used in tatooing the women, wherein the operator says, "Be you tatooed after the likeness of Rukutia." In another song it is said, "Gird thee with the dress (mat) of Rukutia"—perhaps a reference to the Hawaiian story. Again she is referred to as a poetess. That she was distinguished as a danseuse, the long story of the troubles between her and her first husband, Tama, will show.
According to my Maori informants, Tu-te-Koropanga's daughter was Anu-matao, and she was a matua to Whiro, which may mean an aunt as well as a mother. The other Maori accounts state that Whiro was the son of Moe-tarauri, as do the Rarotongan histories, which latter give his mother's name as Akimano, and this is confirmed by Tahitian history, where Hiro's mother is shown to be a Fa'imano,[1] a name which is identical with Akimano. The name in Maori would be Whakimano.
Whether Tu-te-Koropanga is identical with Tu-'Oropa'a-maeha'a (in Maori letters, Tu-Koropanga-mahanga) of the Tahitian line, there is more uncertainty; but they are shown to have flourished within the same, or the next, generation, and they both lived in Hawaiki by Maori account, in Tahiti by the Tahitian account—places which will be shown to be identical. The Hawaiian 'Olopana was of Southern extraction, though his father lived in Oahu. His grandfather Maweke was one of those Hawaiian chiefs who voyaged backwards and forwards from Hawaii to Tahiti.
We may possibly see another connection between Hawaiian and Maori ancestors of about this period in the name Pau-matua (Paumakua in Hawaiian). According to the genealogies published by Fornander, there were two very noted ancestors of this name whom he shows on different
- ↑ Journal Polynesian Society, vol. ii., p 26.
