid; but he is not alluded to as the "King of Fish," as in Mangaia.

The next historical note we have is about Renga-ariki, who lived in Fiji. He flourished fifty-one generations ago, or in the time of Tu-tarangi's great-great-grandson, in other words about the year 575. There is a long story about him and his doings, together with those of his wife Kau-oia-ki-te-matangi, but none of historical interest. Renga-ariki's son was Tu-tonga-kai-a-Iti, and he was expelled from Fiji to Tonga-nui, where he became a ruling chief, "without a god, he himself was his own god." But his brother, Turi-pakea, was a tangata araara atua, a worshipper of gods, which gods befriended him in the trouble he got into with his brother Tu-tonga.

In the times of Tu-tonga-kai-a-Iti, who lived in Tonganui, intercourse was frequent with Upolu; we find him sending there a present of kura (red feathers) to induce a seer named Tara-mata-kikite to disclose to him the name of the person who had stolen a valued pig, about which there is a long story in the Rarotongan Native History.

The people—the Tonga-Fijians of Samoan story—at this time had evidently spread all over the groups around Fiji, and had occupied Samoa; but, I apprehend, only the coasts of the latter group. From this period onwards for some twenty-five generations, the intercourse between the Rarotongan ancestors and those of Samoa was close and frequent, for even after the former moved onwards to the east, voyages were constantly made backwards to Samoa as we shall see. The Samoan traditions very frequently mention the intercourse between Samoa and Fiji, and it seems to me that the Rarotonga traditions explain why this is so, the fact being that the Samoans in visiting Fiji, met with people of their own race, and not the Melanesian Fijians who now occupy that group, otherwise the frequent inter-marriages of Samoans with Fijians noted in the traditions of the former would shew in the Samoans of to-day, which they do not; there is little or no sign of a Melanesian intermixture.

I take this epoch to be the commencement of that at which, according to Samoan story, the so-called Tongans and Fijians commenced to occupy the coasts of Savāi'i and Upolu, but who were in reality the Maori-Rarotonga branch of the race—who, in alliance with their Tonga relatives, for a long time inhabited parts of Samoa. It is said that the Tongans occupied the south side of Savāi'i, whilst the Fijians resided on the north; and it must have been the same in Upolu, for Samoan story says that the ruins of the stone foundations of the houses, roads, enclosures, &c., in the interior of Upolu are remains of their ancient habitations during the time the Tonga-Fijians occupied the coasts. The close of this occupation was at the time known in Samoan story as that connected with the "Matamatame," when, after the defeat of the Tonga-Fijians at Aleipata, east end of Upolu, and when they were chased along both coasts by Tuna and Fata, chiefs of Samoa, peace was made at the west end of the island, and the King (ruling chief) of Tonga engaged not again to return to Samoa except in peace. It was at this time the first Malie-toa took his name. From a mean of five genealogical tables given by Messrs. Bülow and Stuebel (varying from twenty-three to twenty-eight) we may take the period of this Malie-toa as twenty-four generations ago, or about the year 1250. This occupation of Samoa may therefore be said to have extended over some 550 to 600 years, and a very important period in Polynesian history it was, as we shall see. The year 1250 is about the date of Karika's leaving Samoa to settle in Rarotonga, of which more anon.^[21]

It was probably at the time of this spreading of the people from Fiji to Samoa and Tonga, and when they were in alliance in their occupation of these groups, that they visited other islands to the west, as quoted by Fornander in the following note, vol. i, p. 34: "We now know, from New Caledonian traditions, as reported by Dr. V. de Rochas ('La Nouvelle Caledonie,' &c.), that in olden times joint and singular expeditions of Fijians and Tongans frequently invaded New Caledonia and conquered tracts of land for themselves, and that the higher aristocracy and subordinate chiefs of to-day claim descent from the leaders of those predatory parties; that, owing to this influx, the language possesses a great variety of idioms; that the main stock, however, of the population is of the original Papuan (Melanesian). And, as circumcision is also practised amongst them, it may, for want of more precise knowledge of its origin and introduction there, with great probability be ascribed to that same Tonga-Vitian element." This element is, I think, no doubt the Maori-Rarotongan one, that then occupied Fiji.

It is due to this intercourse with New Caledonia no doubt, that the Polynesians became acquainted with the jade which is found there, and also in New Guinea, besides New Zealand. Several writers have referred to the fact of the jade having been found amongst the Polynesians, but my reading has failed to show any positive statement on the subject. At the same time the Rarotongans were acquainted with it, as we shall learn later on, but this came from New Zealand; and quite recently—in 1902—an old jade axe has been dug up on Niue Island. This shows the connection with New Caledonia, as probably does the statement in one of the Maori traditions, to the effect that on the migrations leaving Fiji for the east, some of the canoes "went to the west and they were lost" i.e., no further communication ever took place again with those who went to the east.

During this time of the occupation of the Fiji group, or on the way thither from Indonesia, it is probable that colonies were established in some of the New Hebrides islands, where their descendants, very much crossed with the Melanesian people, are still to be found. Again it is very likely that Tukopia and Taumako islands, near the Santa Cruz group, received their Polynesian inhabitants during this period.

It is very probable that these islands are some of those mentioned in the "logs" of the migrations under different names, but which names cannot now be identified, such as Waerota, Waeroti, Mata-te-ra &c., for it is clear they were to the north west of Fiji.

In the time of Tu-tonga-kai-a-iti mentioned above, Mataru was ariki of Upolu, who was succeeded by his youngest son Te Memeru, whose grandson was Te Emaema-a-rangi, whose son was Emā, the father of Taaki and Karii, very famous ancestors of the Maoris, who name them Tawhaki and Karihi, and who flourished about the year 700.

From about the period of Emā (Maori Hema) commences Maori history. From his sons descend lines of ancestors to people now living in New Zealand, whilst other lines come down to people living both in Rarotonga and Hawaii, and probably in Samoa also. But we have now arrived at a very important epoch in Polynesian history, and it will be necessary to go back for a couple of generations and show in what this importance consists, and consider

The Polynesians as Navigators.

If reference be made to the genealogical table at the end of this book, it will be seen that at forty-eight generations ago, or about the year 650, there flourished a man named Ui-te-rangiora, who was a contemporary of Ema's father. It was in Ui-te-rangiora's time that the voyages of discovery emanating from Fiji first began, and many islands were discovered and settled by the people. The following account is condensed from two different narratives in the Native History of Rarotonga which differ somewhat, but the main facts are the same, and by carefully considering them and abstracting the marvellous, we shall find a residue of truth that is real history. At this period the head-quarters of the people was in Fiji, with colonies in the Tonga and Samoa groups, and as appears probable, some of their branches were still living in Indonesia; indeed, the precise statement is made that they did not cease communication with Avaiki-te-varinga, which is probably Java, until the time of Tangiia, or in 1250, when the voyages thither finally ended for ever through causes which will be referred to later on.

Ui-te-rangiora decided on building a pāi, or great canoe, and e ivi tangata te rakau i taua pāi ("men's bones were the wood of that canoe,") the keel of which was named Te ivi o Atea ("Atea's bones")—a name which the canoe appears also to have borne. I am inclined to think that the interpretation of this curious statement is that bones of their enemies were used in part of the construction or ornamentation of the vessel, in the same manner as men's bones (enemies) are used in making spears, fishhooks, &c. This was done by way of insult, and for fear of this occurring the bones of great chiefs were always hidden away most carefully by persons specially selected, and who could be relied on to keep the secret. To complete this celebrated vessel, a sacred tree called Te Tamoko-o-te-Rangi was felled, and part of it made into drums,^[22] tapa-beating logs, and boards. This sacrilege led to a war between Ui-te-rangiora and the owners of the tree, the descendants of Taakura and Ari mentioned before, and a determination on the part of many to emigrate to other parts. Hence resulted a final severance of some of the people from the main stock, who settled on many other islands to the east.

This was the commencement of the great voyages of the Rarotongans and Maoris, during the continuance of which they—in the words of the history—"visited every place on earth," and they became "a people accomplished in navigating vessels." Of course we must read "every place on earth" as the world known to the Polynesians of that age, which from the names of places given below, embraced a very large portion of the Pacific. I do not suppose that Ui-te-rangiora visited or discovered all the islands named, but it is clear from references in other accounts that he discovered a large number of them. The statement is made that when a canoe rotted, others were built, so it would seem that the voyages extended over very many years.

The following is the list of lands discovered or visited at this period:—

Te Ravaki Rangi-raro Mata-te-ra
Nu-kare Nu-takoto Nu-taara Nu-mare Nu-pango Nu-iti Nu-amo	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ The New Hebrides
Iti-nui Iti-rai Iti-anaunau Iti-takai-kere Pa-pua	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Fiji Group ?
Tangi-te-pu Rara
Avaiki Kuporu Te Tuira Manuka Tokerau	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Samoa
Uru-pukapuka-nui Uru-pukapuka-iti Enua-kura
Iva-nui Iva-rai Iva-te-pukenga Te Kirikiri Te Rauao	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Marquesas
Rapa-iti (Opara Island) Teni-te-ia Pa-pua Au-taria-nui Au-taria-iti Kateta-nui Kateta-iti Panipani-ma-ata-one-okotai Avaiki-tautau (New Zealand) Vaerota Kurupongia Matietie
Vaii Tavai Nngangai Maro-ai	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,}$ Hawaii Group
Tonga-nui Tonga-ake Tonga-pirita Tonga-manga Tonga aro	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Tonga Group
Avaiki-raro Nu-taata Ma-reva Piā (? Tukopia) Uea (Wallis Island) Raro-ata Amama Tuna (Futuna) Rangi-arara Rotuma Vavau Niva-pou (Niuafou) Atu-aapai (Haapai)
Te-Mae-a-tupa Rau-maika-nui Rau-maika-iti Ngana Te Paumotu (katoa-toa = all) Akaau	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Pau-motu
Taiti Morea Rangi-atea Uaine Taanga Porapora	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \\\ \\\ \ \end{matrix}}\right\}\,}$ Society Is.
Rurutu Pa-pau Rima-tara	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \ \end{matrix}}\right\}\,}$ Austral Isles
Mauke
Motia-aro Atiu Aūaū Rarotonga	$\scriptstyle {\left.{\begin{matrix}\ \\\\\ \\\ \ \end{matrix}}\right\}\,}$ Cook's Group
Then to windward to Rapa-nui (Easter Island)

This long list of islands winds up with the statement, "others remain, the greater part is not written." A large number of the islands cannot be recognised, as the names are old ones, not now in use, but others are easily identified. We see that these voyages extended, according to the list, from New Zealand to the Hawaii Islands, some 4000 miles, and from (probably) the New Hebrides to Easter Island, about 5,000 miles, besides voyages back to Avaiki in Indonesia, a far greater distance. The islands mentioned in the Hawaiian Group are Vaii (Hawaii, Vaihi being its Tahitian name, and Waihi its Maori name), Tavai, which is Kauai (spelled Tauai until early in last century), Ngangai, which I have shown to be Lanai, and Maro-ai, which I take to be Molokai, but neither Maui nor Oahu are mentioned. Au-taria-nui and Au-taria-iti I do recognise, but they are islands apparently in the Western Pacific, which the Rarotongans were in the habit of visiting so late as the thirteenth century. Mareva is probably one of the islands mentioned in the Marquesan traditions as one of the stopping-places on their migration from the west, but which island it is now impossible to say.

The period at which the Hawaiian Islands were first settled as deduced from Fornander's data is the year 650. According to Rarotonga history, this is the exact date at which the voyages under Ui-te-rangiora commenced. The traditions of the two branches of the race therefore confirm one another in a remarkable maimer, for it is shown above that Hawaii was one of the group visited or discovered at this time. It follows from this that the original Hawaiians are a branch of these Maori-Rarotongans.

New Zealand is mentioned in the list of places visited, and the question arises, did any of the visitors remain there? It is now well known that this country had a considerable population before the arrival of the fleet in 1350, who were divided into tribes, the names alone of which are retained, the people having been absorbed to a large extent by the newcomers. But the genealogical tables of these New Zealand tangata whenua (or aborigines) are not all satisfactory, from want of the means of checking; them. Toi-kai-rakau can be shown to have lived, by the mean of a large number of tables, at twenty-eight generations ago, or about 1150. From him, back to the earliest known ancestor of the tangata whenua who lived in this country, the most reliable table gives twelve generations, or forty in all from the year 1850. In other words, they carry us back to the year 850 about, at which time Ti-wakawaka was visited by a voyager named Maku, who came to New Zealand from Mata-ora. This is 200 vears after the period of Ui-te-rangiora, when the epoch of long voyages set in, and it would seem probable that during this 200 years the first immigrants settled themselves in New Zealand.

Of the other islands of the Pacific which were first settled at this time, we have so little information as to their histories that nothing can be stated with certainty. It is probable that Easter Island was colonised about this period, and that the Marquesas received accessions to the population, if they were not for the first time then occupied, which I think is most probable. We have seen from a former page that at forty generations ago (or in 850) the Tahitian groups had people living on them, and most likely they were colonised at about the period of Ui-te-rangiora's voyages, or in 650.

All of the voyages indicated above, and others to be referred to later on, may cause surprise at their extent, but they were made in the tropical regions of the world, with numerous islands on the way, at which the voyagers could rest and replenish their stores. But I now come to one made by this daring navigator, Ui-te-rangiora, in his celebrated canoe Te Ivi-o-Atea, which outshines all the others, and shows him to have been a man worthy of taking his place amongst many of our own most fearless navigators of ages long subsequent to the seventh century. In the history of Te Aru-tanga-nuku, who in his time was also a great voyager, we find the following: "The desire of the ariki Te Aru-tanga-nuku and all his people on the completion of the canoe, was to behold all the wonderful things seen by those of the vessel Te Ivi-o-Atea in former times. These were those wonderful things:—the rocks that grow out of the sea, in the space^[23] beyond Rapa^[24]; the monstrous seas; the female that dwells in those mountainous waves, whose tresses wave about in the waters and on the surface of the sea; and the frozen sea of pia, with the deceitful animal of that sea who dives to great depths—a foggy, misty, and dark place not seen by the sun. Other things are like rocks, whose summits pierce the skies, they are completely bare and without any vegetation on them." The above is as literal a translation as I can make, and the meaning is quite clear; that the bare rocks that grow out of the frozen sea are the icebergs of the Antarctic; the tresses that float on the monstrous waves are the long leaves of the bull-kelp—over 50 feet long—quite a new feature to a people who dwelt in the tropics, where there is nothing of the kind; the deceitful animal that dives so deep, is the walrus or the sea-lion or sea-elephant. The frozen ocean is expressed by the term Te tai-uka-a-pia, in which tai is the sea, uka, (Maori huka) is ice, a pia means—a, as, like, after the manner of; pia, the arrowroot, which when scraped is exactly like snow, to which this simple people compared it as the only or best simile known to them. Now, the Antarctic ice is to be found south of Rapa, in about latitude 50° in the summer time, and consequently both Ui-te-rangiora and Te Arutanga-nuku at different times (250 years apart) must have gone to those high latitudes, as the story says, "to see the wonders of the ocean."

Since the above account of these Antarctic voyages was written in 1897—I have come across a further confirmation of the story. When relating my visit to Eastern Polynesia to the Maoris of the Nga-Rauru tribe, west coast, New Zealand, I was asked if I had also visited that part of the ocean where their traditions state that the seas run mountains high, coming along in three great waves at a time, and where dwelt the monster, the Maraki-hau. Now, the Maraki-hau is a well-known figure depicted on ancient Maori carvings, and the origin of which has much exercised our Ethnologists; it has the body and face of a man, but the lower half is a fish's body and tail,—in fact, it is just like a mer-man. But it has in addition, two long tusks coming out of its mouth which the Maoris call ngongo, (or tubes); these are as long as from the mouth to the waist of the figure. To my mind this is the Maori representation of the walrus, or sea-elephant, which they could see only in high latitudes. The old man who questioned me on the subject, clearly had it in his mind that the Maraki-hau dwelt in that mysterious part of the world from whence their ancestors came to New Zealand. It would seem that this confirms the Rarotongan story.

The Tongans have also some tradition of the ice-covered ocean, which they call Tai-fatu, which means the thick, fat-like or congealed ocean, and to which some of their ancestors had been in long ages ago. This I learn from the Rev. J. E. Moulton, the best living authority on Tongan traditions.

Who, after this, will deny to the Polynesians the honour that is their due as skilful and daring navigators? Here we find them boldly pushing out into the great unknown ocean in their frail canoes, actuated by the same love of adventure and discovery that characterises our own race. Long before our ancestors had learnt to venture out of sight of land, these bold sailors had explored the Antarctic seas, and traversed the Pacific Ocean from end to end. Considering the means at their command—their lightly-built canoes (sewn together with sinnet), the difficulty of provisioning the crew, the absence of any instruments to guide them—I feel justified in claiming for these bold navigators as high a place in the honour-roll as many of our own distinguished Arctic or Antarctic explorers.

Many people have doubted the ability of the Polynesians to make the lengthy voyages implied in finding the race in places so widely separated as Hawaii, Easter Island, New Zealand, and the N.W. Pacific south of the line. But we cannot doubt the very definite statements made in their traditions. The love of adventure, of moving about from place to place, which is so characteristic of the race even in these days has always been a feature in their lives. More often than not they made these adventurous voyages with the definite object of establishing new colonies in which to settle, taking with them their Lares and Penates, their domestic animals, seeds, plants, and families. It has already been pointed out the effect the vast number of islands in Indonesia must have had on the people, in increasing their powers of navigation. In passing onward by way of New Guinea, the Solomans, and New Hebrides to the Fiji group, the idea must have forced itself into the minds of the people, that the whole Eastern world was covered with islands, and that they had only to move onward into the unknown to find more lands on which to settle. Actuated by this ruling idea, they undertook long voyages in the assured belief of finding land. Many of their expeditions, no doubt, failed in the end they sought, and disappeared forever. We don't hear of them; it is the successful voyages of which a record has been preserved.

Much of the doubt that has been expressed as to the ability of the Polynesians to make lengthy voyages, is due to the fact that the canoes they now use are supposed to be the same in which these long voyages were undertaken. But this is not the case. It is quite clear that much larger and better sea-going vessels were formerly employed. The pahi, pora, taurūa, purua, &c., were large canoes, generally double, with a platform between them, and very often carrying a small house built on the platform. Besides the express statement in some of the traditions as to the use of double canoes, it is probable that all those that made the

From Cook's Voyages.

Double Canoe of Ra'iatea in 1769.

voyage from the Central Pacific to New Zealand, were double, or were large canoes with outriggers, which gave them a much greater stability. Even so late as 1830 the double canoe has been used in New Zealand, and there are a few spacimens still to be seen in the Islands. The following is a description of the old Samoan double canoe as supplied by one who had seen them:—

The alia is a double canoe and is described by Mr. Kennison, a boat-builder in Savai'i. "The bigger canoe of the two is sometimes as much as one hundred and fifty feet in length; each end tapers out to nothing; the second canoe is not nearly so long as the first. They sail fast, and like the Malay proas, do not go about in beating, but the sheet of the sail is shifted from bow to stern instead. There is a platform built between the two canoes, and both ends are decked over for some distance—on the platform a

Photo by Dr. B. Friedlaender.

The 'Alia, or Double Canoe of Samoa.

house^[25] is usually erected. These double canoes will turn to windward very well. The canoes are built up of many slabs joined together Avith great neatness, and each plank is sewn to the next one with sinnet, which passes through holes bored in a raised edge on the inside of each plank." It was in this kind of canoe that the voyages of the Samoans and Tongans were made, and so far as can be ascertained, the pāi (Maori pahi) of the Rarotongans in which they made the lengthy voyages we shall read about shortly, were of the same description.

Other accounts obtained in Samoa say that the alia was a Tongan design originally, and that the Samoans copied it from them. Again, it is said that the Tongans derived their model of the canoe from Fiji, which brings us back to this: that it probably originated with the ancestors of Maori and Rarotongan. The ancient canoe of the Samoans was called a soatau, and was made out of the large trunk of a tree; it was connected with the ama or outrigger by five 'iato or arms. The ama-tele or va'a-tele was also a large canoe of ancient times. Descriptions of these canoes are not now to be obtained; but, in connection with the extensive voyages of the Polynesians in former times, it is something to know the names of them, and that there were such craft, though it seems probable that the Samoans were not such great voyagers as other branches of the race. In the Rev. J. B. Stair's most interesting paper on "Samoan Voyages,"^[26] he has assumed all through that the voyages therein related were made by Samoans. It will appear later on that these people were not Samoans—properly so called— but the ancestors of Maoris and Rarotongans, who formed, as I believe, a distinct migration into the Pacific, and who, at the times of those voyages, were in occupation of the coastal lands of Samoa.

There is still in existence at Atiu Island, Cook group, one of the large pai (Maori pahi) used in the voyages made by the people to neighbouring groups. And two were in existence in Samoa in 1897. Ellis^[27] describes some of the large double canoes of the Tahitians as in use in the first quarter of the nineteenth century, as being each 50 to 70 feet long, 2 feet wide and 4 feet deep, also the war canoes 60 feet long, double, with covered ends, platforms, &c., and capable of carrying fifty fighting men. He adds in a note, "In Captain Cook's Voyages, a description is given of one 108 feet long." He also refers to the va'a-motu, or island canoe, a large strong single vessel, with outrigger used in distant voyages. They carried two masts, the sails being made—as is usual—of matting and of the common triangular shape, the apex being below. He says, "In long voyages the single canoes are considered safer than the double ones, as the latter are sometimes broken asunder and then become unmanageable." At page 181 (loc. cit.) he says, "The natives of the Eastern islands (Pau-motu group) frequently come down to the Society Islands in large double canoes which the Tahitians dignify with the name of pahi the (modern) name for a ship. They are built with much smaller pieces of wood than those employed in the structure of the Tahitian canoes, as the low coralline islands produce but very small kinds of timber, yet they are much superior both for strength, convenience, and for sustaining a tempest at sea. They are always double, and one canoe has a permanent covered residence for the crew. The two masts are also stationary, and a kind of ladder or wooden shroud extends from the sides to the head of the mast. . . One canoe that brought over a chief from Rurutu (Austral group, south of Tahiti) upwards of 300 miles, was very large. It was somewhat in the shape of a crescent the stem and stern high and pointed, and the sides deep; the depth from the upper edge of the middle to the keel, was not less than 12 feet. It was built of thick planks of the Barringtonia, some of which were four feet wide; they were sewn together with coconut sinnet, and although they brought the chief safely probably more than 600 miles, they must have been ungovernable and unsafe in a storm or heavy sea." The high stem and stern in this case would be a cause of unsafely, but the old form of pahi in which the ancestors of Maori and Rarotongan made their voyages, were not, I believe, ornamented in the same manner, or at least not to so large an extent.

In the matter of sea provisions, the Polynesians had plenty. The bread fruit, when in the form of masi, which was a kind of cooked paste, would keep, under favorable conditions for more than a year. Coconuts again contained both food and drink, whilst water was carried in bamboos. The Rev. J. B Stair^[28] states, "In reply to my enquiry (of the Samoans) whether they did not often run short of water, they have astonished me by telling me that the early voyagers always took a supply of leaves of a certain kind of herb or plant, as a means of lessening thirst. * * * By chewing the leaves of this plant they declared that, to a certain extent, they could drink salt water with some kind of impunity and thus assuage thirst. I made very many unsuccessful attempts to obtain the name of this shrub and ascertain its character, * * * they themselves said that they did not now (1838–40) know it, as the custom had grown into disuse, but they were confident it had prevailed in the past when voyages were more frequently made by their ancestors."

The preserved Kumara (Maori name Kao) would also furnish provisions for a voyage, that will keep well; and in the voyages made from New Zealand to the Central Pacific, the fern root made into cakes, or in the state of root, would also furnish a food capable of lasting a long time without perishing. No doubt, in some of their lengthy voyages, sea-stores sometimes ran short; this is clear from the account of the voyage of the Taki-tumu canoe to New Zealand circa 1350, where the sufferings of the crews and the expedients resorted to are alluded to. Again in the voyage of the Moriori ancestors from New Zealand to the Chatham Islands, the same troubles, due to want of water, are clearly indicated in the narrative.

It is well known to all acquainted with the Polynesians, that they had a very complete knowledge of the heavens, and the movements of the stars, &c., to all the prominent ones of which they gave names. In the accounts of the coming of the six canoes to New Zealand in the fourteenth century, we have references to the stars by which they steered. That they were acquainted with the fact of the appearance of the Heavens changing as the observer moved either north or south is proved by the following: In a paper written by S. M. Kamakau, a learned native historian of Hawaii, (for a translation of which we are indebted to Prof. W. D. Alexander) which is a code of instructions for the study of the stars, he says, "If you sail for Kahiki (Tahiti) you will discover new constellations and strange stars over the deep ocean. When you arrive at the Piko-o-wakea, (Pito-o-watea or Atea, in Maori) the equator, you will lose sight of Hoku-paa, (the north star) and then Newe will be the southern guiding star, and the constellation of Humu will stand as a guide to you."^[29] According to Mr John White the teaching of astronomy, was a special feature of the old Maori whare-kura or "house of learning."

Some branches of the Polynesians actually had charts showing the positions of the various islands. These were formed of strings stretched on a frame, with little pieces of wood on them, to indicate islands, and on which were shown also, the direction of currents and the regular roll of the waves before the Trade-wind.^[30]

Those who deny the powers of the Polynesians as navigators, quite neglect to explain how it is that certain plants and animals, found in the possession of the Polynesians when the first intercourse with Europeans took place within the last two or three hundred years, came to be naturalised in the places they were, and are, found. It is quite clear they are not native; and the instrumentality of man is the only scientific way of accounting for their presence.

When making voyages to a high island, or a large one, the difficulty of a land fall is not great. But it is different in the case of the atolls, of which there are so many in the Central Pacific. The system which was adopted in such cases was this: The people generally voyaged in fleets for mutual help and company, and when they expected to make the land at some of these tiny and low islands the fleet spread out in the form of a crescent, the chief's canoe in the centre, to distances of about five miles apart on each side, so as to extend their view—whichever crew saw the land first, signalled their neighbours, who passed the signal on, and so on, till the whole fleet were enabled to steer for the expected land. A fleet of 10 canoes would thus have a view of over 50 miles on their front.

We have in the record of one of the Rarotongan Tangiia's voyages, the fact stated that he missed his destination (Rarotonga) and passed much too far to the south, and that he discovered this fact by the great coldness of the sea. He then about-ship, and sailing north, found the island he was in search of.

From the times of Ui-te-rangiora (circa 650) to those of the last settlement on Rarotonga in 1250, the history is full of references to voyages to all parts of the Central Pacific and Hawaii. There was constant movement to and fro, showing the truth of the native historian when be says, "they became able navigators." But it would {{block center|

Polynesian Chart, shewing directions of winds, waves, islands, &c.

appear that it was not until towards the close of this period that the voyagers ceased to visit Fiji and the neighbouring groups, as well as Indonesia, and the cause for this is, I suggest, the growing importance of the Melanesian element in the Fijian group. But we are anticipating, and must now return to the period of Emā and his descendants (circa 700).

Occurrences in the Fiji, Samoa, and Haapai Groups.

We have now followed the Rarotongan histories down to a point when Maori and Moriori traditions begin to shed their light on the course of events, for the occupation of the Fiji and Samoan groups is their "Heroic Period," when flourished so many of their heroes whose deeds are embodied in tradition and song, and which form the classics of their branch of the race. Full as the accounts of this period are of the marvellous, the historical parts may easily be sifted out. Such as they are, they are probably not more full of the supernatural or wonderful than the old world classics of the Greeks and others. They carry us back to much the same culture-level depicted in the Iliad, and other works of that and succeeding ages, where the gods took part in the affairs of man.

By both Maori and Rarotonga histories Emā (Hema) was the father of the two brothers Karii (Karihi) and Taaki (Tawhaki). It will be seen by the general table at the end of this work that Rarotonga lines of ancestors come down through Karii, whilst the Maori lines as a rule descerjd from Tawhaki. In accordance with this, the Rarotonga traditions make Karii the eldest son, and most important ariki of the two; it is just the contrary with the Maoris, with whom Tawhaki is the elder brother and the ariki, a piece of national pride on the part of both branches of the race. Apparently the Rarotogans trace no descent from Tawhaki, though many Maoris do. I have already pointed out that Rarotonga history makes Taaki to have flourished forty-six generations ago, whilst the Maori table published in the Journal Poly: Soc: vol. vii, p. 40 makes him to have lived forty -eight generations ago, by taking the date of Turi as twenty generations ago. We may therefore fix the date of Tawhaki as about the year 700.

The Rarotonga stories of these two heroes are similar in most respects to those of the Maoris, whilst they differ in detail. Their mother, (according to the first) was Ua-uri-raka-moana. On one occasion she commanded Karii to perform an operation on her head, which Karii refused to do. She then said, "My son, thou shall not remain an ariki. Thou shalt serve!" Taaki was then directed to do the same thing. He did so; and after retiring to his own district of Murei-tangaroa, it was not long before great power (mana) entered suddenly into him, and soon the news spread that the country was illuminated by him, the lightning flashing from his body. (The Maori story is the same here). Karii now became jealous and angry at the power of his younger brother, especially because their father Emā had turned his aftections on Taaki, which caused Karii to offer his parent at the marae as a sacrifice to the gods."^[31] Much fighting ensued at Murei-tangaroa and Murei-kura, two mountains where Taaki's home was, in which his sisters Inano-mata-kopikopi and Puapua-ma-inano took part. After this Taaki is invited to bathe in Vaiporutu stream where he is killed by Karii, but is brought to life again by the incantations of his sisters. Then he decides to go in search of his father Emā, and is warned of the dangers on the way by his mother, the dangers consisting of some vaine taae, wild or fierce women, called "Nga-tikoma." Taaki now proceeds to the Nu-roa-i-Iti, where the vaine-taae are anxious to secure him as a husband, but he is directed on his course to Tangaroa-akaputu-ara—who has his father's body—by another woman, Apai-ma-mouka.^[32] Further on he meets another lady, who advises him to hasten, as the gods are already collecting firewood to roast his father. Taaki finally succeeds in obtaining his father's body, after defeating a number of atua or gods, besides bringing back with him several valuables, the names of which do not help us to ascertain what they were. The story of Taaki ends here. It is much like that of the Maoris, except that the latter mentions in song and story the ascent of Tawhaki to heaven by the toi-mau—a special kind of connection between heaven and earth—where he meets Whaitiri or Kui the blind woman,^[33] and obtains his wife Hapai. This ascent, according to Rarotonga story, is by or to the Nu-roa-i-Iti, which seems to be the name of a place in Fiji. The tall coconut at Fiji, is the translation.

In considering the many versions of this story of Tawhaki as preserved by the Maoris, and more especially in one collected by the late John White, wherein are mentioned the names of Savai'i, Upolu, and Tutuila, and the wars in which Tawhaki engaged there, it has always been my idea that this marvellous ascent into heaven after his father's bones, was in prosaic reality, merely the climbing up a mountain-cliff by means of a rope amongst an alien people, who had killed his father.^[34] I would suggest that it was to one of the Fijian islands that Tawhaki went, either when residing in Fiji or in Samoa, and that the atuas and the vaine taae here, are merely the Melanesians, who at this period occupied parts of the group. Taaki, by both Rarotonga and Maori story, was a very handsome man; hence the vaine taae (Melanesian women?) desired him.

In connection with this mountain—if it were such—where the gods lived, reference should be made to Mr. Basil Thompson's account of the first occupation of Fiji by the Melanesians, and his description of Nakauvandra mountain in Viti-levu as the home of Fijian gods, and especially of Ndengei, a name which is supposed to be the Fijian equivalent Tangaroa^[35] in whose keeping (see above) were the bones of Taaki's father. Tawhaki, under the form Tafa'i is known to Samoan tradition, and from its surroundings, the story is evidently very ancient. The following is the story as I learnt it from Sapōluo Matautu, near Apia, Mr. Churchill translating.

"The Samoans sprang from two girls, Langi and Langi, These two women were swept away by a great wave of the sea, but they secured a plank of a canoe, on which they floated away and finally reached Manu'a. It is not known where the girls came from. At Manu'a was an aitu or god named Sa-le-vao. The girls said to him, Ta fia ola,^[36] 'I wish to live' (a prayer). Sa-le-vao came down to the beach where the girls were and said, 'Where do you two come from?' We two were swept away from the north (itu mātū); our land is altogether scattered.' Sa-le-vao then spat at the girls, at which they said, 'Spit towards the heavens' (anu i langi). (This is an expression still used. If anyone treats another disrespectfully, it is the usual and proper thing to say).

"Tangaloa-a-langi saw what was going on from his place in the eighth heaven, and he said to his son, 'Alu ifo, go down and bring the girls up here.' Tafa'i was the son of Tangaloa-a-langi. He went down and brought the girls up. As he was doing so, Sa-le-vao pursued them, and on reaching the eighth heaven he found the girls staying in Tangaloa's house. The latter said to Sa-le-vao, 'Hurry up and go down; wait down there until morning and then we will fight it out.' So Sa-le-vao returned below, and the next day Tangaloa went down and fought with Sa-le-vao and killed him. One of the girls Langi married Tangaloaa-langi, the other Tafa'i. They all came down from heaven and lived on earth at Manu'a. The girls gave birth to sons—the wife of Tangaloa had Tūtu, Tafa'i's wife Ila. Then were born U, and Polu and Saa, and Uii. Then Tangaloa-a-langi made his tofinga, or appointment of occupations. One of the sons was to live in Manu'a and be called Tui-Manu'a; Tūtu and Ila were to live in Tutuila; U and Polu in Upolu; Sa and Uii, the youngest sons, in Savai'i. Sa and Uii were scattered far and wide to all lands." The above story is eponymous in so much as it attempts to assign an origin to the names of the three principal Samoan islands. But the interest in this connection is in showing the Samoan knowledge of Tawhaki.

Another story says that Tafa'i lived at Le Itu-o-Tane, or the north coast of Savai'i. Possibly this may have been the man, not the god named above.

The group of people of whom Tawhaki is the most distinguished, is also well-known to Hawaiian tradition as the following will show: but in considering their place in history we must not lose sight of what Fornander has said on this subject, for he has probably studied Hawaiian history more closely than others. His belief was that the group of people—Kai-tangata, Hema, Tawhaki, Wahieroa, and Rata (all Maori ancestors)—has been engrafted on the Hawaiian genealogies after the arrival of the Southern Polynesians in the twelfth and thirteenth centuries. In this I think he is right; for the position assigned them on Hawaiian genealogies is contradicted both by Maori and Rarotonga history, but at the same time the Hawaiian account of them is very precise, as the following notes given to me by Dr. N. B. Emerson will show:—

"Puna (Maori Punga) and Hema were both sons of Ai-kanaka (Maori, Kai-tangata), and were born in Hawaii-ku-uli, at Kau-iki, Maui island. Hema died in Kahiki (Tahiti). The following old chant has reference to him, (in the translation the names are spelt as in Maori):—

Holo Hema i Kahiki, ki'i i ka apo ula—
Loa'a Hema, lilo i ka 'A'aia,
Haule i Kahiki, i Kapakapa-kaua,
Waiho ai i Ulu-paupau.

Hema voyaged to Tahiti to fetch the red coco nut—^[37]
Hema secured it, but it was caught by the 'A'aia,^[38]
He fell in Tahiti, in Tapatapa-taua,
His body was deposited at Uru-paupau.

"Hema's descendants reigned over Hawaii and Maui; Puna's over Oahu and Maui.

"Kaha'i (Maori Tawhaki), the son of Hema, was born at Ka-halulu-kahi (Te-haruru-tahi in Maori), Wailuku, Maui, and died at Kaili-ki'i, in Ka'u. His bones were deposited at Iao, Maui. He voyaged in search of his father's bones, to which the following chant has reference:—

O ke anuenue ke ala o Kaha'i,
Pi'i Kaha'i, koi Kaha'i,
He Kaha'i i ke koi-ula a Kane,
Hihia i na mata o 'Alihi.
A'e Kaha'i i ke anaha,
He anaha ke kanaka, ka wa'a.
I luna o Hanaia-ka-malama—
O ke ala ia i imi ai i ka makua o Kaha'i—
O hele a i ka moana wehiwehi,
A ka'alulu i Hale-kumu-ka-lani.
Ui mai kini o ke akua.
Ninau o Kane, o Kanaloa,
He aha kau huakai nui, E Kaha'i!
I pi'i mai ai?
I 'imi mai au i ka Hema,
Aia i Kahiki, aia i Ulu-pau-pau,
Ala i ka 'A'aia, haha mau ia, E Kane,
Loa'a aku i Kukulu-o-Kahiki^[39]

The rainbow was the path of Tawhaki,
Tawhaki climbed, Tawhaki strove,
Girded with the mystic enchantment of Tāne.
Fascinated by the eyes of Karihi,^[40]
Tawhaki mounted on the flashing rays of light,
Flashing on men, and on canoes.
Above was Hangaia-te-marama—^[41]
That was the road by which he sought his father—
Pass over the dark blue sea,
Trembling, in Whare-tumu-te-rangi,
The multitude of the gods are asking,
Tane and Tangaroa enquire,
What is your great company seeking, O Tawhaki!
That you have come hither?
I come looking for Hema.
Over yonder in Tahiti, yonder in Uru-paupau,
Yonder by the 'A'aia, constantly fondled by Tane,
I have travelled to the "Pillars-of-Tahiti."

"Wahie-loa, son of Kaha'i, was born at Ka'u, and died at Koloa Puna-lu'u, and was buri ed at 'Alae in Kipa-hulu Maui.

"Laka (Maori Rătă), was born at Haili, Hawaii, and died at Kua-loa, Oahu. He was buried at Iao. A legend exists about the building of a canoe to search for his father," (as in Maori and Rarotongan story).

The Maori stories relating to Tawhaki, from whatever part of New Zealand they are collected, are extremely persistent in stating that his son was Wahie-roa, and his grandson Rătă. The first of these names does not appear in the Rarotongan Native History; indeed, no descendants of Tawhaki are given, and the incidents connected with Rătă's miraculous canoe are assigned to 250 years after the former flourished, when the name of Rătă is first mentioned. The persistency of these Maori stories, confirmed as they are by Hawaiian traditions, makes it clear that these people were one family—descending from father to son—and I am inclined to think this was the age (the years 700 to 775) in which they lived. To me, the whole series of stories the Maoris have preserved—and they are very numerous—about these heroes, point to the contact with another race, which can be no other than the Melanesian. From what has been said before, it was Fiji and Samoa in which they lived; and one of the Maori stories says that Tawhaki ascended a mountain called Whiti-haua, in which Whiti is the Maori pronunciation for Rarotongan Iti—Fiji. Connected with these heroes are the names Whiti, Matuku and Peka, all given, at different times, as the names of fierce semi-human monsters. In them I see the names of islands, used metaphorically for the people of those islands. Peka is the Tongan name for Bengga, of the Fiji Group, and Matuku is also a well-known name of one of the Fiji islands. In one of the same series of stories is mentioned a place called Muri-wai-o-ata, and this is the name of a stream on the south coast of Upolu, as I quite accidentally learnt when fording it in 1897, with Mr. Churchill and our tula-fale who gave me the name.

Several places in Samoa are also connected with the name of Rata. Dr. Turner says, "Near the place where Fa'ataoafe lived (on the south side of Savai'i) there are two hills, which are said to be the petrified double canoe of Lata. Lata came of old from Fiji, was wrecked there, went on shore, and lived on the land still called by his name in the neighbourhood of the settlement of Salai-lua. He visited Upōlu and built two large canoes at Fangaloa, but died before the deck to unite them had been completed. To Lata is traced the introduction of the large double canoes united with a deck, and which of old were in use in Samoa. Seu-i-le-va'a-o-Lata (or 'steersman in the canoe of Lata') is a name not yet extinct in Samoa."^[42]

The names of Wahie-roa and Rata are, however, known to the Rarotongans, as Queen Makea told me, although not given in the history, from which most of this is taken. Dr. Wyatt Gill also mentions them, in "Myth and Songs from the Pacific," where the scene of their adventures is laid in Kuporu (Upōlu), Iti-marama (Maori, Whiti-marama),^[43] or Fiji and Avaiki (Savai'i).

In Maori story the tribes defeated by Tawhaki on his ascent of the mountain are called Te Tini-o-te-Makahua and Te Papaka-wheoro; with reference to the last name, Papaka means a crab, and in Rarotonga and Niuē, the words for crab (unga and tupa) are always applied to slaves, meaning Melanesian slaves.

According to Maori history, it was in the times of Tawhaki that cannibalism was first practised by their ancestors; and no doubt it was through their connection with the Melanesian people of Fiji, that they learnt the custom.

After Taaki's adventures above we hear no more of him in Rarotonga story, and then the genealogical table gives the name of Karii's son Karii-kaa, and his grandson Turi, who married Varavara-ura, the sister of Papa-neke, There is an inconsequential story about Turi, but not worthy of note, and then the history is silent as to the descendants of Papa-neke for five generations, when we again come on Maori history in the person of Apakura. This lady fills a large space in Maori and Moriori tradition, but so far as I am aware, she is not known to those of any other branch of the race except the Rarotongans—a fact of some significance.

The period of Apakura is distinguished in Maori history by the burning of the house or temple named Te Tihi- or Uru-o-Manōno, and in Rarotonga tradition by the first occupation of Rarotonga. According to the genealogical table appended hereto, we find that Apakura lived circa 875, or thirty-nine generations ago. Unfortunately the Maori traditions are contradictory as to the date of Apakura; that given at page 40, vol. vii, of the Journal Polynesian Society only makes four generations between her and Tawhaki, whilst the Rarotongan gives seven. For reasons which have been stated, we are safe in taking the latter as being the more correct. In Maori history the story of Apakura is probably the most noted of all their ancient traditions. There are numerous old songs about her, and many references in the ancient laments; indeed, she may be said to be the "champion mourner" of the race, so much so, that one species of lament or dirge is called an apakura after her. Judging from the length and detail of the Rarotongan story of her doings, she occupies an equally prominent place in their regards; but, strange to say, while the incidents of the story are nearly the same in both dialects, the name of Te Uru-o-Manōno is not mentioned in Rarotongan. The burning of this temple in the traditions of the latter people is apparently represented by Apakura's destruction of the unnamed marae by fire.

The scene of our story has now shifted from Fiji to the Atu-Apai, or Haapai group, some 380 miles east-south-east from central Fiji, and 360 miles south-west from Samoa. In this name Atu-Apai we recognise the Ati-Hapai of Maori story, which, as it is written, means the Hapai people or tribe; but I think this is the common substitution of the i for u, and that the name was originally in Maori, Atu-Hapai, which would mean in most dialects, the Haapai group.

We will now follow out in brief the Rarotonga account of this period, for the final result was an important one. Apakura was the one sister of a family of ten brothers, whose names were Papa-neke, Papa-tu, Papa-noo,^[44] Taūū, Tapa-kati, step-brothers, and Oro-keva-uru,^[45] the eldest. Apopo-te-akatinatina, Apopo-te-ivi-roa (the Hapopo of Maori story), Tangiia-ua-roro, and Iriau-te-marama, her own brothers, of whom Oro-keva-uru was the ariki or ruling chief of Atu-Apai, Vaea-te-ati-nuku being Apakura's husband. Her son was Tu-ranga-taua, known to Maori history as Tu-whaka-raro.

In their low tree-shaded home of Apai (Haabai, the Tongan form of the name) an island that is nowhere elevated more than twenty-feet above sea level, fierce jealousy sprung up in the heart of the ariki against Apakura's son Tu-ranga-taua, on account of his beauty and skill. The people engaged in the game of teka, or dart throwing, and Tu-ranga-taua's dart far exceeded the flight of the ariki's; and so hate grew up in his heart, and the handsome Tu-ranga-taua was demanded of his mother as a sacrifice to the cannibal lusts of the chief. But she, having in mind the near relationship of her son to the ariki, refused her consent. Then follows, as so often occurs in the Native history, a song, very pretty in the original, but the translation is not worth giving. At last, after due ceremony and many messengers had come and gone, Apakura, with tears and lamentations, adorns her son in all the finery of savagedom, preparatory to the sacrifice. The boy now gives his parting words to his parent: "O my mother! This is my last word to thee. Thou shalt lament for me, and in so doing thou shalt call on one to avenge me. Thus shalt thou lament; and thou must remain where thou art, for when the sere ti-leaf falls across our threshold, thou wilt know that I am dead. And when thou seest this sign, upraise the cover of our drinking spring, and behold, if the waters thereof are red, then surely am I gone for ever." Thus saying, he kissed (rubbed noses with) his mother, and, taking his spear, departed.

Coming to the crowd around the ready-prepared oven, the ariki said, "Take and smite him! Let not his feet tread the paving of the marae, lest it be defiled." And then Tu-ranga-taua, with the words of a brave warrior uttered his challenge: " Tis Tu-ranga-taua of the Atu-apai! The son born of the gods! Stand off, ye oven-builders; and ye of the long spears; ye off-spring of the oven's smoke! Ye all shall flee before my spear, and all your heads, be they five hundred, shall lie in the dust!" He had advanced to the steps of the marae, where the ariki and his five hundred men were standing. "Seize him! smite him to his death!" cried the chief; and again Turanga-taua uttered his challenge, at the same time attacking the crowd, he put them to flight. Again he attacked the bands under Apopo-te-akatinatina and Apopo-te-ivi-roa, which surrounded him on all sides, but he defeated them all, and reached the central part of the marae. Then, being much exhausted with his efforts, the other uncles attacked him, and Tu-ranga-taua fell under their blows.

When the morning came, the mother went forth lamenting her son, and to burn her house and gardens, as a token of desolation. And so she came in front of the sacred place, where the people were assembled, who cried out to the ariki, "Alas! she has even reached our sacred spot." The chief, in answer, said, "Why do ye cry out? Is not the son of Apakura within your coco-nut food baskets?" After a time others said, "O! she is in the very marae itself. Alas! she has burnt it with fire!" Again the ariki spoke, "Why speaks the mouth? Is he not within your baskets?" Not one answered to that; all mouths were closed. After a time said one, "We are all partakers of the same sin." The ariki speaking, reproved them, " Ye are like green coco-nuts, and foolish withal—the high chiefs, the priests, the orators, the leaders, the lesser chiefs; indeed, even the very warriors. Not one has a word of wisdom; the whole land is in fear. Not one of us shall remain alive—not a single one—because amongst ye there is not one that can speak a word to save us. We shall serve—we shall be slaves." And their hearts all sank at those words.

And now Apakura returned to her home and took her clothes and rent them, tearing off a fragment, and dying it in tumeric, and blackened it with tuitui (candle nut). Then she passed through the length of the land, seeking aid to revenge the death of her son; but no one would receive her. Again she returned, and taking another fragment of her clothing, again dyed and blackened it, this time passing over the breadth of the land, from end to end, but no one would receive or listen to her mission.

Disappointed in obtaining the succour she sought, Apakura now crossed to Avaiki (Savāi'i) to the brave descendants of Tangaroa-maro-uka: to Te Ariki-taania, to Tama-te-uru-mongamonga and to Rae-noo-upoko, the first of whom welcomed her, and enquired her mission. "My child has been killed by my own brothers; Tu-ranga-taua is dead! Hence came I to you to avenge his death, the fame of your deeds and that of your brothers having spread afar. The opportunity has come, three canoes full of them are at sea this moment engaged in fishing." Then Te Ariki-taania arming his men, put to sea, and reached the Apai group where he met the brothers fishing. With pleasant words he inveigled them all into his own canoe, saying: "Let us all fish together, my brethren, and then proceed to your home; or, if you prefer it we will go to mine." "Where is thy home?" "Savāi'i!" "That is right; we will go to Savāi'i." Then with smooth words and cunning heart, the Ariki placed his guests in convenient order in his own canoe, where, having arranged his weapons, he threw a rope round their necks, and arising, "was soon cutting off their heads." Te Ariki-taania now returned, and reaching shore, gave the three heads to Apakura, saying, "Here are Tangiia-ua-roro, Te Mata-uri-o-papa, and Iriau-te-marama. But first let us swallow their eyeballs, as a token of what will be the fate of Orokeva-uru; so may he be crushed in my mouth."^[46] But Te Ariki-taania now thought he had done enough, so sent Apakura away to his brothers, to Vakatau-i'i and Rae-noo-upoko, in the first of which names we recognise the Maori Whakatau, of whose deeds their histories and songs are full. The story goes on to describe her welcome at Savāi'i, and the lengthy preparations made by the brothers to avenge the death of their young relative—for the story says Apakura was their tuaine, a cousin probably. Then brave and warlike words were spoken as the expedition mustered and was reviewed on the beach, where the swiftest and bravest were chosen, mustering 500 all told. The canoes were recaulked, new arms were hewn out, slings and stones collected, spears and clubs of many kinds made. Two months were occupied in these preparations, and then the canoes sailed for the Haapai group, off which they anchored some distance from the shore. Then came a messenger from the island saying, "Do not let us hurry, to-morrow we will fight," to which all agreed.

On the morrow, the shore was lined with the warriors of Haapai, and Orokeva-uru was heard giving his orders and directions to his people. It was now that Vaka-tau sent ashore his challenge to Orokeva-uru to fight in single combat, both being chiefs of equal rank. And so they commenced their long combat. At the same time Papatu of the Haapai people swam off to attack the canoes, but as soon as his head appeared above water it was cut off. Then followed Papa-neke, and Papa-noo, who shared the same fate. Now came Tāuu and Tapa-kati, thinking they would succeed, but their severed heads soon sank to the bottom, amidst the cheers of the invaders, whilst the hearts of those on shore sank within them. Vaka-tau and his opponent were all this time bravely fighting on the shore, whilst the former's people remained on board; and so it went on—"for seven nights" says the story, a little instance of Polynesian imagination—until Vaka-tau was wounded in the little finger by Orokeva's club, on which he returned on board to recruit before renewing the contest. Rae-noo-upoko, taking advantage of the night, went ashore, where he devised a cunning snare in the place where Orokeva was to stand next morning when the fight again began, and carried the end of the rope attached to the snare on board his vessel.

When the two warriors met again on the beach in the morning, a fiercer struggle than ever set in. "They strove from early dawn till the sun was high in the sky," says the narrative, "and then came the pulling of the rope from the vessel; Orokeva was caught; he fell; Vakatau sprang on him, and soon Orokeva's head was on board Vakatau's vessel." And now it was arranged that Vakatau should remain aboard with 100 men, whilst Rae-noo-upoko proceeded ashore with 400 followers to destroy the people of Atu-Apai, root and branch. A great destruction followed—the houses were burnt, much booty was obtained, and many were killed. Apopo-te-akatinatina and Apopo-te-ivi-roa fled before Vakatau's brother, Tama-te-ura-mongamonga, until they reached the far side of the island, where, hastily lading a canoe, with a few of their people they took to the sea, and eventually made their way to Rarotonga, where they were the first inhabitants, or tangata-uenua, whose descendants were found there 375 years after by Tangiia in the year 1250.

And now, the warriors having done their work, they set up Apakura's youngest son, Vaea-ma-kapua, as ariki over the Haapai group.

A reference to page 161 of vol. iv. of the Journal of the Polynesian Society, will show the Moriori account of this incident, which differs merely in detail from the above brief abstract of the long Rarotongan story. In "Polynesian Mythology," p. 61, is one of the Maori versions of the same event; but there are many others, and, but for the account of the burning of the temple or house—Te Uru-o-Manōno—they are remarkably like that just given, derived from Rarotonga.

Through Apakura, the connection between the Rarotongan tangata-uenua, or first settlers there, and the Maoris can be shown. Thus, Apakura's two brothers, both named Apopo (the Hapopo of Maori Histoiy), fled to Rarotonga, and there settled; and as Apakura has plenty of descendants amongst the Maoris, the connection is clear. These events occurred about the year 875.

In the times above mentioned, some of the people were still living in Fiji, whilst—as has been shown—others were living in Tonga, Haapai, Savai'i, Upōlu, and no doubt also in Vavau, though there is little mention of this island about this period. One of the contemporaries of Apakura was Tuna-ariki, and he lived in Fiji, where a war broke out at this time about Ava-rua, a place which appears to have been one of the principal settlements there, and after which, it is probable, several other places of the same name in Eastern Polynesia were named. This war was between Tuna-ariki and Tu-ei-puku, the latter being beaten in the struggle, and the au, or government, seized by Tuna-ariki, Tu-ei-puku being finally killed by a puaka-uru-kivi, which means a boar striped like a tiger.

Tu-ei-puku's son was Kati-ongia, about whom is the saying Kua ariki Kati-ongia; kua au Kuporu ("Kati-ongia became the ruling chief; Upōlu secured peace," or Upōlu ruled), showing that—probably after his father's defeat he had removed to and become chief of Upōlu. Kati-ongia is one of the few names that can be recognised on Samoan genealogies; its Samoan form is 'Ati-ongie, identically the same name, but, as has been shown, the difference in the genealogical period precludes their being the same individual.

Kati-ongia's grandson was the famous Atonga, who also was a great chief in Upōlu, and in whose time was built the celebrated canoe, which made the many voyages over so large an extent of the Pacific Ocean as related in the Rev. J. B. Stair's "Samoan Voyages."^[47] In his time also flourished Rătă-vare—according to Rarotongan history the guardian of the forest in which the canoe was built, but in Maori story the actual builder and navigator of it. Atonga's son was Te-Ara-tanga-nuku, the first navigator to use this wonderful canoe, and he flourished in Upōlu in the year 950. In Atonga's time lived Tupua-ki-Amoa,^[48] who was possibly one of the early members of the Tupua family of Samoa, whose descendant is Mataafa, now living.

It is clear that from about this epoch Fiji ceased to play the important part it had done since the times of Tutarangi (A.D. 450), or for 500 years, and that the people had spread out from there to most parts of the Pacific. Since the times of Ui-te-rangiora in 650, if we may judge from the silence of the Native History as to any notable voyages, or the mention of any lands other than those in the Western Pacific, it would appear that there had been a partial cessation of expeditions undertaken for the purpose of colonization, though, no doubt, communication was kept up with Eastern Polynesia. It is also clear that just about the times of Te Ara-tanga-nuku, or in 950, a fresh impulse was given to navigation, and from this time forward for many years these Rarotonga-Maoris were frequently passing from east to west, and to the south, but communication does not appear to have been re-opened yet with Hawaii for nearly two hundred years from the period of Te Ara-tanga-nuku.

We can only surmise the cause of this apparent increase of nautical adventure at this time, for the Native History is silent about it. I would suggest that it was due to the increase of the Melanesian half-caste element in Fiji, which must have been growing for some time past, and that it was due to their pressure on the Polynesians that they began about this time to move eastward. It is abundantly clear, from physiology and language, that there was a time when the Melanesians and Polynesians mixed in marriage. I suppose this would occur by the conquest of the latter to a certain small extent, and the capture of Polynesian women, for I think the racial dislike of the Polynesians for black people would prevent a large number of free connections. The result of this mixture is the present Fiji people, which is most noticeable in the Eastern or Lau Group of the Fiji Archipelago, where, it is said, the people are lighter in colour, and where the Polynesians must have been in strongest numbers.

People of Niue, Polynesians slightly mixed with Melanesians.

It seems to me probable that Polynesian cannibalism is traceable to this period of their history, and that they learnt it from their Melanesian neighbours in Fiji. The branches of the race that have been most addicted to this practice are the Maoris, the Rarotongans, the Paumotuans and the Marquesans. In Samoa it was unknown, and was very little practised in Hawaii^[49] and Tahiti. The reason for this would appear to be—in the case of the Samoans, that they occupied their group before the subsequent arrival in Fiji of what we call the Maori-Rarotongan branch, who mixed more with the Melanesians than did the Samoans. It is true that there was an old custom in Samoa of offering a prisoner to a chief, tied up in coco-nut leaves, ready for "baking" but he was never eaten. This has been stated to be a relic of the time when they were cannibals; but once cannibals, why not always cannibals, as were Maoris and others? Rather, I think, is this a custom that was introduced into Samoa as a mark of humiliation and degradation, based on the known fact that their Maori-Rarotongan and Melanesian neighbours adopted this custom, not that the Samoans themselves were ever cannibals any more than their remote ancestors in India and Indonesia were. The very few references to cannibalism in Samoan traditions may, I think, be traced to a recollection of the Maori-Rarotongan occupation of the coasts of that group.

With respect to the Tahitians; if, as seems likely, their genealogies show only from forty to fifty generations of residence in that group, then they spread there somewhere about the period of the great Rarotongan navigator, Ui-te-rangiora, and therefore before the closer connection of Polynesians and Melanesians took place in Fiji, or at any rate before this intercourse was sufficient to influence Polynesian customs. The prevalence of cannibalism at Tahiti to a small extent would be due to the influence of later migrations from Fiji (of which there appear to have been several), and after the original settlers in Tahiti had become numerous.

It is the same with Hawaii. It has been shown that it was about A.D. 650 that this group was first settled, and the strong inference is, from Fiji.^[50] This, again, would be before the time of the Melanesian connection. Fornander has shown that the Hawaiians remained isolated until about the year 1150, when the southern Polynesians again appeared on the scene, and these southern visitors, who have been shown to be frequently Maori and Rarotongan ancestors, must have been well acquainted with cannibalism. That their customs did not spread in Hawaii—at any rate, to any extent—is due probably to the original inhabitants being in sufficient numbers to make their objection to it felt.

In the Marquesas, if we take the period of Nuku of their genealogies—about 50 generations ago—as that at which the islands were first settled, this would be before Melanesian customs aftected Fiji. Therefore we may accredit the later and frequent visitors from Fiji with having introduced the custom there. In the early years of last century they were as inveterate cannibals as either Maori or Rarotongan. It is very clear, from the Rarotonga histories, that the connection between the Marquesans and the Maori-Rarotongans is very close, and has been continued from early days down to the thirteenth century. The connection was that of blood relations, and also frequently as bitter enemies—conditions which do not conflict in Polynesia.

With regard to cannibalism amongst the Maoris, there are several clear allusions in their traditions to one of their female ancestors named Whaitiri, the wife of Kai-tangata, having been the first cannibal. Maori and Hawaiian genealogies are concordant as to the position these people occupy in their histories,

Whaitiri=Kai-tangata



Hemā



Tawhaki



Wahieroa



Rata

which is as noted in the margin. It has already been shown that the period of Tawhaki as deduced from both Maori and Rarotongan sources, is 46 and 48 generations ago, or in other words, about the year A.D. 700. This date is about from 200 to 250 years after the first occupation of the Fiji group by the Polynesians, and it therefore seems a fair inference that the tradition as to Whaitiri being the first cannibal, is true, and that it was in Fiji that she and her husband lived. It is probable that she was a Melanesian, and that she induced her husband to become a cannibal and thus receive the distinguishing name of Kai-tangata, or man-eater.

It is a somewhat remarkable thing that, in the numerous Polynesian traditions with which we are now acquainted, so few positive statements can be found in reference to the black Melanesian race, with which the Polynesians must so often have come in contact. The only precise statement I know of is that mentioned in the Supplement to the Journal of the Polynesian Society, vol. v, p. 6,^[51] where they are faithfully described, and said to have been living in a neighbouring island to Waerota, the then home of the Maori branch of the Polynesians, an island which is known to be in the vicinity of Fiji, but which island is uncertain. There are also a few statements in old Maori chants, which probably refer to the Melanesians, but they are very obscure. Some of the very many meanings of the Maori words tupua, "odd, out-landish, demon, weird-one," found so often in their chants and traditions, seem to me to be names for these people. It is just such a name as they would give them at the present day. It is similar in meaning to the Rarotonga taae, which has been already suggested as a descriptive name for the Melanesians.

Fornander, writing of this period, says, "Of that intercourse, contest and hostility between the Papuan (Melanesian) and Polynesian races, there are several traditionary reminiscences among the Polynesian tribes, embodied in their mythology or retained as historical facts, pointing to past collisions and stimulating to future reprisals," but he does not particularise the statements.

In this connection, another question arises: Why did not the Polynesians use the bow and arrows? For they must have seen the effect of them with the Melanesians. Of course, they did use them as an amusement, and for shooting birds &c., but I believe never in war. It is due to the conservatism of the race that they did not use the bow and arrow. Their system of fighting—with few exceptions, was always hand to hand; and this was so much ingrained in the race, like other customs, that they never used the bow—only useful in fighting at a distance. It was against the custom of their ancestors of India and Indonesia, and hence improper in them. They did, however, use the sling stone of which mention is often made in the Rarotongan history, but it is probable that they did not learn this from the Melanesians—it was an old custom. The Rarotonga and Niuē name for a sling-stone, is maka, the Maori word

People of Tonga, Polynesian type.

to sling or throw; it was cast by the hand without the use of the sling. In Niuē the stones are polished and shaped like eggs.

According to Mariner, the Tongans ate human flesh occasionally, but it was a custom apparently of recent introduction from Fiji as, no doubt, was that of their use of the bow and arrow. Besides the Rarotongan and Maori element in the Tongans, which may be inferred from what has preceded, there was a Samoan one also. The Rev. J. E. Moulton told me that in the time of Ahoeitu, or about thirty-two generations ago, there was a migration of Samoans to Tonga, who settled near Ha'amonga on the N.E. end of Tonga-tapu and who were the builders of the Langi, or stone graves with steps. From that place they subsequently removed to Mua. This would be about the year 1050. But if these migrants were Samoans—properly so called—why do we see no trace of the Langi in Samoa at the present time? It is more likely that these fresh settlers on Tonga were some of the Maori-Rarotongans, who had a knowledge of this step-form of structure, as is shown in the Tahitian marae.

Sojourn in Eastern Polynesia.

In the time of Atonga (who lived in Upōlu) or circa 950, the Rarotonga history first mentions a permanent residence of any of these Maori-Rarotongans in Tahiti, not that this was the first occupation of the island, but rather of that particular branch of the race shown on the genealogies. Apakura's great great grandson was Tu-nui, and he lived on the western side of Tahiti. The saying about him is "Tahiti was the land; the mountains above were Ti-kura-marumaru, and Oroanga-a-tuna, the koutu (marae) on the shore was Puna-ruku and Peke-tau." Puna-ruku is the well known Puna-ru'u river in the Paea district of Tahiti. This is a very common form of saying in Tahiti as applied to a high chief, and amongst the Maoris we find a similar one which is illustrated by the following: "Ko Tongariro te maunga, ho Te Heuheu te tangata." Tongariro is the mountain, Te Heuheu is the man. Similar sayings are applied to many high chiefs.

From Tu-nui the history is again silent as to any doings of his successors for six generations, when we find flourishing in Tahiti, Kaua and his wife Te Putai-ariki and Kaua's brother Rua-tea with his wife Vairoa, who were parents of Ono-kura, one of the most famous of Rarotongan and Tahitian ancestors, about whom are some very lengthy legends. The son of Kaua and Te Putai-ariki was Tangiia-ariki, whose brother was Tutapu (not Tutapuaru-roa, as the Rarotonga native history is careful to tell us). The fact of there being a Tangiia-ariki and a Tutapu flourishing at this period (circa 1100), and a Tangiia-nui with a cousin named Tu-tapu-aru-roa (circa 1250) is likely to mislead people into confusing the two, especially in comparing the Tahitian version of Hono-'ura with the Rarotongan account of Onokura. Indeed, there is confusion in the Tahitian version, where people who lived in 1250 are introduced in connection with Hono-'ura. In view of the completeness of the Rarotongan genealogies we must accept their version as being correct, especially when we consider the details of the family connections given.

The history of Onokura is a very remarkable one, whether the Tahitian or Rarotongan account is considered. In the latter, the narrative is interspersed all through with songs and recitative, which would take many hours in delivery. It is, in fact, a complete "South Sea Opera," the full translation of which, I fear, will never be obtained, for the songs are full of obsolete words and phrases, the meanings of which are probably unknown to the Rarotongans of these days. It is a remarkable thing that this celebrated ancestor is unknown to the Maoris, and, I think, to the Hawaiians also. I can only suggest that this poet, warrior, and navigator is known to Hawaiians and Maoris by some other name, but even then his deeds are not recorded. Possibly the great fame he has acquired is due to Tahitians and Rarotongans descending more directly from him—as they do—and also to his feats having been gradually and increasingly clothed with the marvellous and wonderful in ages long after the hero himself flourished. As Onokura flourished circa 1100, and as the Maoris left those parts in 1350, they ought to have some record of him. Again, as he lived in the middle of the second era of navigation, and during the period, or just before, communication was re-established with Hawaii, he ought to be known to the latter people, but he is not.

Divested of the marvellous—which is to be found very fully in the original—the history of Onokura in brief, according to Rarotongan tradition, is this: the chiefs of Tahiti had for some few generations back been desirous of proceeding to Iva for the purpose of conquering that group. Iva, from what follows, is clearly the Marquesas, and not the country of the Hiva clan of Raiatea. Onokura appears to have been born at Tautira, Tahiti, which is corroborated by the many place names in the story that are situated near there. On a visit made to this place in 1897, Ori-a-ori the chief of Tautira pointed out to me the places connected with him, and he claimed, moreover, that both Onokura and Tangiia-ariki were his ancestors. The history mentions that at this period the inhabitants of Tahiti had increased to great numbers, and yet amongst them were no brave warriors to be found who would attempt to overcome the monsters of the deep, and other difficulties that lay between them and Iva. At last Onokura was fetched from his mountain home of Ti-kura-marumaru, where he lived on wild fruits (amongst them the Mamaku and wheki, well known Maori names for species of the tree-fern, the heart of the first named being still eaten by them), the kokopu (trout), and koura (cray-fish). Under his direction a grand pāi, or canoe, was built, and finally launched with much song and ceremony. Then the chief—Tangiia-ariki—prepared for his voyage to overcome the chief of Iva. They now launched forth on Te Moana-o-Kiva, which is the Rarotonga form of the Maori name for the Pacific Ocean (Te Moana-nui-o Kiwa). In one of the songs here introduced is found the name of Tamatoa-ariki, of Poa, (Opoa), at Ra'iatea, which seems to show that this name, borne in this century by the ruling chief of Ra'iatea, was in existence so long ago as the year 1100. The expedition was overtaken by a dreadful storm off Akaau Island (Fakaau, one of the Paumotus) where Onokura, by his strength and skill repairs the vessel, the name of which was Te Ivi-o-kaua. Then follow visits to the people of Akaau, whose chief was Te Ika-moe-ava, who was related to the visitors; and here Onokura marries his first wife, Atanua, the chief's daughter. In connection with this island is mentioned the name Te Raii, which is probably the Maori Te Raihi, some island or place beyond Tawhiti-nui (or Tahiti), according to Maori traditions.

After a lengthened stay at Akaau, the expedition next proceeds to Te Pukamaru (or Takume, one of the Paumotu group), Onokura leaving his wife and son behind. On arriving at this island, Ngarue, a chief from Iva was found there, with whom there was much fighting, in which Ngarue was defeated, but Onokura loses his ariki, Tangiia-ariki, who was killed by the enemy. Next they arrive at Iva, where more fighting occurs, and they apparently settle down for some years, for the next event is the arrival of Nga-upoko-turua, Onokura's son, by his wife Atanua, from Akaau. After this there are further wars with the Marquesans, at Rua-unga (Uauka Island) and Rua-pou (Uapou island)^[52] where lived Parau-nikau, whose daughter Onokura marries; her name was Ina. From here Onokura goes to Tupai, where he died of old age, and his spirit went to Navao. I cannot say which Tupai this is, possibly the little island north of Porapora, Society group.

The above is an extremely abbreviated account of the doings of Onokura which in the original covers 50 pages of closely written foolscap. No doubt it relates a nautical warlike expedition from Tahiti to the Marquesas, undertaken by these Rarotongan and Tahitian ancestors. It is interesting as showing the intercourse that took place in those times between distant groups, and the extent to which the ever-warlike Polynesian carried his arms. We must remember that this is about the middle of the period of Mr Stair's so-called "Samoan Voyages," and it was during Onokura's life-time (or in 1150) that communication was again established with Hawaii, after a seclusion of 500 years, of which Fornander has given so excellent an account in his "The Polynesian Race." In the story of Onokura, I do not recognise the name of any of the Maori ancestors, unless Ngarue, referred to above, is the same as one of that name shown on Maori genealogies, but proof is wanting.

The following is a confirmation of the communication with Hawaii above referred to from Rarotonga History. In the times of Tamarua-paipai, who was a contemporary of Onokura (circa 1100), and who lived in Avaiki-raro (either Fiji or Samoa), great disputes arose over the distribution of certain food, part of which was the ariki's tribute. Naea was the ariki, but his younger brothers disputed his rights, and rebelled against him. The names of these brothers were: Tu-oteote, Karae-mura, Tiori, Tu-natu, Kakao-tu, Kakao-rere, Uki, Pana, Pato, and Ara-iti. This revolt ended in a desolating war, which obliged Naea to flee from his country. He proceeded to the east, and on to Vaii (Vaihi, or Waihi, the Tahitian and Maori names for the Hawaiian Group). The narrative is a little obscure here, but apparently he settled in Oahu (Va'u in Rarotongan, which is the Maori pronunciation—Wahu—of Oahu) at a place named Tangaungau. I do not known if such a name is be found in any of the Hawaiian Islands; its Hawaiian form would be Kanaunau or Konaunau. The Hawaiian Islands are called in this particular narrative, in Rarotongan, "Avaiki-nui-o-Naea."

This is clearly not the same Naea who lived in Tangiia's time (circa 1250), for three lines of genealogies show this one to have lived about 1100—a period which is only fifty years from the date assigned by Fornander as the opening of communication afresh between central Polynesia and Hawaii, and it is the first mention of the latter group in Rarotongan story since circa 650. The name of Naea is not to be found in Fornander, but it is quite possible he is known to the Hawaiians by some other appellation. The first of these southerners to arrive in Hawaii, according to Fornander, was a priest named Paao (probably Pakao in the southern dialects), who afterwards brought over one Pili Kaaiea, who became King of Hawaii Island.^[53]

It has been shown by Fornander that voyages from the central Pacific to Hawaii ceased in the time of Laa-mai-kahiki, or about 1325, and from that time down to the visit of Captain Cook in 1778, the islanders remained isolated from the rest of the world. Recent researches, since the time of Fornander, however, go to prove that a Spanish navigator, Juan Gaetano, really discovered the group in the year 1555.^[54] It has been a matter of some enquiry as to what was the cause of this cessation of vovages to Hawaii, after they had endured for some one hundred and seventy-five years, or from the year 1150 to 1325. This story has shown the great probability that some of these voyagers were the Rarotonga-Maori branch of the race then residing in Tahiti, Marquesas and the Eastern Pacific. In 1250 a large party of these bold adventurers settled in Rarotonga, and in 1350 others removed to New Zealand. This being so, it seems to me that new outlets having been found for their energies, and the boldest navigators of the race having found fresh lands on which to settle, there no longer remained the strong inducement to keep up communication with Hawaii that had previously existed—they no longer required the Hawaiian lands on which to settle, and so the voyages ceased.

The expedition of Onokura to Iva, (Marquesas) described above, is not the only one we hear of at this period. In the times of Onokura (circa 1100) according to the genealogies, there lived in Rangi-ura—one of the islands to the north of Fiji—a chief named Anga-takurua, whose ancestor Rua-taunga, seven generations before him, or say about the year 925, was still living in Avaiki-atia, or Indonesia. Whilst living at Rangi-ura, there came on a visit to Anga-takurua, a chief named Makea, which is the first of that celebrated family we hear of, under that name,, in the Native History. Makea's visit was to obtain men to form an expedition to Iva. The story then describes the selection of the men for the expedition, with which went Anga-takurua and Pou-o-Rongo as the leaders of their party. The expedition started in two canoes, and made their way to Iti-nui (or Fiji) where they were reinforced by some people from there, and then went on to Iva, where they were very successful, for as the story says, they killed 1510 of the Iva people. Anga-takurua now returned to Rangi-ura, his own country, whilst Pou-o-Rongo joined Makea. Five generations afterwards, a descendant of Anga-takurua named Tara-mai-te-tonga settled in Rarotonga with Tangiia, of whose party he was a member.

These long expeditions, undertaken for purposes of war, show to what a pitch the Polynesians, at that time, had carried their powers of navigation. The love of the sea, and its accompanying adventures, must have been very strong in them.

From Onokura for two generations there are no events to record, but in the third, or in the year 1200, flourished Kaukura, who lived in Upōlu, but removed from there and settled in Tahiti. We have now arrived at an interesting period in the history of Eastern Polynesia, where, as is shown in the Rarotongan Native History, communication was frequent throughout Central Polynesia. These are the times of Tangiia-nui, or circa 1250.

The Settlement of Rarotonga.

It has been shown that Rarotonga was first settled about 875, by the two men named Apopo, and their people. Here they and their descendants seem to have lived for 375 years, until the settlement there of Tangiia-nui, with few events to mark their history, for no mention is made of the island in the different voyages that are described during that period. There is an old and fanciful legend in relation to Rarotonga, which describes the arrival there of some of their gods—Tonga-iti and Ari—and their dispute as to the ownership of the island, which at that time was called Nuku-tere and Tumu-te-varo-varo; Rarotonga being a more modern name.

It appears from the Native History, that just before Apopo and his people arrived at Rarotonga, another party under Ata-i-te-kura had migrated from Iva^[55] (Marquesas), and settled down there. Apopo settled at Are-rangi, and Ata-i-te-kura at Orotu. These immigrants did not live long in peace, for Apopo desired the island for himself, and determined to kill Ata-i-te-kura. The latter, being informed of this by Tara-iti, a friend of his, dispatched his sons Rongo-te-akangi and Tu-pare-kura right off to Tahiti, to his sister Pio-ranga-taua, for help. Arrived there they beheld on Mount Ikurangi, at Tahiti, the sign their father had told them of, which foretold his death. The aunt, Pio-ranga-taua, now arranged an expedition to return to Rarotonga, but the young men, not being satisfied with its appearance, proceeded on to Iva, to Airi, the chief in those days, and the younger brother of their father. It was not long before the Iva people were afloat, and sailing down before the trade wind soon reached Rarotonga, and made war on Apopo, who, the story says, had the stronger party, so the Iva people at first suffered a defeat. By a stratagem, however, they succeeded in capturing Apopo, and then the Iva chief, Pu-kuru, "scooped out Apopo's eyes and swallowed them"; hence the saying, "Opukia io te puku-o-mata, apaina na Tangaroa hi te rangi, na Rongo ma Tane, e eiva kino te tamaki e." "Catch the eye-balls, offer them to Tangaroa in the skies, to Rongo and Tane; an evil pastime is war." After staying some time, the Iva people returned to their own country.

After them came Te Ika-tau-rangi^[56] (how long after, or where he came from is not stated), who settled down at One-marua. In his time drums and dances were introduced. Again after this came three canoes, which were cruising about the ocean. When the crews saw smoke and the people ashore, they landed, but were set upon by the natives and driven off.

Here ends the brief history of Rarotonga down to the times of Tangiia-nui. If my readers remember that the two men named Apopo were Apakura's brothers, they will see that these early settlers were of the same branch of the Polynesians as many a Maori now living in New Zealand. When Tangiia-nui arrived in Rarotonga in 1250 he found Tane-kovea and others, descendants of Apopo, then living there. Dr. Wyatt Gill says the men were all killed and the women saved, but our Native History relates nothing of this.

The immediate ancestors of Tangiia-nui seemed all to have lived in Tahiti. It can be shown, I think, how Tangiia is connected with the Maori lines of ancestors. One of his names was Uenga, afterwards changed to Rangi and then to Tangiia.^[57] His adopted father (and uncle) was Pou-vananga-roa, whose other name was Maru, according to Rarotonga history. In Maori history, we find, from an account given by the Urewera people, that Maru-a-whatu had a son named Uenga, and his great-grandson was Tamatea-moa, who, my informant insisted, came to New Zealand in the Taki-tumu canoe. These names may be shown in a table, as below, but it is very difficult at this time to state if it is quite correct.

Date.

1200

26 Kau-kura

1225

25 Pou-vananga-roa or Maru (a-whatu)

1250

24 Uenga or Tangiia

Manatu

Tupa

Aki-mano

Moe-tara-uri

1275

Pou-tama

23 Tupata

Ngana

Vaea

Iro

1300

Whiti-rangi-mamao

22 Hau-te-aniwaniwa

Pou-ariki

Tai-te-ariki

1325

Kupe

21 Tamatea-moa

(Descendants
in New Zealand
and Ra'iatea).

(Descendants in
New Zealand).

(Descendants in
Rarotonga and
probably in Samoa).

(Descendants in
New Zealand and
Rarotonga).

Tangiia is shown above as a son of Pou-vananga-roa; in reality he was the son of the latter's brother Kau-ngaki, and therefore Pou-vananga-roa's nephew. The connection of the lines depends on the fact of there being a Maru, who had a son Uenga, by both Maori and Rarotonga history. The date of Tamatea-moa is one generation, or twenty-five years, before the mean period of the heke to New Zealand, but if this man was somewhat advanced in life when he came, this discrepancy disappears. Kau-kura (Kahu-kura, in Maori), mentioned above, was also a noted voyager. It is just possible this is the man who visited New Zealand according to Maori history, and who is accredited by the East Coast tribes with having introduced the kumara to their knowledge.

Turi's home

With respect to Kupe, mentioned in the table above, there is some doubt as to the exact period of his visit to New Zealand, but the Taranaki tribes say that it was in the same generation that Turi came here from Ra'iatea, and the few genealogies we have from him confirm this. Rarotonga history does not mention that Pou-tama was a son of Tangiia's (or Uenga's), but Maori tradition shows that he was a son of Uenga's. According to the table above, Kupe flourished a generation before the fleet came, which is quite near enough to allow of the time being right, and as Rarotongans do not trace descent from Poutama, he is not mentioned in their history. It is, however, very questionable if the Kupe, who is accredited Avith exploring the west coast of New Zealand, is the same man who gave Turi directions where to find a home at Patea, West Coast, New Zealand.

As has been said, Tangiia's father was Kau-ngaki, but he was adopted by Pou-vananga-roa-ki-Iva, as was his cousin Tu-tapu—afterwards called Tu-tapu-aru-roa, or "Tu-tapu, the constant pursuer," in consequence of his relentless pursuit of Tangiia-nui. Pou-vananga-roa distributed to his children their various occupations and lands; Maono was appointed an ariki of Tahiti, as was Tu-tapu of Iva, whilst Tangiia was made a tavana or subordinate chief. In consequence of this distribution, great trouble arose; in the end Tangiia drove out his foster-brother Maono, and seized the government, in which he appears to have given great offence to his relatives, and which led to further trouble. Next arose a serious quarrel between Tangiia and Tu-tapu as to the ownership of Vai-iria, a stream in Tahiti (Mataiea District, south coast), which led to a war between Te Tua-ki-taa-roa and Te Tua-ki-taa-poto—"the first meaning Avaiki, the second Tahiti and Iva"—no doubt names for the two elements of the population, i.e., the first referring to the later migration there, the other to the previous one. Other troubles arose about the tribute to these several chiefs, such as the turtle, the shark, and other things which were sacred to the arikis in former times—indeed down to the introduction of Christianity.

Tu-tapu after this returns to his own country, Iva, whilst Tangiia proceeds on a voyage to Mauke Island of the Cook Group, where he marries two girls named Pua-tara and Moe-tuma. His love song to these ladies is preserved. After a time Tangiia returns to Tahiti, where he quarrels with his sister Rakanui about some insignia pertaining to the rank of ariki, and she leaves in disgust and settles in Uaine (Huahine Island) with her husband Maa. Tangiia now seeks diversion from the troubles of government by a long voyage to Avaiki (Savāii), and visits many other islands on the voyage, and he remained away some years. On his return to Tahiti he sends Tinorere to fetch his children from Mauke. Shortly after Tino-rere's return, Tu-tapu arrives from Iva with a war-fleet to demand of Tangiia their father's weapon, "Te Amio-enua," and the right to the rara-roroa, and the rara-kuru (man and breadfruit tribute), both tributes of an ariki. But Tangiia refuses, though after some time he concedes the rara-kuru, thinking to appease his cousin, but to no avail. It is clear from the fact of Tangiia's sons having attained to manhood at this time, that he had been absent in the Western Pacific for many years.

Great preparations were now made for war. Tangiia collects his people, the clans of Te Kaki-poto, Te Atu-taka-poto, Te Kopa, Te Tavake-moe-rangi, Te Tavake-oraurau, Te Neke, Te Ataata-a-pua, Te Tata-vere-moe-papa and the Manaune, some of whom are mentioned as small people; they were probably Melanesian slaves. The two parties now separate, Tu-tapu retiring to Tau-tira, at the east end of Tahiti-iti, whilst Tangiia and his army occupied Puna auia (a stream and district, west side of Tahiti). War now commences; as the history says, "Tahiti is filled with the Ivans" (Tu-tapu's people), and they press Tangiia so sorely that he orders his vessel to be launched and all his valuables placed on board, including his gods Tonga-iti, Rongo, Tane, Rua-nuku, Tu and Tangaroa, besides his seat named "Kai-auunga," in case of defeat in the coming strife. Two other gods were taken by Tu-tapu—viz., Rongo-ma-Uenga and Maru-mamao. When this had been done, Tangiia again fought Tu-tapu in the mountains, where the former's two sons, Pou-te-anua-nua and Motoro are killed, the former by the woods (or grass?) being set on fire. And now Tangiia was driven into the sea by his enemies, whilst the country-side was a mass of smoke and flame. Then comes in a little bit of the marvellous: "The goddess Taakura looking down upon the fire fiercely burning, descries Motoro in the midst of it. She spoke to the god Tangaroa saying, 'Alas!' this ariki; he will be burnt by the fire!' Said Tangaroa to her, 'What is to be done? Thou art a god, he is a man!' 'Never mind. I shall go down and fetch my husband.' Then Tangaroa uttered his command, saying, 'Haste thee to Retu. Let him give thee a tempest to extinguish the fire!' Then was given to her a fierce wind that extinguished the fire, and in this storm she descended and carried away Motoro to Auāu (Mangaia) with the aid of Te Muu and Te Pepe."^[58]

When Tangiia, in parting, looked back upon the land, his heart was full of grief for his home about to be abandoned for ever, and thus he sang his farewell lament.

Great is my love for my own dear land—
For Tahiti that I'm leaving.
Great is my love for my sacred temple—
For Pure-ora that I'm leaving.
Great is my love for my drinking spring—
For Vai-kura-a-mata, that I am leaving;
For my bathing streams, for Vai-iria,
For Vai-te-pia, that I am leaving;
For my own old homes, for Puna-auia.
For Papa-ete, that I am leaving;
For my loved mountains, for Ti-kura-marumaru,
For Ao-rangi,^[59] that I am leaving.
And alas! for my beloved children,
For Pou-te-anuanua and Motoro now dead.
Alas, my grief! my beloved children,
My children! O! my grief.
O Pou-te-anuanua. Alas! Alas!
O Motoro! Alas! Motoro!

Before finally departing from his home, Tangiia despatched Tuiti and Te Nukua-ki-roto to fetch certain things from the marae, used by them in connection with their gods; but instead of doing this they stole Tu-tapu's god Rongo-ma-Uenga, and took it on board the vessel. This was the cause that induced Tu-tapu to continue his long pursuit of Tangiia, and which gave him his name, "The relentless pursuer."

The vessel's course was now directed to the west from Tahiti, to many islands, until she arrived even at Avaikite-varinga, Tangiia all the while, with excessive grief, lamenting his sons. Tamarua-pai^[60] came from Tahiti with Tangiia, and he was appointed navigator of the vessel. As they approached Avaiki, they heard the beating of drums and the blowing of trumpets, denoting the performance of a great ceremony and feast. Pai is now sent ashore to interview the gods, or as it probably may be interpreted, the priests of their ancient gods, and finally Tangiia himself has an interview, and explains his troubles. After much discussion it is agreed to help Tangiia, and Tonga-iti says to him—" There's a land named Tumu-te-varovaro; thither shalt thou go, and there end thy days." Then was given to him great mana, equal to that of the gods, so that in the future he should always conquer; and they delivered to him numerous gods (idols) and their accessories, which he now possessed for the first time, together with directions as to a number of ceremonies, dances and songs, and new customs, which were afterwards introduced into Rarotonga.

Apparently also some people joined Tangiia here, on purpose to carry out the directions that had been given in connection with these new matters. Taote and Mata-iri-o-puna were appointed to the charge of the trumpets and drums, Tavake-orau to the direction of the ceremonial dances, whilst Te Avaro from Rangi-raro, was charged with other trumpets on board the vessel. Moo-kura, a son of Tu-te-rangi-marama also appears to have joined Tangiia, and was afterwards made a guardian of one of the maraes of Rarotonga.

Ancient Tahitian mourning costumes

This Avaiki, and the story connected with it is somewhat difficult to understand, but it is clearly some place very distant, and probably in Indonesia,^[61] for on their return, they first called in at Uea or Wallis Island, from where, after much drum beating, etc., they proceeded on to Upōlu, but had to return to Uea for one of their trumpets left behind. Here they were joined by Katu, and thence came back to Upōlu, where more ceremonies were performed, and a song composed, alluding to their adventures.

From Kupolu (Upōlu) Tangiia, sailed back to Iti (Fiji), where they fell in with Iro, a very noted ancestor of Rarotongans and Maoris, called by the latter Whiro. After some time, Tangiia asks Iro "Where is thy son? I want him as an ariki for my people, my sons being dead." "He is away at Rapa, where I have settled him." Said Tangiia, "I will go after him and fetch him as an ariki for my people," to which Iro consented. This son of Iro's was Tai-te-ariki, whose name is still borne by Maoris now living in New Zealand, and who are descended from him. It was from Tai-te-ariki also, that the long line of arikis who have ruled over the Ngati-Tangiia tribe of Rarotonga down to my friend Pa-ariki, the present worthy chief of Nga-Tangiia, are descended. Maori and Rarotongan history and chants are full of the adventures of this ancestor of theirs—Iro, or Whiro—who is also known as an ancestor of the Tahitians.

Tangiia now started from Fiji on his long voyage to Rapa-nui or Easter Island to fetch Tai-te-ariki, a voyage dead against the trade wind, and 4,200 miles in length. No doubt he called at many islands on the way, but they are not mentioned. There he found Tai-te-ariki, who, at that time, was called Taputapu-atea, and after explaining his mission, the young chief joined Tangiia, and the vessel proceeded to the west, to Moorea island near Tahiti, where Iro was to have met them, but had not arrived. Leaving a message for Iro, Tangiia sailed on to the next island Uaine (Huahine) where an interview takes place with Maa—the husband of Rakanui, who was Tangiia's sister, and who, it will be remembered, had left Tahiti in disgust at Tangiia's conduct. Some high words follow but in the end peace prevails, and Tangiia relates his misfortunes—the disastrous war with Tu-tapu, the death of his children, and his voyage to Avaiki-te-varinga, with the treasures he had brought back from there. Then said Rakanui, "Let us both remain in this land of Uaine; thou shalt dwell on one side, I on the other." " Not so, I cannot remain; I must go, There is an island named Tumu-te-varo-varo (Rarotonga) which was disclosed to me by Tonga-iti." "What land is that?" "What land, indeed! I have never seen it. I shall go there to live and die, and set up Iro's son as an ariki over my people." He then names the clans over which Tai-te-ariki is to rule, including the Manaune and others already referred to and the sister then gives Tai-te-ariki a new name, Te-ariki-upoko-tini (the many-headed ariki), referring doubtless to the many clans he was to govern.

Rakanui now presented Tangiia with another canoe "Kaioi," which his navigator, Pai, makes use of to convert their own vessel into a vaka-purua or double canoe, thus seeming to indicate that Tangiia's long voyage had been made in a single canoe, or perhaps a canoe with outrigger only. The sister now agrees to join her forces to those of her brother, and they sing a species of song together to ascertain whether salvation or death shall be their fate.

Whilst these transactions are proceeding, there suddenly arrives on the scene the dreaded Tu-tapu, and Tangiia flees to Porapora, an island about 50 miles to the west. Here he proceeds to perform the ceremonies connected with the appointment of Tai-te-ariki as an ariki. But, as the story goes, "they had not girded him with the scarlet belt" (maro-ura) when Tu-tapu overtakes them, and Tangiia flees to Rangi-atea (Ra'i-atea) which island is some 20 miles south of Porapora. Here the two warlike canoes come close together, and Tu-tapu shouts out, "Deliver up my gods! return my gods you took from Tahiti!" Whilst they sail along together, bandying words, the dark tropical night sets in with its usual suddenness, and Tangiia sheering off, parts company in the dark.

Tangiia—presumably fearing that his proposed project of settling on Rarotonga is known to Tu-tapu—steers before the trade wind and quickly makes the Fiji group again. Here a different disposition of his forces is made and the double canoe fitted up, the lesser canoe for the women and children, the katea or larger canoe for the men. His people are numbered and found to be e rua rau, four hundred. All this is illustrated by song as usual. Apparently this careful disposition of force was in anticipation of meeting the redoubtable Tu-tapu.

The preparations completed, the expedition left Fiji again, going ki runga, or to windward to visit the many islands there, and increase the reputation of their vessel towards the sun rising. As they drew near to Maketu (now called Mauke, one of the Cook Group) they beheld a sail. On Tuiti and Nukua-ki-roto climbing up the mast, they discovered that it was the canoe of Karika, from Samoa, of which they informed Tangiia, saying: "Here is Te Tai-tonga;^[62] thou art as one dead!" Said Tangiia, "Has he many men?" "A great many; they are numerous!" "Ah! what is to be done?" "What indeed? thou must deliver up to him the rangi-ei, the plume of rank upon thy head" (give up the supremacy to Karika). The vessels now draw together and Karika comes on board that of Tangiia, who has been careful to send his warriors below, keeping only the slaves, children and the decrepit on deck, so that Karika might not know his strength. Then follows a scene in which Tangiia attempts to present Karika with the emblems of chieftainship, in which he is prevented by the faithful Pai, the navigator of the vessel. A struggle ensues in which Tangiia, in urging on his people, used the word takitumu, which thenceforth becomes the name of his vessel. Karika seems to have got the worst of it, and his canoe is towed away to Maiao, and to Taanga (Taha'a, near Ra'iatea) where Mokoroa-ki-aitu, Karika's daughter, becomes Tangiia's wife, to cement the peace then made.

Tangiia now learns from Karika the directions for finding Rarotonga, after which the two vessels separate—Karika going his way, whilst Tangiia sails south; but misses his mark and reaches a part of the ocean where great currents meet, and Tangiia concludes he has reached the "mountainous waves" of the south referred to in tradition, in which he is supported by finding the sea quite cold. Putting about ship he sails north, and finally sights the east coast of Rarotonga, and lands at Nga-tangiia, where like a good and true Polynesian, he at once proceeds to build a marae for his gods at Te Miromiro, close to the present church there.

Next follows a long history of the building of various maraes and koutu, in honour of various gods, to each of which he appointed guardians, whose names are given, many of which are borne by the mataiapos, or chiefs of the islands at this day. Most of these maraes are said to have been named after others in Avaiki (probably the eastern group) and other places, whilst others were named after incidents in Tangiia's eventful life. The maraes are so numerous that it must have taken a very long time to build them all. Considering that they had also to build houses, plant food, etc., it seems probable that some few years were thus occupied.

Whilst building the marae named Angiangi, and before a guardian had been appointed, there arrived another expedition under Naea, in his canoe "Atea-roa."^[63] "They were seven in number," which I think refers to the number of the people, which of course means fourteen, according to the Polynesian method of counting—not a very large expedition. It has been stated that the New Zealand canoes came with the tere of Naea, but in this I think there is a mistake. Had they done so, the writer of the Rarotongan Native History would not fail to have mentioned the fact. Only one canoe is named above, and that is not known to New Zealand tradition. This Naea and his party are said to have come from a place called Arava, in the Paumotu Group; they belonged to the Tonga-iti clan.

It was with this expedition also that Te Aia family came to Rarotonga, from Avaiki (Western Pacific) originally, but subsequently from Tahiti. Te Aia's sou was Tui-au-o-Otu, whose son was Te Ariki-na-vao-roa-i-te-tautua-mai-o-te-rangi who married Marama-nui-o-Otu, a child of Iro's.

Just before the arrival of Naea, another party of emigrants arrived from Upōlu, under Tui-kava, who settled at Paparangi and Turangi.

After these events, Tangiia met with Tane-korea, his wife, and his two daughters, both of whom he added to the considerable number of wives he already had. These people, as has been shown, were some of the tangata-uenua, and descendants of the migration to Rarotonga in 875.

Some time after, how long is not known, came Karika, with whom Tangiia had the interview as related some pages back, and who told him the direction in which to find Rarotonga, in fulfilment of his promise. He landed at a place called E, and built there a koro or fort, which he named Are-au. The story then quotes an old song to show that Karika was a cannibal. Karika found his own daughter, Mokoroa-ki-aitu, and her husband, Tangiia, living at Avarua, the present principal village of Rarotonga.

They had not been settled very long in Rarotonga before a fleet was seen in the offing, which turned out to be the "relentless pursuer" Tu-tapu, still following up his old enemy Tangiia. Fighting commenced in which both Tangiia and Karika joined with their people; but there was a cessation after a time, and—evidently thinking that he would be worsted in the end, notwithstanding the great powers that had been given to him during his visit to Avaiki-te-varinga—Tangiia despatched his sister Rakanui and his foster-brother Keu right away to Tahiti, to his old father Pou-vananga-roa for help. The old man was blind and helpless, but he proceeded with his divination to ascertain the issue of the conflict. Then unfortunately comes a break in the story; but we next find the two messengers, after burying their father, starting back for Rarotonga with some potent charms, etc. They call in at Mangaia, and then reach the place they started from, where the war still continues.

But I do not propose to detail this lengthy war; it belongs to the history of Rarotonga alone. It resulted in the death of Tu-tapu, and a great number of his warriors from Iva. During the progress of it, the supremacy was delivered over by Tangiia to Karika, and it has descended to his living representative, Queen Makēa-Takau, the chief of the Government of the Cook Islands, at the present day.

Tangiia's counsel to his people at the end of this war is worthy of record. "His words to the body of Priests and to all Ngati-Tangiia (his tribe) were: 'Let man be sacred; let man-slaying cease; the land must be divided out amongst the chiefs, from end to end; let the people increase and fill the land.' Another law he laid down: 'Any expedition that arrives here in peace, let them land. Any that comes with uplifted weapon strike off their heads with the clubs.' These were the words spoken in those days." I am afraid the subsequent history of the people proves that Tangiia's words of wisdom were often disregarded.

The part of the history that follows on these events is very interesting, as showing how Tangiia instituted the various ceremonies and customs he had learnt on his long voyage to Avaiki-te-varinga, but this is not the place to describe them.

In Tangiia's old age, Karika urged him to join in a voyage to Iva to help obtain a celebrated canoe named "Pata"; but he declined, though some of his people went with Karika, who left his son Puta-i-te-tai in Tangiia's care. The Iva people laid a plot to kill Ngati-Tangiia, but they being warned in time escaped back to Rarotonga, whilst Karika was killed.

The history of Karika, mentioned above, has been given in the Journal of the Polynesian Society, vol. i, p. 70. The events therein related regarding the settlement of Rarotonga will not be found to agree exactly with those which are given in the Native History from which this is compiled, but after all, the differences are not great; it is known that Karika came from Samoa, and in the records of the Manu'a island of that group, his name is preserved, under the form of 'Ali'a, who, acccording to traditions collected by the Rev. J. Powell, edited by Dr. Fraser, and published in the "Transactions of the Royal Society" of New South Wales, vol. for 1891, p. 138, lived about twenty-three generations, or reigns ago. The table of kings, not being wholly a genealogy, cannot be compared with those of Rarotonga, but still, the Manu'a tables, such as they are ought not to differ greatly. We find from Rarotonga history that Karika flourished twenty-four generations ago, and that there are twenty-three names on the Manu'a list—sufficiently near to allow of their being the same individual.

The Rarotonga accounts however, make Karika's father and mother to have been named Eaa and Ueuenuku; the Manu'a (Samoan) accounts give them as Le Lolonga and Auia-luma. The ancestors preceding Le Lolonga are also quite different to those in the Rarotonga account (Journal of the Polynesian Society, vol. 1, p. 70). This leads me to infer the probability of 'Ali'a having been interpolated on the Manu'a line, being possibly a nephew or other relative of Le Lolonga's, and that 'Ali'a (or Karika) was really one of the Maori-Rarotongans, and not a true Samoan. He was probably a member of one of the families who at that time occupied the coast lands of a considerable part of Samoa. The Rarotonga account of his doings in Samoa seems rather to point to this.

It has been shown on a former page that the period of Karika and Tangiia (circa 1250) is that also of the first Malietoa in Samoa, in whose time the Samoans appear to have first got the upper hand of the so-called Tonga-Fijians, or in other words, the Maori-Rarotongans. It seems to me that this is the probable reason of Karika's leaving Samoa, his relationship to the Rarotonga people who were then living in Samoa and Fiji, made it advisable for him to leave, together with others. It is stated that he made eight different voyages between Rarotonga and Avaiki, which would here include both Samoa and Fiji, and for part of this time he was engaged in wars in Avaiki and other islands in the neighbourhood. The name of his double-canoe was Te-au-ki-Iti and Te-au-ki-Tonga.

From this period (1250) the Rarotonga history does not mention a single voyage back to Samoa or Fiji, though some are noted to the nearer group of Tahiti, etc. So far as we can judge, communication with Western Polynesia ceased, and the reason I suggest is, that the Samoans had expelled the Rarotongan-Maori branch of the race from their group. As for Fiji, it is probable that some of the latter people still remained there, and that they, in the course of the 600 years that have since elapsed, have played an important part in modifying the original Melanesian Fijians, so that they are now a cross between the two races.

In the times of Tangiia, as has been mentioned, there lived in Avaiki, which is one of the places of that name in Indonesia, a man of the same name as the great ancestor of the Rarotongans, Tu-te-rangi-marama. His home was on a sacred mountain that had four names,

A Samoan girl. Polynesian type.

none of them important for our purposes. He had a son named Moo-kura and another named Tu-ariki, both contemporaries of Tangiia's. When Tangiia built the marae called Kura-akaangi in Rarotonga, he and Tamarua appointed Moo-kura as guardian. The son of the latter was Tama-kake-tua-ariki, who lived in the Arorangi district of Rarotonga, at Akaoa. It is related of this man that he made a voyage to Tuanaki, the lost island south of Rarotonga; and before he left he warned his wives—Toko and Uti-rei—to remove from the shore, for on the seventh night after his departure an affliction would fall on the place. This came in the shape of a great wave, and those who heeded not the warning were swept away, the rest saving themselves by flight to the mountains. This rising of the waves is probably "Te tai o Uenuku" referred to later on.

Tangiia's son was Motoro, his son was Uenuku rakeiora, his son was Uenuku-ki-aitu, his son was Ruatapu, renowned in Maori history. This brings us to the year 1350, when the fleet on its way to New Zealand called in at Rarotonga.

In reference to Uenuku-rakeiora mentioned above, who is known to Maori history, it is noted that Tangiia's son Motoro married two wives—Pua-ara-nui and Te Vaa-rangi—by each of whom he had son. Pua-ara-nui's son was concealed by the priest Etu-roa, so Vaa-rangi's son (the younger) Uenuku-rakeiora came to be an ariki. When this was discovered afterwards, the elder son Uenukutapu was made a mataiapu, or lesser chief, and his descendants are also living in Rarotonga now, as I gather from the Native History. It can be shown that some of the descendants of Uenuku-rakeiora came to New Zealand, his grandson Paikea, Ruatapu's brother amongst others. It was Uenuku-rakeiora's son Uenuku (by the Rarotongan history called Uenuku-te-aitu) who was the great chief and priest in Hawaiki according to Maori story, just before the heke to New Zealand. From this we may gather that, if born in Rarotonga, he did not live all his life there, for we have—from Maori history—several accounts of his visits to Rarotonga to make war on Tawheta or Wheta, when the incidents known as Te Ra-to-rua and Te Moana-waipu occurred. Rarotonga is mentioned in these Maori legends as the island Uenuku went to in order to avenge his children's death. It is not clear from Maori history whether this Uenuku is the same as the man with a similar name who lived in Ra'iatea when Turi of the Aotea canoe left there.

Uenuku-rakeiora's wife and his mother both came from Iva (Marquesas) so says the story; but it is a question if Iva here, does not mean the part of Rai'atea occupied by Te Hiva clan.

Tahitian Origin of the Maoris.

Having sketched out the History of the Polynesian race down to about the year 1350, and traced their various migrations, from far Hawaiki-nui to Eastern Polynesia—Tahiti and Rarotonga—it remains to be shown where was the immediate "Whence of the Maoris."

In the circular issued by the writer in 1891, asking those interested in Polynesian matters to join in forming a Society—having for its objects the preservation of records of the Polynesian race—a hope was expressed that such a Society would tend to draw the members together, and that, by their means, many obscure points in connection with the history of the race would be cleared up and valuable matter placed on record. A glance through the first six volumes of Transactions published up to 1897, will show that a considerable meed of success had attended the operations of the Society, but much still remained to be done. The information thus received from all parts of the Pacific seemed to indicate that there were fields still open in which much might be gathered; and at the same time certain questions arose out of the contributions to that Journal that seemed to render enquiry on the spot desirable by some one having a fair knowledge of what had already been accumulated. Many of the questions awaiting solution were of great importance, in connection with the history of the Polynesian people, and of special interest more particularly, perhaps, to those who dwelt in New Zealand and who were seeking to learn the origin of the Maoris. Notwithstanding the many attempts that had been made up to that time, nothing certain had been settled as to the immediate whence of the people, though many indications had been given, and as it turns out, often given truly.

It seemed, therefore, to the writer that the attempt to clear up this and other questions once for all, was worth making. Time was pressing—the old men of the Polynesian race from whom their history could be obtained were fast passing away—civilization was fast extinguishing what little remained of ancient lore—the people themselves were dying out before the incoming white man—and, to all appearances, there would soon be nothing left but regrets over lost opportunities.

Feelings of this nature were borne in strongly on the writer, and, it was felt the attempt to clear up some of the outstanding questions must be made. It was with this object then that I undertook a six months' voyage in the Pacific in 1897; the results, in brief form, are shown in what precedes this, and in what follows.

It is doubtless due to the prominence of two names (in the Samoan, Savaii, and Hawaiian, Hawaii) that so many writers have supposed one or the other of these to be the Hawaiki from whence the Maoris came to New Zealand. But now we know that all the Tahiti Group was called Hawaiki also, the other evidence of their "whence" falls naturally into its place, and indicates this latter Hawaiki as their former home—the immediate home from whence they came to New Zealand. To the Rarotongans, all the Western Groups including Samoa, Tonga and Fiji are known as Hawaiki-raro,^[64] or leeward Hawaiki, whilst Tahiti and the adjoining groups are called Hawaiki-runga, or windward Hawaiki. Again, the ancient name for New Zealand—with which they were well acquainted traditionally—was Hawaiki-tautau, as well as the Maori name Aotea-roa. Tautau is the Maori word tahutahu, to burn, or burning, and the name was probably given to New Zealand on account of its active volcanoes. It is over twenty-five years since I came to the conclusion that Eastern Polynesia must be searched for this particular Hawaiki; but, with the exception of Judge J. A. Wilson, no one appears to have followed in the same lines as myself. Mr. Wilson truly indicates in his interesting little book^[65] that the Maoris came from Rarotonga, but as we shall see further on, this was only a stopping-place on the voyage.

Amongst other names of ancient places mentioned in the Maori traditions as one of those from Avhich they came hither, is Tawhiti-nui. It is frequently mentioned in the Maori traditions; sometimes it is Tawhiti-nui-a-Rua, the latter word clearly being a man's name. In one of the accounts of Nga-toro-i-rangi's return from New Zealand to their ancient home in the Pacific, to avenge the insult offered to him, the place he went to is called Tawhiti; in another, Tawhiti-nui-a-Te-Tua, where again the last two words represent a man's name. In another account still, it is stated that Te Tua was the chief of the land to which the above expedition went.

Now, I was told in Tahiti that Te Tua is the name of a high chief, and has been so from time immemorial. The name Nga-toro-i-rangi, the celebrated priest of Te Arawa canoe, is known in Tahiti as 'A-toro-i-ra'i (they do not pronounce the ng), but it is there the name of a god, and of a place. Possibly this celebrated priest Avas deified there. At the same time the two names may have nothing to do with one another.^[66]

In one of the Maori "Uenuku" legends is mentioned the name of a mountain (Arowhena) wnich was somewhere in Hawaiki. Now, Oro-fena or Orohena is the highest mountain in Tahiti. I have shown that this same Uenuku lived (part of his life at any rate) in Rarotonga, and that voyages between there and Tahiti were frequent, and that he made voyages from Rarotonga to the country where this mountain was, though the name of the island is not given—Hawaiki being understood.

Pari-nui-te-ra is the name of the place to which some of the Maori traditions say their ancestors returned from New Zealand to fetch the kumara. I gathered from an old man on Moorea Island that there is such a place, near Pape-ete, on the north shore of Tahiti.

In Mr. Best's "In Ancient Maori Land," p. 41, will be found the Ngati-Awa of the Bay of Plenty account of the coming of the Mata-atua canoe, with the name of a tribe of Tahiti named Te Tini-o-te-Oropaa. The tribe of Te Oropaa live in the district of that name, just north of Papara, west side of Tahiti. A place is also mentioned in the same account—Te Whana-i-Ahurei; Te Fana-i-Ahurai is the adjacent district to Oropaa, whilst Paea, another name mentioned, is a place near Oropaa district. In addition we have this very important fact, that on the arrival in this country of Te Arawa canoe the crew called their tuahu or altar, which they set up at Maketu, Bay of Plenty, Ahu-rei, in remembrance of their ancient home in Tahiti.

I was told by Mr. Tati Salmon, of Tahiti, that expeditions were known to have left the west coast of Tahiti in former days, to find homes for themselves elsewhere, but the particulars have not been preserved. The name of only one canoe as having arrived there from distant parts was remembered; this was Manu'a-tere, which was that of Te Atonga previously mentioned,

The only two places where the native name of New Zealand (Aotea-roa) is known, so far as I can learn, are Tahiti—where it is mentioned in an old chant—and at Rarotonga, as will be shown. Taken altogether, the evidence which has now been adduced (besides other that might be quoted) seems conclusive that Tawhiti of the Maori is Tahiti, and that their Hawaiki is Hawaiki-runga, which includes all the groups around Tahiti.

We next come to another island of the Society Group, the name of which has been retained in Maori traditions, but only I think in those of the Maoris of the West Coast of the North Island. This is Ra'i-atea (in Maori Rangiatea), one of the poetical names of which is Havai'i-mata-pee-e-moe-te-Hiva. It is also called 'Ioretea'-Uri-e-tea and Havai'i. About four miles to the north is another lovely island, with indented coast line, down to which the mountains fall in abrupt and wooded slopes. This is Taha'a, a poetical name for which is Taha'a-nui-marae-atea, and one of whose ancient names was Uporu. The Rarotongan name for Ra'iatea is Rangiatea, and that of Taha'a is Taanga (in Maori, Tahanga). Some twenty miles to the north-west of Taha'a is Porapora, the ancient name of which was Vavau, probably the Wawau-atea of the Maoris. It has a very high and fantastic peak on it. To the east of Ra'iatea, twenty-two miles distant, is Huahine, a double island, an old name of which was Atiapi'i. Some eleven and a-half miles to the west of Porapora is Maiao-iti, the former name of which was Tapuae-manu. It is a high island, but of no great size.

This group of islands is separated from Tahiti by the Sea of Marama, named after one of the Tahitian ancestors, and which name 1 believe is referred to in the following lines from an ancient Maori lament which is full of old Hawaiki names, and was composed by one of Turi's descendants eleven generations ago:—

Tikina atu ra nga tai o Marama,
I whanake i te Waima-tuhirangi.

in which the Sea of Marama is mentioned.

Of the islands mentioned above, I think Ra'iatea is clearly the Rangiatea of the Maori traditions preserved by the Taranaki and West Coast people, which they say was the name of Turi's home, and where also tradition says was the great marae "at Hawaiki, belonging to the warrior chiefs—to the great chiefs of the sacred cult, used for their invocations in time of war. That marae was a temple, and the name included both temple and marae. It was where the deliberations of the people were held, and was a place of great mana. Hence is our saying—He kakano i ruiruia mai i Rangiatea—('We are) seed scattered hither from Rangiatea.' The Church at Otaki, West Coast, Wellington, was named Rangiatea by Te Rauparaha, in memory of our island home in Hawaiki, for it was a sacred island to our ancestors."

At Ra'iatea was the most sacred and important marae in the Central Pacific. It was situated at Opoa (called Poa in Raro tonga), at Taputapu-atea, and from which place stones were taken to use in the foundation of many other maraes in Tahiti, etc.; as, for instance, the stone pillar called Tura'a-marafea at Papetoai, Moorea, and that taken by Fanunū to found the marae of To'oarai, Papara, Tahiti, near which was afterwards built that of Mahai-atea, which has already been described.

There are other things which seem to connect Ra'iatea with Turi's ancient home, and one of which I think will be seen from the following quotation from an old Maori song:—

Tenei ano nga whakatauki o mua—
Toia e Rongorongo "Aotea," ka tere ki te moana,
Ko te hara ki Awarua i whiti mai ai i Hawaiki.

These are the sayings of ancient times—
'Twas Rongorongo launched "Aotea," when she floated on the sea,
Because of the sin at Awarua they crossed over from Hawaiki.

Now, Avarua is the opening in the reef a little to the north of Opoa, and by which the steamers now enter the lagoon of Ra'iatea from the east, and the "sin at Avarua," as described in the Aotea legends was the cause of the crew of that vessel migrating to New Zealand. Rongorongo was Turi's wife, and Aotea his canoe.

In Maori story, only one of the other islands referred to above is mentioned, viz., Vavau or Porapora, which I take to be Wawau-atea connected with the stories of Whiro, of whom Tahitian, Maori, and Rarotongan traditions are full, especially in connection with Ra'iatea and Taha'a. His Tahitian name is Hiro, but on the east coast of Tahiti, at Hitia'a (Maori, Whitianga), I found they pronounced his name Firo. Wawau, as has been shown, is a very old Polynesian name, which, like Hawaiki, has been applied to several places in the Pacific, in memory of a more ancient Wawau.

Of Turi, the great ancestor of Taranaki, Ngati-Ruanui, Nga-Rauru and the Whanganui tribes of the West Coast, North Island, New Zealand, and commander of the Aotea canoe, it is well known that he arrived here about twenty generations ago at the same epoch as the fleet, of which however, the Aotea did not form a part. This would be about 1350. Turi—I believe the same as the Maori ancestor—is well known in Tahiti, but up to the present, a promised genealogical table from him to people living, has not arrived. Therefore the evidence is incomplete. The following is what I learnt about him; and though the stories are much mixed up with the marvellous, as so often occurs with distinguished Polynesian heroes, the historical part is easily sifted: Turi was a great chief of Tahiti, and born at Mahaena, on the north-east coast of that island, where he grew up to manhood. He there married his first wife, Hina-rau-re'a, of whom he was very fond, but very jealous. On one occasion, before going inland to procure feis (wild bananas) he enclosed his wife's house in a hedge of prickly thorns so that no one might go near her. Presently Turi's two sisters appeared and declared it was a shame so pretty a woman should thus be shut out from all enjoyment, and finally persuaded Hina to go with them to the beach to indulge in the favourite pastime of fa'ahe'e-'aru (whakaheke-ngaru in Maori) or surf-riding. Hina was a novice at this amusement, but Turi's sisters were adepts. On coming ashore, Hina trod on a he (Maori whe) or caterpillar, "which had been endowed with supernatural powers by Turi, for the purpose of watching Hina, and to inform Turi of any infringement of his orders that took place during his absence." On Turi's return he was duly informed of Hina's disobedience, at which he was greatly enraged, so much so that he decided to leave Mahaena. He gathered together his feia (people), and leaving Hina-rau-re'a, sailed away to Ra'iatea where many adventures befel him. After a time he left Ra'iatea with his people and sailed away no one knows whither.

Another account is, that he left Tahiti for Ra'iatea, where, being a man of a very amorous nature he got into frequent trouble. Finally a great quarrel arose between him and the Ra'iatea people, when Turi departed with his people and never came back, nor does any one know where he went.

The most complete account I got of Turi, however, was at Moorea, from a native woman, who is the granddaughter of one of the old Ra'iatea Tahuas, (or Tohungas, in Maori) and moreover a woman of great intelligence and considerable knowledge. According to her, Turi was born at Fa'aroa (Maori, Whangaroa) in Ra'iatea; he was the eldest of his father's family; after him came Pui, then a girl, and lastly another girl named Nona-i-mata'i. Fa'aroa is a deep inlet on the shores of which is the ancient marae of Opoa. Turi owned a celebrated trumpet named Ro'o-puna, and also two canoes the names of which are not remembered. Manava-pau was the name of his spring of water.^[67] He had a marae of his own, near Te-umu-ape, at Fa'aroa; it was cut out of the solid earth in the shape of a canoe. Near the marae was a taro patch, in which some of the women had been on one occasion washing taro. Turi was angry at this, for some reason not stated, and forbade them to do so again, and for their transgression ordered that "the cocks must not crow, the dogs must not bark, there must be no waves in the sea, no man may go afishing (huti i'a)" and the people were ordered to fill his house with ruru (rolls) of mats, and cloth made of anu-ora'a (bark of the banyan tree). Turi's wife set to work and filled four houses instead of one. The wife's name is forgotten, but she came from 'Otipūa at Ra'iatea. Her grandfather's name was Toto (or Hoto, it is not certain which—according to Maori story Toto was Turi's father-in-law) who was a great warrior, and through his conquests had acquired a great deal of land. There are four of Turi's direct descendants still living at Ra'iatea. Like all great chiefs Turi had a mou'a or mountain, it is called Fane-ufi. His tahua (floor), place for meetings, was named Te-umu-'ape (ape is the giant taro). Some say he died at Te-umu-'ape, but most people say he sailed away from Ra'iatea with his wife, children, and feia (people). Ti'etau was the name of a woman in Turi's time, and Toi is an ancestor of the Ra'iatea people. The name is still common at Huahine Island. Tǒǐ-aito was a contemporary of Turi's. His mata'eina'a (Rarotonga matakeinanga), or tribe, or clan, was named Vaitoa. His pu (trumpet), his patapata (flute, played with the mouth), his vivo (flute, played with the nose), and his pahii (drum) "may still be heard, but one man only has heard the accompanying upaupa (dance and song) distinctly, and it demented him. The song is only heard in cold weather when the people stay in their houses." When Turi left Ra'iatea he went across the moana-uriuri (the deep sea) and never returned in the flesh, neither does anyone know where he went, but his spirit returned in former times to trouble the people

Other accounts I heard agreed in the main with the above. It is a very remarkable thing—explain it as you may—that the Maori accounts are very persistent in spying that Turi's spirit, after his death, returned to Hawaiki. One Maori story says that Turi was living at his home, Matangi-rei, on the banks of the Patea River, when the news came of the death of his son Turanga, killed in battle at Te Ahu-o-Turanga (named after him), Manawatu Gorge, and that the old man was sorely affected thereby. He went out of his house, and was never seen again—hence the Maori belief in his return to Hawaiki.

The above notes, taken altogether, seem to identify Turi, of the Aotea migration with Turi, of Ra'iatea; the fact of Toto, his father-in-law, being mentioned, and that of one of the name of Toi, being his contemporary, both by Ra'iatea and Maori story, also point in the same direction.

It is needless to point out how frequently the name Rarotonga occurs in Maori History, especially in the old chants, but there is nothing in them that indicates any lengthened sojourn in that island. Many places in New Zealand have been named after the old Rarotonga, as also after the old Hawaiki, but none of the first, so far as I am aware, have been given to the landing places of the canoes of the fleet; as has been done in the case of Hawaiki; such, for instance, as the final resting place of the Tainui canoe at Kawhia, and the ancient tuahu where Te Arawa landed at Maketu. This name appears to have been brought with the fleet and applied to the landing places of Te Arawa and Tainui canoes in fond remembrance of older places bearing that name. We find a Maketu in Rarotonga, in Atiu, in Mauke, and in Mitiaro, though none of these islands are mentioned in Maori History.

Of the other islands in the Cook group, only that of Mangaia appears to be remembered in Maori History, for I take Ma-mangaia-tua to be the same name. It is also, I think, known to the Maoris under its older name of A'ua'u, or Ahuahu, which seems probable from the incident in Maori story known as "Te huri pure i ata," when Uenuku's son Ruatapu drowned the younger chieftians of his father's clan on account of the insult offered to him. In this story Paikea is said to have been the only one who, by swimming, reached the shore, and he landed on Ahuahu Island, which, in process of time came to be identified with Ahuahu or Great Mercury Island in the Bay of Plenty. As will be shown later on, both Uenuku and Ruatapu lived, for part of their lives at any rate, in Rarotonga, and the descendants of the latter are there still. The above incident occurred, according to Maori History, either in the same generation as the migration to New Zealand, or in that preceding it. Another ancient name of Mangaia was Manitia; this has not been preserved by the Maoris, but it is known both to Tahitians and the Morioris of the Chatham Islands.

As there is no other island in the Pacific named Rarotonga, we must assume that this is the island known to Maori tradition. It is true there is a marae at Manu'a Island, Samoa, called Rarotonga, that formerly belonged to the Karika family of Rarotonga, but it certainly is not the one known to Maori History. The name Rarotonga is said to have been given to the island by Karika as he first sighted it on coming from the north-east, because it was to leeward (raro) and towards the south (tonga). The former names were Tumu-te-varovaro and Nuku-tere, the first of which has now become its poetical name.

The Rarotongan Account of the Maori Migration.

But any doubt as to whether this island is that known in Maori History will be set at rest by what follows. It is now several years ago since Mr. J. T. Large, who had been

Maori Chief, Polynesian type.

on a visit to Rarotonga, informed me that the names of the fleet of canoes which came to New Zealand in about 1350 were known to the Rarotongans. At that time I was under the belief that these names might have been learned from some Maori visitor to Rarotonga, of which the earliest on record is that of a few men who had been taken by the notorious Goodenough from New Zealand in the year 1820 or 1821. This Goodenough, who was well known on the northern coasts of New Zealand about that time as an unscrupulous trader, of which there were so many in those times, made a voyage to the Pacific, and there discovered the lovely island of Rarotonga; but his conduct is said to have been so atrocious in his dealings with the people that he kept his discovery a secret, and thereby lost the honour of being recognised as its discoverer. It was the Rev. J. Williams who first made known the existence of Rarotonga, where he arrived from Ra'iatea in a small schooner in April or May, 1823. Williams brought back to Rarotonga from Aitutaki a woman named Tapairu, who was a relative of the Makea family. She had been taken away by Goodenough (or Kurunaki as the Rarotongans called him; his Maori name was Kurunape) and she helped materially in the introduction of the Gospel.

But the visit of Kurunaki was not the first occasion on which the Rarotongans became acquainted with the white man. Pa-ariki told me that many years before Kurunaki appeared, a large ship was seen in the offing, and one man was daring enough to go on board amongst the atua, or gods, as they supposed the crew to be. On his return he described the many wonders he had seen, and amongst other things he said they had groves of breadfruit trees growing there, and streams of running water. The captain's name was Makore. There can be little doubt as to what ship this was. It will be remembered that the unfortunate Bligh in the "Bounty" had been sent to Tahiti to convey the breadfruit tree to the West Indies, and no doubt it was the "Bounty" that first discovered Rarotonga. The name of the captain, Makore, which no doubt is intended for McCoy, one of the ringleaders in the mutiny, points to the fact that the vessel sighted Rarotonga after the mutiny itself, or in May, 1788.

To return to the New Zealand canoes. Mr. Large states that "the migration of Naea came from Avaiki to Iva (supposed to be Nukahiva, in the Marquesas) and from Iva to Tahiti, and thence to Rarotonga. This was before the time of Tangiia and Karika." This latter statement is however, I think, a mistake, for the migration of Naea arrived in Rarotonga late in the life of Tangiia—it confuses the two men of the name of Naea, the first of whom did visit—perhaps live for a time, in Iva. Mr. Large adds: "The following are the names of the canoes of Naea and his tere:—Tainui, Turoa was captain; Tokomaru, Te Arava, Kura-aupo, Mata-tua, Takitumu, Okotura, Muri-enua, Arorangi, Rangiatea, Ngaio, Tumu-enua, and Mata-o-te-toa; Tamarua being captain of Tumu-enua, and Te Aia captain of Mata-o-te-toa.

"The two last named were called the fighting canoes, and the first eight went on to New Zealand, the remainder staying at Rarotonga."

Naturally I made it my business to enquire into this story whilst at Rarotonga, and soon found that Te Aia and others knew of the New Zealand canoes, but I was directed to Tamarua-Orometua as an old man who could give me particulars. With Pa-ariki and Mr. H. Nicholas, I went to visit the old man, who was living at a little village about a mile south of Nga-tangiia, the principal home of the Ngati-tangiia tribe, on the east side of the island. We found Tamarua reclining on a mat in his neat little house, which, like all others, was shaded by groves of breadfruit, coco-nut, and banana trees. He was a pleasant and intelligent looking man, evidently of great age, but unfortunately very deaf. With the aid of his granddaughter's husband, how ever, we soon got him to understand that we wanted to ask him about old times. In answer to the question as to whether he had ever heard of any migrations leaving Rarotonga in former times, he thought a bit, then his face brightened up and he said, "Yes; I have heard of several migrations from Rarotonga. Once there sailed from here a fleet composed of several canoes, the names of which were (after thinking a little) Te Arava, Kura-aupo, Mata-atua, Toko-maru, Tainui, and Taki-tumu. Tainui and Toko-maru sailed from Wai-toko, at Arorangi (Wai-toko is an opening in the reef at Arorangi, west side of Rarotonga), and all the others from Wai-te-kura (a stream not far from Arorangi). They all went away together in one fleet. The captain of Tainui was named Oturoa,^[68] and his nganga, or profession, was the karakia (meaning he was a priest), but I do not remember the names of any of the other people. Taki-tumu was the first canoe to sail to New Zealand. It afterwards came back to Rarotonga. The other canoes did not return, only one came back, viz., Taki-tumu. This island had been settled, at the time the fleet left, by Tangiia and his descendants. Taki-tumu was the first canoe of Tangiia's tere that came to this island. It came to Vai-kokopu, near Nga-tangiia. I do not know the name of Horo-uta, nor of Ngatoro-i-rangi, nor of Tama-te-kapua. I know the name of Mata-atua, but I do not know the names of Toroa, nor of Muriwai, but there is a clan called Mata-atua living at Arorangi. I do not know the name of Muri-enua canoe, but that is a name given to this district of Nga-tangiia. A canoe named Raupo also left this island in former days, but she went in another direction, to Tuanaki. Kaka-tu-ariki was the captain of Raupo. His friend, Tiare, stole ten bundles of atarroi (coco-nuts cooked in a certain fashion), hence he left for Tuanaki.

"A man named Ava formerly came to this country; he landed at Poko-inu (west of Avarua). He came from Iva. It was he who brought the kokopu (a fresh-water fish) here first, hence the name Vai-kokopu near here, of which the old name was Avana-nui, a name given to it by Atǎ. The migrations to this land occurred in this order: Tangaroa, Aio, Tangiia—Ava came after Tangiia.^[69]

"The fleet of canoes I have mentioned left here to go in search of another country for their crews, as Rarotonga was fully occupied when they came, and they also went to look for the toka-matie. There were two kinds of stone used in making tokis (adzes) in ancient times, the toka-matie and the karā. The toka-matie was taken to New Zealand and the karā left here. The toka-matie belonged to Ina. It was Ngaue who hid the toka-matie so that Ina should not find it. Ngaue went to New Zealand to hide the toka-matie. When he was at New Zealand, he saw some great birds there as high as the wall-plate of this house (about ten feet), they are called the Moa. Ngaue brought back part of those birds preserved in an ipu (calabash) as well as the toka-matie. These were the two things he brought back. It was after Ngaue returned that the fleet of canoes sailed for New Zealand, but I don't know how long after. It was because of the voyage of Ngaue to New Zealand that the fleet went there. Ngaue called the toka-matie, "e ika no te moana"^[70]—a, fish of the sea. I think that some of the canoes were built here, but I am not sure.

"I do not know the name of Kupe, nor of Aotea canoe, nor of Turi, as forming part of the fleet. Aotea-roa is the name, I know, for New Zealand. I heard of the doings of some of the people who went to New Zealand. Te Arava canoe arrived there first and Tainui second, and the crew of the latter on their arrival found the crew of Te Arava asleep, so they took their anchor and passed the cable underneath that of Te Arava. When the crew of Te Arava woke up next morning and on seeing the cable of Tainui underneath theirs, they were annoyed and claimed that they had arrived first. "No "—said the people of Tainui, "see the position of our anchor." I don't know how they settled the dispute. This is the same kind of discussion as occurred when Toutika and Tonga-iti arrived at this island. Taki-tumu canoe came back to this island after going to New Zealand, and did not return. Perhaps it was through her crew that our ancestors learnt of the dispute between Te Arava and Tainui crews.

"There was a canoe named Papaka-tere that came here in ancient times from Mata-kura; she went away no one knows where.

"Yes, I know the name Mamari as that of a canoe which left these shores long, long ago. She went to some place in the direction of Tuanaki, and did not come back, so far as I ever heard. I know nothing more about her.

"I learnt what I have told you from my father and grandfather, and they learnt it from their tupunas (ancestors). Everybody knew about these canoes when I was young. It was before the Gospel was introduced I learnt this. At that time (1823) I had attended ten takuruas (annual feasts at the presenting of the first fruits to the ariki) when Viliamu (Williams) sent the teachers here (Pepehia of Tahiti); the feasts were held at Arai-te-tonga. I was about this high (showing the height of a boy of 12 or 14) when I first went to the tukuruas. (In this Pa-ariki agreed; no boy younger than 12 to 15 would be allowed to attend.)"

Such is the substance of what I learned from old Tamarua Orometua. It was pleasant to see the bright intelligent look that came over his face when he heard the questions asked—they seemed to awake old memories of things long forgotten, and he would then give without hesitation a lot of detail which I could not take down. Every now and then he was at a loss for a name, but, after looking down with serious furrowed brow for a time, he would glance quickly up, with a bright look of triumph on his face, as if pleased at his success in recalling the name. Had he not been so very deaf, much more information could doubtless have been got from him. I was most particular in getting his age; and it will be seen that, if he was twelve years old when he attended the first takurua, and that he was at ten of them before 1823, he would be about ninety-six when we visited him, and therefore a full-grown man, hearing and learning the ancient lore of his ancestors, before the disturbing influences of the Gospel obliterated them. He is a scion of one of the most ancient families of Polynesia, as may be seen in the history of the Tamarua family, a name they have borne continuously for some thirty generations—one of his ancestors was captain of the Tumu-enua canoe, referred to in Mr. Large's account a few pages back.

With reference to the island called Tuanaki, I learnt that this was supposed to be due south of Rarotonga, and in former times the Rarotongans used to visit it. It took them two days and a night to reach there in their canoes. There is no such island at the present time, but the Haymet Shoal exists in latitude 27° 30′, which is about 360 miles south of Rarotonga, a distance their canoes would sail over in about the time mentioned.^[71] The toka-matie puzzled us all at first, for the translation is "grass-stone," but it soon dawned on me, and was confirmed by Tamarua, that they used the word matie to describe the green colour of the stone brought back by Ngaue. The expression is therefore an exact translation of our word "greenstone," or the pounamu^[72] of the Maori. When I asked the old man if he had ever seen the greenstone, he said he had not, and, on my showing him a piece I had with me, he exclaimed, "Ah! It is true then what our ancestors told us of the toka-matie—there is such a stone." He was very pleased at this, but his pleasure scarcely equalled mine in finding that the Rarotongans had a traditional knowledge of the greenstone, and the fact of their giving it a different name showed that they did not derive their knowledge from the Maoris.

To Maori scholars versed in the traditional history of the people, it is unnecessary to say that this Rarotongan story is almost the exact counterpart of New Zealand history. To others, not familiar with Maori traditions, it may be necessary to point out very briefly that these histories say, that Ngahue (Ngaue) came to New Zealand from Hawaiki before the fleet in consequence of disputes between him and Hine-tu-a-hoanga (Ina) as to the respective merits of the greenstone, or nephrite, and the tuhua, or volcanic glass; that Ngahue found the Moa (dinornis) in this country and that he took some of the preserved flesh of the bird back with him, together with a block of greenstone, out of which were made the axes, used in building the canoes of the fleet, the exact names of which, according to Maori tradition, were given by Tamarua. That the fleet arrived here (about the year 1350); that there was a dispute between the crews of Tainui and Te Arawa as to which arrived first, on account of those of Tainui having placed their cable under that of Te Arawa; that Taki-tumu canoe returned to Hawaiki to fetch the kumara tuber, and that she came back to New Zealand with her valuable freight. This last is the only point on which the two stories differ; Tamarua holds that this vessel never returned to New Zealand, but remained at Rarotonga. The Mamari canoe was that of the northern tribes of New Zealand, and though she arrived here at no great distance in time from the fleet, she did not form part of it. The want of knowledge on Tamarua's part of the Aotea canoe is easily explained, for she did not come with the fleet, but arrived a little time before it,^[73] having come from Ra'iatea, the strong probability of which has been shown. I may add that the island at which the Aotea canoe called on her way to New Zealand, named by the Maoris, Rangitahua (or Motiwhawha, or Kotiwhatiwha) is known to Rarotongan tradition as Rangitaua, but no indications are given as to its position. I identify it with Sunday Island, of the Kermadec Group, where old Polynesian stone axes have been found.

As to where the New Zealand fleet came from prior to its stay in Rarotonga, I much regret that the excitement caused by finding such a complete knowledge of New Zealand histoy in Rarotonga, caused me to forget to ask Tamarua's opinion on the matter; but from the information obtained by Mr. Large, and what was told me by the late Te Pou-o-te-rangi, of Rarotonga, they came from Tahiti, though perhaps not from the Marquesas, as Mr. Large learnt. Whilst there can be no reasonable doubt that in those days, the Maoris and Rarotongans were perfectly familiar with the Marquesas (Iva, or in Maori Hiwa), we cannot neglect the important statement of the Maoris themselves that they came from Tawhiti, or Tahiti, especially when taken in conjunction with the Tahitian names of the west coast of that island, preserved by the Ngati-Awa people of the Bay of Plenty, New Zealand. That Tahiti and the neighbouring islands was the home of the Maoris some generations before their migration has been proved by the identity of ancestors.

As to the time of departure of the fleet from Rarotonga to New Zealand, the information obtained by Mr. Large shows that the canoes arrived in Rarotonga with those of Naea. If this is so, then the Maoris must have stayed in Rarotonga for at least three generations, for Naea arrived there in the latter days of Tangiia. This is unlikely, however, because there is nothing in Maori history to confirm it, and, moreover, had there been such a prolonged stay, the names of Maori ancestors immediately preceding the heke, or migration, would certainly be shown on some of the numerous genealogical tables obtained by me in Rarotonga. But there are no such names. The only Maori ancestors in those tables (of this period) are the four last shown in the margin.

Tangiia
Motoro
Uenuku-rakeiora
Uenuku-te-aitu
Ruatapu

According to Maori History, Uenuku and Ruatapu lived in the generation that the fleet left Hawaiki; and it was not long before the departure that the incident known as "Te huri-pure-i-ata" occurred, when a number of young chiefs were drowned through the action of Ruatapu, his brother Paikea alone escaping, to become afterwards a famous ancestor of the Maoris.^[74] It will be remembered that Ruatapu's parting words to Paikea were, that in the eighth month he would visit his father's people, and that they were all to flee to Hikurangi to save themselves from the inundation which Ruatapu promised. This flood in Maori History is known as "Te tai o Ruatapu;" in Rarotonga it is known as "Te tai o Uenuku;" and local tradition says the people saved themselves by fleeing to Mount Ikurangi, a graceful mountain just behind Avarua, Rarotonga. Whether the scene of this inundation is really connected with Rarotongan Ikurangi, or some other (according to Rarotonga story this mountain was called after another of the same name in Tahiti), is doubtful. As to the nature of the inundation, it was probably an earthquake wave. I myself saw the effect of the wave of 1868, where, after traversing the whole breadth of the Pacific, from South America, it struck the Chatham Islands with such force as to leave whaleboats thirty feet above tide level.

That the above Uenuku is identical with the Maori Uenuku is proved by his father and his son having identical names in both Maori and Rarotonga history. Moreover, the Rarotonga native history says, "Ia Uenuhi-te-aitu, i tona tuatau kua tupu te ngaru." "In the time of Uenuku-te-aitu, rose up the waves," which seems to refer to the predicted inundation.

We will now see how the genealogical accounts of Maori and Rarotongan agree as to the period of Ruatapu. On the particular line from which the fragment in the margin has been taken, Ruatapu is the eighteenth back from Queen Makēa now living. But, if we take the mean of a considerable number of lines to fix the date of Tangiia we should find he lived twenty-four generations ago. Counting down from him, we shall find that Ruatapu flourished twenty generations ago. The mean of a large number of Maori genealogies back from 1850 to the date of migration to New Zealand is twenty generations, and it is known that Uenuku and Ruatapu lived in the generation that the heke left Hawaiki. Hence we see the records of the two people agree remarkably well. They are in fact history not myth.

Motoro, mentioned in the marginal genealogy, was sent by his father Tangiia to become high priest of the god Rongo at Mangaia, as mentioned by Dr. Wyatt Gill in "Myths and Songs," and he is mentioned as a Maori ancestor also.

It was about this period of Rarotongan history, that flourished two priests named Paoa-uri and Paoa-tea who voyaged to Ra'iatea to present a big drum called Tangimoana to the god Oro, at Opoa, where they were both killed, the full story of which is known to Tahitians.

The above is perhaps as accordant an account of events in Polynesian History as will ever be obtained. As this book will be read by many who are not familiar with Maori History, it is necessary to say that the migration to New Zealand herein described is by no means the earliest one of which we have records, on the contrary, it was the last of several, but at the same time by far the most important.

It seems probable, that between the date of Tangiia's settlement on Rarotonga in 1250, and the arrival of the fleet in New Zealand in 1350, occurred a number of solitary voyages to New Zealand under Tu-moana, Paoa, Kupe, Ngahue, and several others, the exact dates of which are very difficult to fix. Many of these people returned to Eastern Polynesia, leaving some portion of their crews in New Zealand. After 1350 we have the record of only one voyage back to Hawaiki, and that was in the same generation that the fleet arrived. Since that time down to the arrival of Capt. Cook in 1769, the Maoris, like the Hawaiians, remained isolated from the rest of the world.

It seems then from what has been said above, and from other evidence that might be adduced, that the Maori migration which came to New Zealand, circa 1350, in the canoes Tainui, Te Arawa, Mata-atua, Toko-maru, Taki-tumu, and Kura-haupo, came from the west side of Tahiti, and that they called in at Rarotonga on the way. On their further course to the S.W. they met with bad weather, the remembrance of which is retained in the Arawa Traditions, where the descent of the canoe to Te Waha-o-te-Parata is no doubt the description of a tempest given in the allegorical form so common to all Polynesian legends. The Taki-tumu account of the starvation they experienced, shows what straits they were put to. Their canoes all make the land in the neighbourhood of the East Cape, and from there coasted along to the places their crews finally settled in—Mata-atua, at Whakatane, Te Arawa at Maketu (both places in the Bay of Plenty) Tainui was hauled over the isthmus at Otahuhu, near Auckland, and then proceeded by the west coast to Kawhia where they settled; Toko-maru probably went round the North Cape, landing her crew at Mohakatino, or its neighbourhood, north of Taranaki; Taki-tumu went on to the South Island, and was finally wrecked off Moeraki in Otago; whilst Kura-haupo, after its wreck at Rangi-tahua, appears to have made the land near the North Cape, where some of its crew remained, whilst others settled in Cook's Straits, near Mana-watu. It is said that she was finally wrecked on the west coast of the South Island.

The Aotea canoe, sailing from Ra'iatea, did not call at Rarotonga, but came on to Rangi-tahua (or Sunday Island), and had apparently fallen in with the Kura-haupo on the way, or—as some evidence seems to indicate—this island may have been appointed a rendezvous for the whole fleet. Here Kura-haupo was wrecked and many of her crew came on in the Mata-atua to New Zealand but the probability is, that the canoe itself was subsequently repaired, and finally reached New Zealand, as has just been stated above.

The above is the only instance recorded of a fleet arriving in New Zealand, but there are numerous references to other canoes which came previously—such as Mamari, the canoe of the northern tribe of Nga-Puhi; the Mahuhu, the canoe of the Ngati-Whatua tribe of Kaipara, which probably arrived in the times of Toi, or about the year 1150; the Horouta, Paoa's canoe, which came to the east coast, somewhere about 1200, besides many others.

Many of the Maori genealogies go back to long before the date of any of the above canoes, and some of them appear to refer to ancestors who have never lived outside New Zealand, but there are now no means of checking them, and therefore it is impossible to say when New Zealand was first peopled. From these tables, it may be inferred that one Ti-wakawaka was living in the Bay of Plenty, when he received a visit from a Polynesian navigator named Maku, who however, did not remain in the country, not liking it. Doubtless, the contrast, in the matter of food, with his own prolific isles, was not to his taste. The probable date of Ti-wakawaka is the year A.D. 850. It is quite likely it was first colonised in the times of Ui-te-rangi-ora, who flourished in Fiji, circa A.D. 650, and in whose time the Pacific was nearly all explored by him, his contemporaries, and immediate descendants.

It is from the chiefs of the canoes that formed the fleet of 1350 that Maori aristocracy loves to trace descent; the descent from the old tangata-whenua, or previous migrations, is with many tribes ignored or made little of. There is plenty of evidence that this last migration was composed of people more advanced in ideas and of far greater warlike powers than the original inhabitants; and it is clear that within a few generations they had practically conquered and absorbed the others, often enslaving them; for it is stated in Hamiora Pio's MSS. that the tangata-whenua were a peaceful people, not like the ferocious cannibals of the fleet. Indeed, it is probable that these latter people brought cannibalism with them. In the mountainous country of the Ure-wera, tribes are to be seen the purest descendants of the older inhabitants, who, although very much mixed with the later migration, still show some difference in appearance that approximates them more to the Morioris of the Chatham Islands, who are no doubt the same people.

These ancient people were, however, the same Polynesian race; there is no sign of any previous Papuan or Melanesian people ever having inhabited New Zealand, or indeed any part of the Pacific now occupied by the Polynesians. The few slight indications that some writers have fancied indicated a previous race are all referable to contact of the Polynesians with Papuans or Melanesians in their migrations to the Fiji and other Melanesian Islands.

If what has been said about the connection between Maori and Rarotongan ancestors is true, it follows that the Moriori people of the Chatham Islands formed part of the same branch of the race, together with the Hawaiians. The Morioris have a good many words in common with the Rarotongans, which the Maoris have not retained in their dialect. The Hawaiians and Morioris are the only two branches of the race—so far as I am aware—that use the causitive form of the verb in hoko (Hawaiian ho'o). Of the principal dialects of Polynesia, the following are the most alike, in the order given:—Maori (and Moriori), Rarotongan, Tahitian, and Hawaiian.

The Moriori traditions are very precise in many respects. They say that they arrived at the Chatham Islands (Re-kohu) from Hawaiki; but as they have retained the common name of New Zealand, Aotea-roa, in their traditions, besides another old name of the North Island, Huku-rangi, and moreover knew the old name of the north end of the South Island, Aropaoa, there seems little doubt that they went to the Chathams from New Zealand, the more so, as we now know that this country was also called Hawaiki, i.e., Hawaiki-tautau. They are acquainted also traditionally with the names of several New Zealand trees not known elsewhere. The two lines of genealogies we have of this people, show that the migration to the Chatham Islands took place, by one line twenty-seven, by the other twenty-nine, or a mean of twenty-eight generations ago."^[75]

On these Moriori tables are shown three well-known ancestors of the tangata whenua of New Zealand: Toi, Rauru, and Whatonga, as father, son, and grandson, just in the same order on both Maori and Moriori tables; but in the latter they are included amongst the gods, or deified ancestors perhaps. I cannot help thinking that these people are misplaced on the Moriori lines, and that this is due to the important position they held in New Zealand as living immediately before the Morioris left this country. According to the New Zealand tables (printed p. 182 of vol. iv., Journal of the Polynesian Society) Toi lived, by the mean of a large number of lines, twenty-eight generations ago, and by Moriori tradition, that people left through wars in the time of Rauru, his son; and as they do not know any Maori ancestors later than Whatonga, Rauru's son, I think we may safely assume that the migration took place twenty-seven generations ago, according to the Maori lines, or twenty-eight by those of the Morioris. This would be about the year 1175.

The Moriori traditions mention more than one incident in Polynesian History before this date, but only one, I think, that is supposed to have occurred since, and this is very doubtful. I refer to the story of Manaia, who, by one Maori account was captain of the Tokomaru canoe that came here in 1350. Many old Maoris whose ancestors are supposed to have come in the Tokomaru canoe, do not know this ancestor at all, and will not allow that he came in that canoe. This seems to indicate that it is an old Polynesian story, that has in process of time been accredited to the voyage of the Tokomaru canoe, but in reality the incident took place long before. I would add, that if the period of Toi be taken from the table published in the Journal of the Polynesian Society, vol. vii., p. 40, then if the time of Rauru be taken as that at which the Morioris left New Zealand, the number of generations will be twenty-nine back from 1850, or one more than I have shown above.

For the use of Polynesian scholars, I add a table of events and dates, derived from these Rarotongan and other sources. They are of course only approximate, but will serve the purpose of a summary of the history of the people, on which others may build.

Approximate Dates in Polynesian History derived from Rarotongan Records, etc.

	B.C.
Te Nga-taito-ariki and Tu-te-rangi-marama rule over Atia-te-varinga-nui (India)	450
Te Kura-amoo migrates to Avaiki-te-varinga (Java)	65
	A.D.
Vai-takere lives in Avaiki-te-varinga; discovery of breadfruit	50
Period of Wakea (Fornander)	390
Tu-tarangi is living in Fiji; first mention of Samoa	450
Period of Tinirau	500
Period of Renga-ariki	575
Tu-tonga-kai-a-Iti lives in Tonga-nui; others in Samoa	600
Period of Ui-te-rangiora, the navigator; Antarctic voyages	650
Hawaii first settled	650
Marquesas probably settled	675
Period of Tawhaki	700
Maku visits New Zealand	850
Tahiti was inhabited at this time, but not then settled for the first time, probably	850
Period of Apakura	875
Rarotonga first colonised by Apopo and Ata-i-te-kura	875
Period of Tuna-ariki and Tu-ei-puku in Fiji	875
Te Ara-tanga-nuku and commencement of second period of voyages	950
Tu-nui lives at Tahit	950
Paumotu colonized	1000
Samoan migration to Tonga-nui	1050
Period of Onokura and of Naea, who visits Vaii (Hawaii)	1100
Voyages to Hawaii from the south (Fornander)	1150
Time of Toi-kai-rakau, New Zealand	1150
Moriori migration to the Chatham Islands from New Zealand	1175
Period of Pau-matua, voyages between Tahiti and Hawaii	1225
Period of Tangii-nui, Iro, Tutapu, and second settlement of Rarotonga	1250
Awa-morehurehu, of New Zealand, goes to Rarotonga	1300
Voyages from the south to Hawaii cease (Fornander)	1325
Sundry voyages to New Zealand under Paoa, Tu-moana, Kupe, Ngahue, &c.	1250 to 1325
New Zealand settled by "The Fleet"	1350

Otira ua.

Printed by Whitcombe and Tombs Limited, Christchurch—g11094

↑ Karioi is the Rarotongan form of the Tahitian 'arioi, the term applied to a class of roving actors and players, who were also the custodians of much of the historic traditions. In the Marquesas the name is kaioi. We have the name Karioi as a place-name in New Zealand, but enquiries always failin obtaining the meaning of the name. As a verb it means, to idle, loiter.
↑ Mahai-atea is of quite modern date, having been built in the seventeenth century. It is related that the blocks of stone of which the internal part is made, were handed from one to another by Te Teva clan, all the way from wherever the stones were found. The larger facing blocks of course could not be carried in this manner. The same story is told of Kohala heiau (or marae) in Hawaii.
↑ In the large genealogical table given at the end hereof, this name Kahu-kura under its Rarotongan form—Kau-kura—will be found. Apparently he lived in Hawaiki-nui, or India. There may be nothing in this more than a coincidence.
↑ Fornander loc. cit., Vol. I., p. 135.
↑ "Ancient History of the Maori," J. White, Vol. II., p. 9.
↑ I can only make a guess at the meaning of this word. Ui is the Rarotongan name for the yam. Ara has no sense in this connection. Kakano is a seed, such as that of the pumpkin, &c. I am not aware if any species of yam bears seeds. Mr. Taylor White (Jour. Poly. Soc, Vol. X., p. 205) suggests that it was the egg of the Maleo, one of the Megapodidae, which is found in the Celebes. It seems to me probable that Mr. White is right. In the original tradition the words are "Tangaroa went away and found a white thing in the sand, and brought it back. His wife was pulverising the vari (rice); he threw the white fruit (ua, a fruit; also means egg) into the vari, and it thereafter became a principal food of that household."
↑ The change from ka to nga being common to the language, we may probably see in this name the Maori Mango-roi-ata.
↑ In the Journal of the Polynesian Society, Vol. III., p. 105, it will be seen that the Maoris have retained in their traditions the name Wairua-ngangana as the place from which they originally obtained the taro, and introduced it into Hawaiki. The two names are not exactly the same, the u and the a being interchanged. No assistance in identifying the island can be derived from the native habitat of the taro, which seems to have been common to India and Indonesia.
↑ This is the island which I suppose to be represented by the name Ao-nuku in Marquesan traditions. (See a former page.)
↑ Inocarpus edulis, which grows in Indonesia, but is thought to be a native of America. It is probable that the Polynesians brouglit the seeds of this tree with them into the Pacific, where it is believed to be a cultivated plant.
↑ Journal Polynesian Society, Vol. IV., p. 256.
↑ This is an instance of a more modern story incorporated in a very ancient one.
↑ Iva is retained still in the present name of Hiva-oa and Nuku. hiva of the Marquesas.
↑ It is well known that Captain Cook gives the name of Owyhee to the Sandwich Islands, or Hawaii as they are now called. This name has always been supposed to be a corruption of the proper name of the largest island of the group—Hawaii. If we separate this name of Owyhee into its component parts, it is "O," the demonstrative which precedes all proper nouns, as ko in Maori; and "wyhee" is in Polynesian letters waihi. As Captain Cook had with him a native of Tahiti when he discovered the Sandwich Islands, and as the islands were known to his people as Vaihi, it seems that we have here the true origin of the name Owyhee, rather than that it is a corruption of Hawaii.
↑ "The dry or hard front of Pipi," or perhaps "The dry chasm of Pipi."
↑ Fornander, Vol. I., p. 200.
↑ Amama is generally mentioned in connection with the Fiji Group, sometimes with Wallis and Horn Island. This is supported by Tahitian tradition, where Ra'i-hamama is shown to be near Fiji, but Miss Henry says Ra'i-hamama is also an ancient name of Ra'i-roa of Paumotu.
↑ Fornander, vol. i, p. 162.
↑ It is singular that we have in New Zealand two mountain peaks standing close together named Aroha-uta and Aroha-tai, identical with the names of these birds.
↑ There is only one genealogy of the Maoris, that I know of, in which Tu-tarangi is shown, but he is there placed in much too modern times. That it is the same man is, I think, proved by the fact that Te Irapanga is shown to be his grandfather, whilst the Rarotonga lines make him to be Tu-tarangi's father.
↑ The incidents connected with this expulsion of the Tonga-Fijians, and the origin of the name Malie-toa, will be seen in the Journal of the Polynesian Society, vol. viii, p. 238.
↑ "Drums used at the installation of the chiefs at Avarua,"
↑ The word "space" here is in Rarotongan area, almost exactly our own word for space.
↑ Rapa, or Oparo, an island in latitude 28° south, about 1100 miles S.E. of Rarotonga, and which was formerly thickly inhabited by Polynesians, who had pas like the Maoris, the only place in the Pacific where they exist outside New Zealand.
↑ Called in Rarotonga an orau, which is also the name of the shed in which the big canoes were kept on the beach. Cf: with orau, the Samoan folau, a ship; to go on a voyage; and Maori wharau, a shed; originally a canoe-shed; also Hawaiian halau a canoe-shed.
↑ Journal Polynesian Society, vol. iv, p. 99.
↑ Polynesian Researches, vol. p. 164 et seq. First edition 1829.
↑ Jou: Poly: Soc: vol. iv, p. 109.
↑ "Hawaiian Annual" for 1891.
↑ See an illustration of one of these, Jour: Poly: Soc: vol. iv, p. 236 from which ours is taken.
↑ So the Native history seems to read; but it is an extraordinary statement, and contrary, I think, to Polynesian custom for parents ever to be offered in sacrifice.
↑ The Maori name of Tawhaki's wife is Hapai, or Hapai-maunga, clearly the same as the above.
↑ This story of Kui-the-blind, in Rarotonga tradition, forms part of that relating to Tane, a hero who flourished in the Fiji group, not to that of Taaki, (or Tawhaki).
↑ Miss Teuira Henry tells me the Tahitians have much the same story of Tafa'i (Tawhaki); that he ascended a mountain where dwelt the gods—which mountain the Tahitians have localized at Te Mehani in Raiatea island.
↑ Journal of the Polynesian Society, vol. i, p. 143.
↑ Ta is an old form of the first person singular "I."
↑ It is perhaps presumption to differ from so good a Hawaiian scholar as Dr. Emerson, but I would suggest that apo-ula is better translated "the red girdle," such as was in use in the Central Pacific.
↑ Cf. Rarotongan kakaia, the white tern.
↑ Tuturu-o-Whiti is the common rendering of this name, and it refers to the "true, original, determined" Fiji.
↑ Hawaiian story does not mention Karihi as a brother of Tawhaki, but both Maori and Rarotonga history does.
↑ In Maori story, this is the name of the hook let down from heaven, by which Tawhaki's wife was drawn up.
↑ "Samoa, a Hundred Years Ago," by Geo. Turner, ll.d. 1844.
↑ Whiti-marama is also mentioned in Maori traditions as an island visited by Turi—no doubt one of the Fiji group. Whiti-te-kawa, is another Maori name of some part of the Fiji group, from whence certain karakias were learnt.
↑ In all these names beginning in Papa, we shall recognise those of the Moriori story, beginning in Pepe.
↑ The Poporo-kewa of Maori story.
↑ Here we recognise a well-known Maori custom, often alluded to also in the Native history of Rarotonga.
↑ Journal of the Polynesian Society, vol. iv., p. 99.
↑ Amoa is the name of a place on the north-east coast of Savāi'i.
↑ Professor Alexander says, not at all.
↑ I judge from Fornander that the Hawaiians have no tradition of any Hawaiki (Savāi'i) in the Pacific, but in their word Ka-hiki we may probably trace the name Fiji as well as Ta-hiti. Dr. Turner quotes Tafiti as a Samoan name for Fiji. Again, it is probable that the Hawaiian expression, Kukulu-o-Kahiki, is meant for the Fiji group. In Maori this is Tuturu-o-Whiti, a name, I feel convinced, they applied to Fiji, meaning the original or true Whiti (Fiji) in contradistinction to Tawhiti (Tahiti), the second place of their sojourn in the Central Pacific. The Hawaiian word has since become generalised, as with the Maori Hawaiki.
↑ Already quoted, see ante.
↑ In both of these names we shall recognise two of the smaller islands of the Marquesas, if we remember that the Marquesans do not sound the "r"and that they change "ng" into "k" very frequently.
↑ There is some confusion in the Native history about these two men named Naea—one account states that the names mentioned above were the names of the brothers of that Naea who arrived in Rarotonga in Tangiia's time.
↑ W. D. Alexander's "A Brief History of the Hawaiian People, 1891."
↑ There is a long genealogy of Ata-i-te-kura's ancestors in the Native History, but it does not connect on to other lines, so is no use as a check on the date, nor does this line come down beyond his two sons.
↑ This name is shown on Maori genealogies as a son of Kupe, the navigator who visited New Zealand some time before the fleet, but it is impossible to say if the names refer to the same person. By another line he is shown to be a great grandson of Moe-tara-uri, Whiro's father.
↑ Colonel Gudgeon C. M. G., Govt, Resident at Rarotonga, informs me that he was also known to the Mangaia people as Toi. If so, it is just possible, but not probable, that this may be Toi-te-hua-tahi known to Maori history, as living in Hawaiki.
↑ Mangaian legends relate that this Motoro, son of Tangiia was one of their ancestors.
↑ Here we recognise the same name as that of Mount Cook, in New Zealand. It is a very high mountain in Tahiti.
↑ Tamarua-pai (or as he is often called, Pai), was a chief from Pape-uriri and Ati-maono, who also lived at Papeete, places in Tahiti. There is an "opening" at Moorea Island named Utukura, made by Pai. This "opening" (puta) is probably the hole in Mou'a-puta, said by the Tahitians to have been made by Pai's spear, who cast it from Tautira, some 35 miles away!
↑ I have already shown the probability of Avaiki-te-varinga being Java, or, it may be that the name is here used for some of the neighbouring islands, Ceram, or the Celebes.
↑ From vol. iv. p. 107, of the Journal of the Polynesian Society, this appears to be Karika's second name.
↑ It might have been thought perhaps, that Atea-roa, is a corruption of the name, Aotea, or Aotea-roa, one of the celebrated canoes of the Maori migration. But I think not, for reasons which will be given when we deal with that subject.
↑ The terms raro, below, and runga, above, are always applied by Eastern Polynesians to the direction to which, and from which, the trade wind blows, i.e. raro is the west, runga the east.
↑ "Sketches of Ancient Maori Life and History," by J. A. Wilson.
↑ A name given to one of the very ancient ancestors of Hawaii—Nakolo-wai-lani, may possibly also be identified with this.
↑ Can this be the origin of the name of Manawa-pou, the stream not far from Turi's New Zealand home? The Taranaki people are much given to using "o" instead of "a."
↑ According to Maori tradition, Hotu-roa was captain of the Tainui, his brother Hotu-nui, was the priest.
↑ There is a Maori tradition that Awa-morehurehu went from New Zealand to Hawaiki. He lived two generations before the fleet arrived here in 1350. Little is known of the story of this Awa, however. It was in answer to my question as to this Awa that the old man replied as above. The date agrees well with that of Awa-morehurehu.
↑ The New Zealand greenstone is always said to be a fish.
↑ Judge Wilson told me that a trading vessel from Auckland used, at one time in the early forties, to visit an island, the exact position of which was kept secret. But on a subsequent visit the island had disappeared. Col. Gudgeon, in answer to my request that he would make enquiries as to any further information the Rarotongans might have about Mr. Wilson's story, says, "Certainly there is a remembrance of the Tuanaki people and island, and old John Mana-a-rangi had seen some of the people. I do not think the island disappeared more than 70 years ago."
↑ Namu is an old Tahitian word meaning "green."
↑ I have the evidence of this, hut it is too long to quote.
↑ Col. Gudgeon is strongly of opinion that Paikea was an aboriginal of New Zealand, not one of this family. But he admits that Kahutia-te-rangi, which was, according to most accounts, another name for Paikea, did migrate here.
↑ I have added one generation to Mr. Shand's tables (Journal of the Polynesian Society, vol. iv., p. 42, 44) to bring them up to 1850.

[1] Karioi is the Rarotongan form of the Tahitian 'arioi, the term applied to a class of roving actors and players, who were also the custodians of much of the historic traditions. In the Marquesas the name is kaioi. We have the name Karioi as a place-name in New Zealand, but enquiries always failin obtaining the meaning of the name. As a verb it means, to idle, loiter.

[2] Mahai-atea is of quite modern date, having been built in the seventeenth century. It is related that the blocks of stone of which the internal part is made, were handed from one to another by Te Teva clan, all the way from wherever the stones were found. The larger facing blocks of course could not be carried in this manner. The same story is told of Kohala heiau (or marae) in Hawaii.

[3] In the large genealogical table given at the end hereof, this name Kahu-kura under its Rarotongan form—Kau-kura—will be found. Apparently he lived in Hawaiki-nui, or India. There may be nothing in this more than a coincidence.

[4] Fornander loc. cit., Vol. I., p. 135.

[5] "Ancient History of the Maori," J. White, Vol. II., p. 9.

[p105-6] I can only make a guess at the meaning of this word. Ui is the Rarotongan name for the yam. Ara has no sense in this connection. Kakano is a seed, such as that of the pumpkin, &c. I am not aware if any species of yam bears seeds. Mr. Taylor White (Jour. Poly. Soc, Vol. X., p. 205) suggests that it was the egg of the Maleo, one of the Megapodidae, which is found in the Celebes. It seems to me probable that Mr. White is right. In the original tradition the words are "Tangaroa went away and found a white thing in the sand, and brought it back. His wife was pulverising the vari (rice); he threw the white fruit (ua, a fruit; also means egg) into the vari, and it thereafter became a principal food of that household."

[7] The change from ka to nga being common to the language, we may probably see in this name the Maori Mango-roi-ata.

[8] In the Journal of the Polynesian Society, Vol. III., p. 105, it will be seen that the Maoris have retained in their traditions the name Wairua-ngangana as the place from which they originally obtained the taro, and introduced it into Hawaiki. The two names are not exactly the same, the u and the a being interchanged. No assistance in identifying the island can be derived from the native habitat of the taro, which seems to have been common to India and Indonesia.

[9] This is the island which I suppose to be represented by the name Ao-nuku in Marquesan traditions. (See a former page.)

[10] Inocarpus edulis, which grows in Indonesia, but is thought to be a native of America. It is probable that the Polynesians brouglit the seeds of this tree with them into the Pacific, where it is believed to be a cultivated plant.

[11] Journal Polynesian Society, Vol. IV., p. 256.

[12] This is an instance of a more modern story incorporated in a very ancient one.

[13] Iva is retained still in the present name of Hiva-oa and Nuku. hiva of the Marquesas.

[p109-14] It is well known that Captain Cook gives the name of Owyhee to the Sandwich Islands, or Hawaii as they are now called. This name has always been supposed to be a corruption of the proper name of the largest island of the group—Hawaii. If we separate this name of Owyhee into its component parts, it is "O," the demonstrative which precedes all proper nouns, as ko in Maori; and "wyhee" is in Polynesian letters waihi. As Captain Cook had with him a native of Tahiti when he discovered the Sandwich Islands, and as the islands were known to his people as Vaihi, it seems that we have here the true origin of the name Owyhee, rather than that it is a corruption of Hawaii.

[15] "The dry or hard front of Pipi," or perhaps "The dry chasm of Pipi."

[16] Fornander, Vol. I., p. 200.

[17] Amama is generally mentioned in connection with the Fiji Group, sometimes with Wallis and Horn Island. This is supported by Tahitian tradition, where Ra'i-hamama is shown to be near Fiji, but Miss Henry says Ra'i-hamama is also an ancient name of Ra'i-roa of Paumotu.

[18] Fornander, vol. i, p. 162.

[19] It is singular that we have in New Zealand two mountain peaks standing close together named Aroha-uta and Aroha-tai, identical with the names of these birds.

[20] There is only one genealogy of the Maoris, that I know of, in which Tu-tarangi is shown, but he is there placed in much too modern times. That it is the same man is, I think, proved by the fact that Te Irapanga is shown to be his grandfather, whilst the Rarotonga lines make him to be Tu-tarangi's father.

[21] The incidents connected with this expulsion of the Tonga-Fijians, and the origin of the name Malie-toa, will be seen in the Journal of the Polynesian Society, vol. viii, p. 238.

[22] "Drums used at the installation of the chiefs at Avarua,"

[23] The word "space" here is in Rarotongan area, almost exactly our own word for space.

[p128-24] Rapa, or Oparo, an island in latitude 28° south, about 1100 miles S.E. of Rarotonga, and which was formerly thickly inhabited by Polynesians, who had pas like the Maoris, the only place in the Pacific where they exist outside New Zealand.

[25] Called in Rarotonga an orau, which is also the name of the shed in which the big canoes were kept on the beach. Cf: with orau, the Samoan folau, a ship; to go on a voyage; and Maori wharau, a shed; originally a canoe-shed; also Hawaiian halau a canoe-shed.

[26] Journal Polynesian Society, vol. iv, p. 99.

[27] Polynesian Researches, vol. p. 164 et seq. First edition 1829.

[28] Jou: Poly: Soc: vol. iv, p. 109.

[29] "Hawaiian Annual" for 1891.

[30] See an illustration of one of these, Jour: Poly: Soc: vol. iv, p. 236 from which ours is taken.

[31] So the Native history seems to read; but it is an extraordinary statement, and contrary, I think, to Polynesian custom for parents ever to be offered in sacrifice.

[32] The Maori name of Tawhaki's wife is Hapai, or Hapai-maunga, clearly the same as the above.

[33] This story of Kui-the-blind, in Rarotonga tradition, forms part of that relating to Tane, a hero who flourished in the Fiji group, not to that of Taaki, (or Tawhaki).

[34] Miss Teuira Henry tells me the Tahitians have much the same story of Tafa'i (Tawhaki); that he ascended a mountain where dwelt the gods—which mountain the Tahitians have localized at Te Mehani in Raiatea island.

[35] Journal of the Polynesian Society, vol. i, p. 143.

[36] Ta is an old form of the first person singular "I."

[37] It is perhaps presumption to differ from so good a Hawaiian scholar as Dr. Emerson, but I would suggest that apo-ula is better translated "the red girdle," such as was in use in the Central Pacific.

[38] Cf. Rarotongan kakaia, the white tern.

[39] Tuturu-o-Whiti is the common rendering of this name, and it refers to the "true, original, determined" Fiji.

[40] Hawaiian story does not mention Karihi as a brother of Tawhaki, but both Maori and Rarotonga history does.

[41] In Maori story, this is the name of the hook let down from heaven, by which Tawhaki's wife was drawn up.

[42] "Samoa, a Hundred Years Ago," by Geo. Turner, ll.d. 1844.

[43] Whiti-marama is also mentioned in Maori traditions as an island visited by Turi—no doubt one of the Fiji group. Whiti-te-kawa, is another Maori name of some part of the Fiji group, from whence certain karakias were learnt.

[44] In all these names beginning in Papa, we shall recognise those of the Moriori story, beginning in Pepe.

[45] The Poporo-kewa of Maori story.

[46] Here we recognise a well-known Maori custom, often alluded to also in the Native history of Rarotonga.

[47] Journal of the Polynesian Society, vol. iv., p. 99.

[48] Amoa is the name of a place on the north-east coast of Savāi'i.

[49] Professor Alexander says, not at all.

[50] I judge from Fornander that the Hawaiians have no tradition of any Hawaiki (Savāi'i) in the Pacific, but in their word Ka-hiki we may probably trace the name Fiji as well as Ta-hiti. Dr. Turner quotes Tafiti as a Samoan name for Fiji. Again, it is probable that the Hawaiian expression, Kukulu-o-Kahiki, is meant for the Fiji group. In Maori this is Tuturu-o-Whiti, a name, I feel convinced, they applied to Fiji, meaning the original or true Whiti (Fiji) in contradistinction to Tawhiti (Tahiti), the second place of their sojourn in the Central Pacific. The Hawaiian word has since become generalised, as with the Maori Hawaiki.

[51] Already quoted, see ante.

[52] In both of these names we shall recognise two of the smaller islands of the Marquesas, if we remember that the Marquesans do not sound the "r"and that they change "ng" into "k" very frequently.

[53] There is some confusion in the Native history about these two men named Naea—one account states that the names mentioned above were the names of the brothers of that Naea who arrived in Rarotonga in Tangiia's time.

[54] W. D. Alexander's "A Brief History of the Hawaiian People, 1891."

[55] There is a long genealogy of Ata-i-te-kura's ancestors in the Native History, but it does not connect on to other lines, so is no use as a check on the date, nor does this line come down beyond his two sons.

[56] This name is shown on Maori genealogies as a son of Kupe, the navigator who visited New Zealand some time before the fleet, but it is impossible to say if the names refer to the same person. By another line he is shown to be a great grandson of Moe-tara-uri, Whiro's father.

[57] Colonel Gudgeon C. M. G., Govt, Resident at Rarotonga, informs me that he was also known to the Mangaia people as Toi. If so, it is just possible, but not probable, that this may be Toi-te-hua-tahi known to Maori history, as living in Hawaiki.

[58] Mangaian legends relate that this Motoro, son of Tangiia was one of their ancestors.

[59] Here we recognise the same name as that of Mount Cook, in New Zealand. It is a very high mountain in Tahiti.

[60] Tamarua-pai (or as he is often called, Pai), was a chief from Pape-uriri and Ati-maono, who also lived at Papeete, places in Tahiti. There is an "opening" at Moorea Island named Utukura, made by Pai. This "opening" (puta) is probably the hole in Mou'a-puta, said by the Tahitians to have been made by Pai's spear, who cast it from Tautira, some 35 miles away!

[61] I have already shown the probability of Avaiki-te-varinga being Java, or, it may be that the name is here used for some of the neighbouring islands, Ceram, or the Celebes.

[62] From vol. iv. p. 107, of the Journal of the Polynesian Society, this appears to be Karika's second name.

[63] It might have been thought perhaps, that Atea-roa, is a corruption of the name, Aotea, or Aotea-roa, one of the celebrated canoes of the Maori migration. But I think not, for reasons which will be given when we deal with that subject.

[64] The terms raro, below, and runga, above, are always applied by Eastern Polynesians to the direction to which, and from which, the trade wind blows, i.e. raro is the west, runga the east.

[65] "Sketches of Ancient Maori Life and History," by J. A. Wilson.

[66] A name given to one of the very ancient ancestors of Hawaii—Nakolo-wai-lani, may possibly also be identified with this.

[67] Can this be the origin of the name of Manawa-pou, the stream not far from Turi's New Zealand home? The Taranaki people are much given to using "o" instead of "a."

[68] According to Maori tradition, Hotu-roa was captain of the Tainui, his brother Hotu-nui, was the priest.

[69] There is a Maori tradition that Awa-morehurehu went from New Zealand to Hawaiki. He lived two generations before the fleet arrived here in 1350. Little is known of the story of this Awa, however. It was in answer to my question as to this Awa that the old man replied as above. The date agrees well with that of Awa-morehurehu.

[70] The New Zealand greenstone is always said to be a fish.

[71] Judge Wilson told me that a trading vessel from Auckland used, at one time in the early forties, to visit an island, the exact position of which was kept secret. But on a subsequent visit the island had disappeared. Col. Gudgeon, in answer to my request that he would make enquiries as to any further information the Rarotongans might have about Mr. Wilson's story, says, "Certainly there is a remembrance of the Tuanaki people and island, and old John Mana-a-rangi had seen some of the people. I do not think the island disappeared more than 70 years ago."

[72] Namu is an old Tahitian word meaning "green."

[73] I have the evidence of this, hut it is too long to quote.

[74] Col. Gudgeon is strongly of opinion that Paikea was an aboriginal of New Zealand, not one of this family. But he admits that Kahutia-te-rangi, which was, according to most accounts, another name for Paikea, did migrate here.

[75] I have added one generation to Mr. Shand's tables (Journal of the Polynesian Society, vol. iv., p. 42, 44) to bring them up to 1850.

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