Hawaiki: the original home of the Maori; with a sketch of Polynesian history

BERKELEY

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UNfV:.RSITY Ol?
CALIFORNIA^

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HAWAIKI :

THE ORIGINAL HOME OF THE MAORI

WITH A SKETCH OF POLYNESIAN HISTORY.

By S. PERCY SMITH, F.R.G.S..

Hon. Cor. Member Societd Italiana d'Anthropologia, a Governor of the

New Zealand Institute, Hon. Secretarii of the Polynesian

Society, drc, d-c, dc.

Second Edition. Enlarged and Mostly Re-weitten.

rhkistchuhch, wellington and dunkdix, n.z. :
Melbourne and London :

WHITCOMBE AND TOMBS LIMITED.

1904.

He aJmnga mai, he aponga mai, i Haivaiki ;

Ka tupu, ka rito, ka toto, ka take, ka whakaikiira.

'S)c^icatc^

i^

i2Ci

TO THE MEMORY OF

A BR AH AM FORX A N DEK,

District Judge of Hawaii,

THE FIRST Polynesian

scholar to apply the

Polynesian traditions to

the solution of
the (iri(;in of the ptace.

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4C1S43

PREFACE TO THE SECOND EDITION.

This work was first published in the " Journal of the Polynesian
Society," Vols. VII. and VIII., and subsequently issued in book
form. It has now been largely re-written, and the whole re-
arranged in such a manner as to form a sketch of the History
of the Polynesian race — particularly the Maori-Rarotongan
branch— down to the separation of the New Zealand Maoris
from the original stock, when they migrated from Eastern
Polynesia to New Zealand. The work is treated from^ the point
of view of the Traditions, and mainly from those of Rarotonga,
a written copy of which was secured by the author in Rarotonga
in 1897. These traditions were dictated by Te Ariki tara-are,
the last of the high priests of Rarotonga, and therefore are from
the highest authority possible. A few of the Traditions them-
selves have been published— both in the native language and in
English— in the above-named journal, but the bulk of them
remain as yet untranslated.

S. PERCY SMITH.

Matai-moana,

New Plymouth, N.Z.

CONTENTS.

CHAPTKR . PAGE

T. The Polyxesian Race and its Traditions ... 9

IT. Genealogical Connections and Chronology ... 21

in. Names of the Traditional Fatherland—
Hawaiki
TaAvhiti

Wawau

Mataora

Raro or Roro ...

Atia-te-varinga-nui

IV. The Polynesians Originated in India 64

V. The Gangetic Race 66

Dates in Indian History ... ... .. ... 74

VI. The "Log Books" of the Migrations 77

VII. Sketch of the History of the Race 89

Atia-te-varinga-nui, or HaAvaiki-nui ... 90

Avaiki-te-varinga, or Avaiki ... . ... 95

The White Race 95

Sojourn in Indonesia ... 98

The Papuan Race of Indonesia 102

Maui, the Ancient Hero 105

Arrival in Fiji Ill

The Polynesians as Navigators 1 28

Occurrences in Fiji, Samoa, Haapai, &c. ... 140

Sojourn in Eastern Polynesia 165

The Settlement of Rarotonga 172

Tahitian Origin of the Maoris 193

Rarotongan Account of the Migrations to N.Z. 204
Tal)le of Dates in Polynesian History

'>2->

HAWAIKI

CHAPTER I.

THE POLYNESIAN RACE AND ITS TRADITIONS.

The question of the origin of the Maori people of New
Zealand necessarily involves that of the Avhole Polynesian
Race, for the Maoris are but one of a number of branches
of that race, although the most important in point of
numbers and in a few other respects, which we shall
have occasion to refer to in the course of this narrative.
The homogeneity of this race is a remarkable feature,
scattered as it is over an extent of the earth's surface
that equals in actual area— if it does not exceed that
occupied — by any other race of like homogeneity. The
area occupied by the race in the Pacific may be stated
as about two million square miles ; but the land area
within this space is small, and varies from that of New
Zealand with its one hundred thousand square miles, down
to little atolls of barely a square mile in area. The number
of the inhabitants of this vast space is by no means
proportionate to its size. The following table will
illustrate this, the figures being approximate :—

New Zealand Maoris and half-castes

- 43,143

Hawaii — natives and half -whites -

39,504

Samoa .--.--

38,000

Tahiti and French Oceania -

25,000-

Tonga Groups . - - - -

18,000

Rarotonga and adjacent groups

8,000

Nine -----

4,576

All other groups

5,000

181,223

10 HAWAIKI

The figures above exclude the population of all islands
where the people are more or less strongly mixed with
neighbouring races, such as the Micronesian, Melanesian
and Papuan, and the half-caste Fijians.

At the end of the eighteenth century, estimates were
made by Cook, Forster, and others, and the totals were
1,290,000 people inhabiting the same groups. On
comparing these figures, the question arises : Have our
efforts at civilizing this race been the blessing that we claim
for it 1 Ana hoki !

From Nukuoro island in the far N.W. to Easter Island
(Rapa-nui)* in the distant S E. ; from Hawaii in the extreme
N.E. to New Zealand (Aotea-roa) in the S.W., we find one
people, speaking dialects of one language, having practically
the same customs and beliefs, and bearing so great an
affinity in physique, colour, and general appearance, that
it is difficult to distinguish the inhabitants of one part
from those of any other. And yet, to the close observer,
there are differences distinguishable here and there,
especially where the environment differs much. For
instance, the Moriori people of the Chatham Islands, in the
extreme S.W. part of the Polynesian area, present some
differences in physique from the Tahitians, who are, as a

*Kapa-nui is the most common name of Easter Island, hut it
is also known as Te Pito-te-henua, which means eitlier "The
navel of the land," or " The end of the land." To those who
favour the idea of a sunken continent, the tops of whose
mountains are now represented by the islands scattered over the
Pacific, and especially in the Pau-motu group, of which Easter
Island forms the S.E. extremity, this name — Te Pito-te-henua
^"The end of the land," may suggest a confirmation of the
theory. But, whilst the "sunken continent" idea has no doubt
much to support it, it seems to the writer that everything proves
the Polynesians to have arrived in the Pacific long after the
existence of such a land.

THE POLYNESIAN RACE AND ITS TRADITIONS

11

rule, taller, fairer, and better looking. In their happy
isle, nature provides for most of their wants with very
little aid from themselves : the breadfruit, coconut, and

Women of Tahiti, Polynesian type.

banana grow and produce abundantly — almost spon-
taneously,— whilst fish is abundant and good. The heat
of the sun is temi)ere(l by the j^erpetual shade in which
the peo[)le live, making them fairer than the average
members of the race. The Morioris, on the other hand,
lived a hard strenuous life, without any vegetable food

12

HAWATKI

1)6701101 fern root and a few indifferent fruits, whilst
their island is more open to the sun. The products of the
sea were their principal articles of diet, and to secu,re
this they led a wandering life, camping for a time

L

A Moriori of the Chatham Isles, Polynesian type.

wherever food was most plentiful, and in their daily
lives frequently exposed to boisterous weather. The
exposed positions from which they obtained their food, the
cliffs and rocks of the sea-shore, ever subject to strong
saline winds, made the people weather-beaten and darker

THE POLYNESIAN RACE AND ITS TRADITIONS 13

than the race generally. Sad to say, we must speak of the
Moriori in the past time, for there are not more than a
dozen of the pure blood left out of the approximate

A Maori girl, Polj-nesian tyjie.

number of 2,000 at the time their islands were conquered
by the Maori of New Zealand in 1835-6.

Whilst the Polynesian race is thus homogeneous, there
can be traced amongst them differences which are not due
entirely to environment, though the latter has served to

14

HAWAIKI

•emphasize the divergence from the common type. These
variations from the type show that the race, as we know
it, is not pure ; that it has been crossed by other races in
the remote past. The fact that the variations in type

•^3r«»l

'^ # i» J*^"

A Sainoan, Polynesian type.

plioto.

are found amongst all branches of the race, denotes that
the crossings with other races took place in remote
antiquity. It is somewhat difficult at this time to say
what the original type of the true Polynesian was ; but it
is probable that the handsome, tall, oval-faced, high
browed, lithe, active, light brown, black straight-haired.

THE POLYNESIAN RACE AND ITS TRADITIONS

15

black or very dark-brown-eyed, cheerful, dignified individual
so frequently met with, is the nearest to the true original
Polynesian. This type predominates in some branches
more than others, and perhaps Samoa contains a larger

A Samoan, Polynesian type.

liurton Bros, photo.

proportion of this character than any other island, but
it is found everywhere — from Hawaii to New Zealand, from
Samoa to Easter Island.

It is probable that nowhere is the true Polynesian type
still in existence. AVhen we come to consider their history,
we shall see that the race has been acted on by ethnic

16 HAWAIKI

elements of many and diverse characters, which show in
the people as we know them. It could not be otherwise,
looking to the migrations of the race, and the various
peoples they must have had more or less communication
with in their long progress eastwards from the Fatherland.
On their way to the East they must at one time have
been in frequent contact with the Papuan or Negritto
race of Indonesia, and subsequently with the less strongly
marked Negritto people of the Melanesian Islands, besides,
as we shall indicate, with some white race, all of which
have left their marks on the people, in their physique,
their customs and their traditions.

It is unfortunate that up to the present time, no
comprehensive study of the craniology of the Polynesian
race as a whole has been made. What has been done
in this respect — a mere nibbling at the edges, as it were

bears out the mixed Papuan and Melanesian character

of the Polynesians. But to satisfy science as to the
origin of the people, something much more systematic is
required.*

Failing the more exact craniological data, we have to
fall back on philology, manners and customs, physical
appearances and traditions of the race, to determine their
origin. In what follows we shall touch on these various
aspects from time to time, but this account is mainly
derived from the reasonable interpretation that may be
placed on the traditions of the race — others more
competent can deal with the question from the other
aspects. And here, I would like to say, that in my
humble opinion the European Ethnologist is frequently

*When in Eastern Polynesia in 1897, I met a German Doctor
(whose name has escaped me) who had been for ten years in
various islands collecting skulls and other anthropological
specimens, hut I have never seen the result of his labours.

THE POLYNESIAN RACE AND ITS TRADITIONS 17

Burton 11 ms ; /mtn

A Soloinan Islander. Melanesian type

1 8 HAWAIKI

too apt to discredit tradition. It is an axiom that all
tradition is based on fact— whilst the details may be
Avrong, the main stem is generally right. In this,
local colouring is one of the chief things to guard against,
and here the European Ethnologist is generallj^ at fault
for want of local knowledge — at any rate when he deals
with Polynesian traditions. No one who has for many
years been in the habit of collecting traditions from the
natives themselves, in their own language, and as given
hy word of mouth, or w^ritten by themseh'es, can doubt
the general authenticity of the matters communicated.
But it is necessary to go to the right source to obtain
reliable information, and even then, the collector must
understand what he is about or he will fail.

The men who realh^ know the traditions of their race,
look upon them as treasures which are not to l»e
communicated to everybody. They will not impart their
knowledge except to those whom they know and respect,
and then very frec{uently only under the condition that no
use is to be made of them until the reciter has passed
away. Much of the old history of the Polyiiesians was
looked on as ta^ni (sacred) and its communication to
those who could not share this feeling, or who Avould
make improper use of it, would inevitably — in the belief
of the old tolmnga^ (priests) — bring down disaster on the
heads of the reciters. It is never safe to question [iny
statement made by the narrator, though of course any
point not clear can be elucidated l)y questions. But
never show any doubt of what is being told ; worse than
all never ridicule the most extravagant statements — (these
can always be sifted afterward, and the residue of truth
retained) — to do so, at once causes the narrator to draw
in, and the opportunity is lost for ever.

THE rOLYXESIAN RACE AND ITS THADITIONS 19

It has always been the special function of the priesthood,
from the very earliest dates in Polynesian history, to
keep the verbal recoixl of the history and literature of
the race, and as the office of priest (tohuw/(f, fuJiuiui, taJuKt,
.kahu/na, etc.) was, in most 1)ranches of the race, hereditary,
it was the duty of the father, and very often the
grandfather, to educate their offspring in the tribal lore.
This teaching was accompanied with many ceremonies, and
Jcarakias, or incantations, invocations, etc., in order to
impress the pupil with the importance of the matter
taught, and as was thought, to impress it indeli))ly upon his
mind. There was a special sanctity attached to many
things taught ; deviation from the accepted doctrines, oi-
history, Avas supposed to bring on the offender the wrath
of the gods who were ever present, watching to catch
the people tripping. It is obvious from this, that traditions
•acquire a value they would otherwise not possess. The
fear of the consequences arising out of false teaching
.acted as an ever present check on the imagination.
There are many known instances where serious troubles
ihave arisen through deviation from accepted teaching —
<]ue generally to separation of the people in islands or
places without fre<|uent communication. As an illustration
oi this may be mentioned the series (jf deaths, wars,
migrations, etc., that took place in the time of a noted
.ancestor of Maoris, I^rotongans, and Tahitians, named
AVhiro, who flourished about the eleventh century,
which incident is known as the schemes of Te Aotea and
Te Aouri in Tahitian history,* and is also known to Maori
tradition in coiniection with Wharekura in the history of
Whiro.

Notwithstanding the care with which traditions were
kept, it is only natui-al that iiuiovations gradually crept

*Froiu MIks Teuira Henry, the Tahitian sdiolar.

20 HAWAIKI

into what was at one time the common property of the-
race. Doubtless many of the traditions still recited are of
immense age. With division of the people into tribes
(M^iich there are reasons for thinking is a very ancient
institution), migrations to different parts, and the final
separation of some branches from the other, innovations
and local coloring have graduall}' been introduced. But
taken as a whole, and after making due allowance for the
lapse of time, environment, change of language, etc., it will
be found that the accordance of traditions collected from
different branches of the race is remarkable.

It is difficult for a civilized people which habitually uses
writing in recording events, to conceive of the powers of
memory possessed by people who have nothing but the
memory to trust to. Some few instances of this may be
mentioned : A Maori and his wife dictated to Mr. Elsdon
Best, over 400 songs, and could generally tell the names of
the composers and the incidents alluded to in them.
Another Maori of mature age dictated to the writer 164
songs, etc. — and these were so impressed on his memory,,
that the quotation of one line was sufficient to recall the
whole of the song at once. Another Maori wrote for the-
Polynesian Society 110 songs, and doubtless he knows
many more, but the effort of writing wearied him. Again,,
another Maori has written 1 1 volumes of M.S. treating of
the traditions, songs, customs, etc., of the Maori, and this,,
at a very advanced age, all of this matter having been
i-etained in his mind, and including hundreds of proper
names. Two years ago the writer took down from the
recital of an old Maori the genealogical descent of all the
members of his tribe, involving the recollection of over
700 names, and going back for 34 generations. Each
branch was followed out to the present day, and in most
cases the reciter could supply the names of the husband or

GENEALOGICAL CONNECTIONS AND CHRONOLOGY 21

wife who did not come into the line of descent, and also
say what tribe they came from and give something of their
history. Efforts of memory of this character are impossible
with us, and are not known of, or not considered by the
generality of writers on traditions, which are hence set aside
for the fanciful creations of their own brains,"^ after the
manner of the German philosopher who was able to evolve
the idea of a camel out of his inner consciousness !

I have thought it necessary to say this much on the
subject of traditions, for it will be mainly on them, and
the inferences that may be drawn from them, that the
principal reliance is placed in seeking the origin of the
JMaoris in the following narrative.

CHAPTER II.

GENEALOGICAL CONNECTIONS AND
CHRONOLOGY.

And moreover, unless we can fix some approximate date
to the various legends, they are of little value in this
particular connection — they serve to show the ideology
And beliefs of the race, but without dates they cannot form
history. We are met at the outset with this ditticulty :
that the Polynesian has no idea of time in our sense of the
word. All he can say with respect to any event is, that

'I may note as one of the latest ettorts of the "higher
-criticism !" that poor old Abraham has become a " solar myth,"
3ind Jacob's twelve ciiildren "the twelve si<jjns of the Zodiac !"'
E Tamfi I Katohi 1c ptKtnna !

22 HAWATKI

it occurred in so-M7id-so's time, and that it was after or
before some other event. But hickily we have an
approximate means of fixing dates in Polynesian History
through the genealogical tables. It is probable that no
race has more highly valued their pedigrees, or possessed
so many— it was considered to be an essential part of the
education of everyone having any pretentions to chiefdom
to be al)le to recite his pedigree for at least 20 generations^
and to know the family alliances to remote degrees. The
notion of kinship was carried to degrees of i-elationship
verv distant, according to our ideas, and it is quite common
to hear one person referring to another as his elder or
younger brother or sister, who is, according to our ideas
only an eighth or a tenth cousin. In former times the
genealogies were considered to ])e sacred and were used
for what may be called religious purposes. Amongst
some branches of the Maoris they were recited at
marriages, at the naming of a child, and in cases of
difficult birth, always accompanied l)y Karakia>< or
invocations. The old songs often contain genealogies, as-
did the Karakias. A good example of a very length}^
genealogy embodied in a formal song oi- lecitation is to l)e
found in the " Song of Kualii " of Hawaii.

It is upon the genealogies we must rely for dates in the
history of the lace ; and the first thing to determine in
connection with them is the number of years to be assumed
as the average length of a generation. Fornander in his
"Polynesian Race,"' has adopted the Euroi^ean standard
of 30 years;* l>ut the consensus of opinion of several
Polynesian scholars who know the race well, is that
25 years is nearer the truth, for the Polynesians married

"Wherever Foriianders <late.^ are quoted herein, tliey liave l)eeu
converted to tlie 25 year scale.

GENEALOGICAL CONNECTIONS AND CHRONOLOGY 23

eai'ly, and many women come into the genealogies, Avho
as a rule, marry very early. It is this latter number,
therefore, that will be adopted in fixing dates in what
follows.

As a rule the Polynesian genealogies are reliable within
certain limits and go very far back. I cannot at all agree
with Mr, Basil Thompson* that they "do not carry us
back for more than seven or eight generations, and beyond
this limit we are apt to step into the regions of mythology."
This is a very surprising statement to emanate from one
who has passed some years amongst various branches of the
race, i.e., Tongans, and the half-caste Polynesians of Fiji.
To those who have studied this question amongst various
branches of the race, no proof is necessary as to the
general accuracy — always within certain limits — of
Polynesian genealogies ; but as Mr. Thompson has — very
rightly — acquired a good deal of fame by his writings, it
is necessary to show that his estimate of the value of these
genealogies is mistaken. At the same time, for the purpose
I have in hand, some evidence is also requisite, in order
to judge of the degree of reliability that may be placed on
the dates to be used herein.

First may be mentioned, that the great migration to
New Zealand took place at 21-22 generations back from
the year 1900, or in the year 1350. This date is arrived
at by taking the mean number contained in over 50
genealogical tables going back to those who came here in
the fleet, all of which will agree to within 4 or 5 generations
in number. Where many women come into the lines, they
are naturally longer.

But the severest pr(Jofs that can be applied to these
tables, is to compare those from difterent branches of the
race showing descent from the same ancestor. The first

*See Journal Antliropological Institute, vol. xxxii., p. 83.

24 HAWAIKI

attempt to apply this method will be found in Vol. II. of
the "Journal of the Polynesian Society," where the question
is fully dealt with. Here it will be only necessary to
quote results. Maoris, Rarotongans, Tahitians, and
Hawaiians had many ancestors in common. Amongst them
were persons named Whiro, Hiro, Iro (according to the
ilialect) and Hua. The descent from these two persons is
preserved by each branch of the race named, who moreover
have had no communication with one another from a few
years after the period of these two men until last century.
Now the results of comparing the genealogical tables from
each branch down to 1850, are as follow : —

Hawaii (from Hua) - . - 23 generations.
Raiatea (Tahiti) (from Hiro or Whiro) 21
Rarotonga (from Iro or Whiro) - 24
New Zealand (from Whiro and Hua) 24 ,,

This conformity of record from four different sources
8hows that a considerable amount of agreement is to be
found in the genealogical tables as preserved by different
branches of the race, and clearly demonstrates their
common ancestry. From the above figures we may— by
allowing twenty-five years to a generation — arrive at an
approximate date in Polynesian Historj-, which can be
utilized as a basis for others. We may therefore say that
Whiro and his brother Hua flourished a.d. 1250 to 1275,
and as will be seen later on, this is a very important date
in the history of the race — it is during this period that
Tangiia, the great ancestor of the Raro-tongans, flourished,
and about 100 years afterwards the fleet left those parts
to settle in Ncav Zealand.

It must now be shown how the principal lines of ancestry
of the Polynesians join, and the agreement, or otherwise,
must be pointed out.

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26 HAWATKI

Amongst the iiotcil)le Hawaiian chiefs who, about the
years 1100 to 1200, were constantly passing from the
Northern Group to Tahiti and the neighbouring islands,
was one named 'Olopana, whose wife was Lu'ukia."*^
'Olopana lived in the beautiful valley of Waipi'o on the
eastern shores of Hawaii. During some heavy floods, the
cultivations in the valley were destroyed, which determined
'Olopana to seek a new home in the Southern Isles. He
settled at Kahiki (Tahiti), at a place named Moa-ula-nui-
akea, which Miss Heiny identifies with Mou'a-ura-nui-atea,

4-

-fc „„„ I O VJkLLXT N W COAtTT OF

Tu-te-Koropanga's home.

or the Tahitian mountain now called Tahara'a.t 'Olopana's
residence in Tahiti would bring him into touch with the
ancestors of the Maoris, if my theory referred to later on
is good that they were at that time living in that island.
It is probable, therefore, that the name of 'Olopana is to be
found in Maori history. Now, 'Olopana's and his wife's
names, if converted into Maori by known letter changes,
would be Koropanga and Rukutia. As a matter of
fact, we do find in Maori history the names of Tu-te-
Koropanga, whose wife Avas Rukutia, and that they lived

*Fornander, vol. ii., p. 49.

t Annual Report Hawaiian Historical Society, 1897. I do not
feel sure that Moa and Mou'a are identical names, but the rest
of the words clearly indicate the same locality.

GENEALOGK.'AL CONNECTIONS ANT) CHRONOLoOY 27

in Hawaiki, which, as Avill l)e p(niited out, inchides
Tahiti and the adjacent groups. The Ngai-Tahu tribe of
South New Zealand liave some long stories about these
people, and I ascertained from Tare Wetere te Kahu, a
very well informed man of that tribe, that Tu-te-Koropanga
was the ancestor of the Waitaha people of the South
Island, a tribe that has long been extinct, and whose
ancestors were said by my informant to have come to New
Zealand in the Matiti canoe, before the fleet. This
information was confirmed by Paora Taki, an old and
learned man, formerly of Kaiapohia, but now dead. On
first seeing these names in Fornancler eleven years ago,
their probal)le identity with the Maori ancestors had struck
me, but it was not until after five or six years of worrying
my correspondents, all over New Zealand and the Pacific,
that I finally obtained from the two old men named, the
connection of these people with known lines of descent
to the present day. Miss Henry has also furnished the
prol)able connection with Tahitian lines, which is shown
on the previous page.

With respect to the jdjove table, 'Olopana and his wife
Lu'ukia, li\'ed either twenty-four or twenty-six genei'atio!is
ago, according to which of the Hawaiiaji lines is taken.
That these people are identical with Tu-te-Koropanga and
his wife liukutia of Maoi'i histoiy nuist be taken as almost
certain, for it is extremely improbable that two men of the
same name should marry wives of the same name — and
their period is the same. Moreover, both from Hawaiian and
Maori story, Rukutia appears to have been a woman of
advanced ideas. With the former people she is accredited
with having invented the female dress called pun, which
the Hawaiians " make to this day, for no other reason tliaii
because the pnn of Lu'ukia was of five thicknesses." In
Maori history her name occuis in an ancient hirnkm

28 HAWAIKF

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 dansense, the long story of the troubles
hetAveen her and her first husband, Tama, will show.

According to my Maori informants, Tu-te-Koropanga's
daughter Avas Anu-matao, and she was a iiiatud 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,* 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 l)etween
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., }>. 26.

GENEALOGICAL CONNECTIONS AND CHRONOLOGY 29

lines to have lived in the same generation, and a mean of
six lines from their period down to the present shows that
they flourished twenty-five generations ago. One of these
men was a noted voyager, who had visited Kahiki (all
the world outside Hawaii, but probably here intended for
Tahiti and its neighbouring islands), and the other is said
to have come from Tahiti and settled in Hawaii. But l>oth
appear to have been descendants of people whose ancestors
formerly lived in the southern groups. In visiting Tahiti
and the neighbouring islands, Pau-makua must, if my theory
is right, have come across the ancestors of the Maori. We
find that one of the ancestors of Turi, of the Aotea canoe,
was named Pau-matua, and — taking Turi to have lived
twenty generations ago, or in 1350 — that this Pau-matua
flourished by one, twenty-three, or by other two accounts,
twenty-four generations ago, or very nearly at the same
date as the Hawaiian chief. According to Hawaiian history
Pau-matua's son was Moena-i-mua (in Maori, Moenga-i-mua;
and by Maori history it was Puha-i-mua. These two
names are not exactly proof that the Hawaiian and Maori
ancestors Pau-matua are the same, but there is a strong
probability that they were the same individual.

A constant ditticulty met with in the names of Polynesian
people is, that they had several, or often changed them
from the occurrence of a death or other circumstance.
Hence the same ancestor is often known under different
names l)y separate branches of the race, or even by different
tribes of the same branch. It was an ancient custom
amongst the Polynesians that chiefs visiting strange islands
should take a ^Wfe from the people of such islands. It was
often the case, also, that these wives and their children
remained with their own tribe. So that we have lines of
people in different islands, descending from one ancestor.

30 HAWAIKI

who are not known to the records of other ishinds liy the
same name.

Taken altogether, we see that these genealogical lines,
from New Zealand, Tahiti, Rarotonga, Hawaii, all tend to
prove one another, and that we ma}^ deduce from them a
fairly accurate date for the period of Tangiia, viz. : the
year 1250, which will agree with the period of Whiro ; and
these two men were contemporaries, as we shall see later
on.

In order to show the data relied on for dates, a reference
must now be made to the large general table of Karotonga
ancestors at the end of this book, for on it depends the
dates of events in Rarotongan and Polynesian history as
herein deduced. That table, starting from the earliest
traditionary period Avhen the people lived in Atia-te-
varinga-nui, comes down to the time of the occupation of
Rarotonga in 1250. We are now getting into the "misty
2)ast " and cannot expect such agreement in the lines as
has been shown in those of later epochs, and of which other
examples might be adduced.

We must first consider the agreement or otherwise
of the two long lines shown in the table with one
another and with a third to be found in vol. iv. of the
" Journal of the Poljniesian Society,"" page 129. The latter
was conmumicated to the late Rev. J. B. Stair, in 1842, by
Matatia, of Rarotonga, and should therefore have a
considerable value attached to it, considering its date. All
these three lines commence at the same ancestoi-, Te
Nga-taito-ariki, and come down to Tangiia, or to his
contemporary, Iro (or Whiro, of Maori history). I shall
have to point out directly that the Iro and Tangiia lines
differ in places as to the order of names, and the)' also
differ in the names themselves, so much so that they must
be different lines of descent, not two editions of the same.

(lEXEALOGICAL CONNECTIONS AND CHRONOLOGY 31

It is within my own experience that <i group of names is

sometimes misplaced on a genealogy, though the total

numlier may be correct, and this is what I tliink has
occurred on the Iro line.

If we count the generations between Te Xga-taito-ariki

and Tangiia by tliese tliree lines we get the following
result : — -

By the Tangiia line - - GG gcnei'ations.
Iro^ .. - - 69
., Tangiia ,. - 71 .. (By Matatia)

Giving double weight to the first Tangiia line al)Ove, Ave
may take the mean as 68 generations back from Tangiia, or
92 from the present time to that of Te Nga-taito-ariki.
By converting this into years, we arrive at a date very far
back in history, or to the year 450 B.C.

The only other line of Rarotonga which may be compared
with this, is that of the Tamarua family, but it contiiins
three groups of names on it which causes me to doubt
whether it is not a cosmogony, or the three groups of names
are different ones for three different persons rather than a
genealogy. It originates from Tu-te-rangi-marama, the
nephew of Te Nga-taito-ariki, and between him and
Tangiia are 119 names instead of the mean of 68 of the
other lines. By taking out the three doubtful groups,
there are 72 left, which does not differ so much from the
mean. The full line will be found in the Tamarua history,
so that Polynesian scholars may then judge of its value.*

There is not much chance of checking these lines from
outside sources, but it may be w^ell to see if any
correspondence exists. Fornander quotes the line from the
first man named in Hawaiian genealogies, Kumuhonua

* This history has not yet been published, but it will appear
later on in the "Journal of the Polynesian Society."

32 HAWAIKT

^rho possibly may l)e identified with the Rarotonga Te
Tumu {the "origin or root") who married Papa ("earth,
foundation ") as being most reliable. From him to the
present day are 93 generations, which as Te Tumu was the
father of Te Nga-taito-ariki, is exactly the same as the
Rarotongan. T apprehend, however, this very close
agreement to be accidental — it might well have differed 7 or
8 generations, and yet the individuals might l:>e the same.
From Kumuhonua to Wakea, whose wife was Papa, there
are 37 generations, and Wakea is possibly the Atea shown
on Rarotonga lines as the brother of Te Nga-taito-ariki ;
if so, there is a discrepancy of 37 generations.

If the Marquesan Atea is the same as the Rarotongan,
then we get greater discrepancies still. Mr. Lawson gives
the number from Atea to the present day as 74 generations ;
Mr. Christian as 123, and 140 ; and Commodore Porter as
88. Commodore Porter spent several months in the
Marquesas in 1813, in command of an American squadron,
and learnt a good deal about the natives. It will not be
too much to add two generations to his number, Avhich
will make the period of Aotea 90 generations back from
1850 as against the 92 of Rarotongan, a difference not
too great to allow of their being the same jDcrson. But
the Marquesan genealogies in their earlier parts contain
the names of islands,* and otherwise do not seem reliable.
There is nothing but the name, moreover, to connect this
Atea with that of Rarotonga. f

* It is of course possible that names of islands might have
been borne by their ancestors, of which other illustrations
might be given ; but the order in which they come, causes me to
be douljtful of them.

fSince the above was in type, information has come to hand in
reference to Atea, tlie ancestor of the Aitutaki islanders, who
flourislied 64 generations ago ; and this Atea I take to be identical
with tlie Marquesan ancestor, of 74 generations ago, who did not
live in the ancient Hawaiki, but in one of the stopping places in
Indonesia — Papa-nui, referred to later on.

GENEALOGICAL CONNECTIONS AND CHRONOLOGY 33

There is one argument against the Marquesan Atea being
the same individual as the Rarotongan Atea, Avhich has
some weight attached to it. It is said, as we shall see
later on, when we come to consider the " logs " of the
migrations, that the Marquesan Atea did not live in the
ancestral fatherland, but at Papa-nui, which was the fourth
stage in their travels ; and as his place on the Marquesan
genealogies is 74 generations back from the present day,
this would bring us to the year A.D. 50, or about 100 years
after the period which is deduced from the Rarotonga
tables as that at which the migrations arrived at Hawaiki,
or Java. Papa-nui, according to the Marquesan " log," is
certainly in Indonesia, and the period of Atea, i.e. A.D.
50, is that in which all evidence agrees in showing the
Polynesians to have been living in those parts. Atea, is
not nearly the first name shown on the Marquesan tables.
So the balance of evidence is that he is not identical
with Rarotongan Atea, nor with Hawaiian Wakea.

The Moriori genealogies go bacl^ further apparently than
any others. We find on them the name of Tu-te-rangi-
marama, the great Rarotongan ancestor, and he lived,
according to the Morioris, 103 generations ago, as against
Rarotongan 91. Again, it is not certain if this is the same
man, but he is one of the few of whom anything is said in
Moriori genealogy ; he is accredited with inventing a new
kind of mat or garment, which is remarkable, when nothing
is noted of many born before and after him. We shall see
later on that the Rarotongan ancestor of the same name
introduced many innovations.

The Maori tables are not reliable beyond say 40 or 50
generations, and therefore admit of only partial comparison
with the old Rarotongan ones.

:34 HAWAIKI

The Samoaii tables, earlier than about 40 generations, are
cosmogonies rather than genealogies ; the longest I have
seen is 55 generations or ages.

The Tongan tables appear to go back only 35 generations,
or to just before the island of Tonga was colonized from
Samoa or Fiji. This, however, was not the first
occupation of that island.

No Tahitian tables are at present available for a greater
length than 40 generations. So far as they go, they
compare fairly well with Hawaiian and Maori.

The Eotuma tables go back for 106 generations, but
contain only perhaps one name identical with Rarotongan
ancestors, and he is too far out of place to be the same.
The whole of the names indicate a Samoan origin, so
psssibly this people entered the Pacific as part of the
same migration. Rotuma is just on the route the migration
must have followed.

Easter Island lines go back for twenty-three generations
by one line, twenty-seven by another (A. Lesson) and
appear to be all local, i.e., have lived on that island.
Thompson gives the number as fifty-seven from Hotu-matua,
who came there " from the east " with his large canoes —
from ^Nlarae-toehau, and named Easter Island, Te Pito-te-
henua. This " coming from the east " is another mystery
of this celebrated island, which, together with its enormous
statues and incised inscriptions on wooden tablets, renders
it one of the most interesting places occupied by the Poly-
nesian race.

The Mangareva Island tables go back for sixty-six
generations, but no names are given by A. Lesson in his
*' lies Mangareva."

There is thus not much help to be derived from these
various genealogies ; our main dependance must be placed

(GENEALOGICAL CONNECTIONS AND CHRONOLOGY 35

on those of Rarotonga, which we will now proceed to further
c-onsider.

The next period on the Karotonga lines after Tu-te-rangi-
marama, and one of very great importance, that requires
fixing, is that of the noted ancestor Tu-tarangi,* in whose
time the people first began their restless wanderings that a
few generations after led them all over the Pacific, after
having been located for some generations in the Fiji group

Easter Island inscription .

<uid those parts. Tu-tarangi is shown on two lines, but
there is a great discrepancy between them — as much as
eleven generations. The line ending in Iro was supplied
by Te Aia, Avho, as a historian, cannot claim the weight
that the compiler of the other line has, which ends in
Tangiia. This latter was Te-Ai^iki-tara-are, the last high
priest of Rarotonga under the old regime, and therefore
may be considered as the authority on such a suliject. AVe
liave also a possible means of checking this line thus : If
reference be made to the line which comes through Tangiia's

* Tu-tarangi (or Tu-talangi) is known to the Nine islanders as
a deified ancestor, hut they have no genealo,uy from him.

36 HAWAIKl

uncle, Pou-tea, it will l)e seen that it begins with Tu,
whose son was Tu-tavake. Now, in the times of Tu-tarangi
there lived a man named Tu-tavake, as related by the
traditions, and it will be noticed that in the table he m
shown to be only one generation after Tu-tarangi, or a
difference of one generation in the thirty-one that separates
Tu-tarangi from Tangiia. There are no means of ascertaining
if the Tu-tavake on both lines are identical, but they both
lived in Fiji, and the inference is that they are the same-
Assuming that this is so, then the period of Tu-tarangi may
be fixed at about the year a.d. 450.

Passing downwards on the line from Tu-tarangi, at the
forty-eighth generation from now, we come to the name of
Ui-te-rangiora. Unfortunately we have no means of
checking the period of this man, but he was perhaps the
most distinguished and daring navigator of the Polynesian
race, as will be seen when we come to deal with him.
According to the table, he lived about the year 650.

Another check on this long line may be shown as follows :
according to the table at the end hereof, we shall find the
Rarotongan ancestors Taaki and Karii (in Maori : Tawhaki
and Karihi) to be brothers who flourished forty-six
generations ago. Turning to the table published in the
"Journal of the Polynesian Society" vol. vii., p. 40, we there
find these two brothers, according to Maori account, to
have lived forty-nine generations ago. With respect to
this Maori table, the compiler Mr. Hare Hongi, says he is
prepared to uphold its accuracy against all comers. The
difference of three generations is not too much as between
Maori and Rarotongan history. On Mr. Hongi's table will
also be found the following names in the order given ;
Ru-tapataj^a-awha, Ueuenuku, Ueuerangi. Now the
same names are shown in the same order on the general

GENEALOGICAL CONNECTIONS AND CHRONOLOGY 3<

table of Rarotonga ancestors at the end of this work, but
very far back in time, which bears out what has been said
to the effect that the names given on this particular
liarotongan line (Iro's) are misplaced.

Continuing down this same line from Tu-tarangi, at
thirty-eight generations ago, will be found the name of
Kati-ongia, which is one of the very few that can be placed
in Samoan genealogies. According to Mr. Steubel, there
was an ancestor of Samoa of the name of 'Ati-ongie (which,
allowing for the difference of dialects, is exactly the same
as Kati-ongia), who flourished, by one line, twenty-five, by
another thirty, generations ago. These differences are too
great to allow of the persons named being the same, though
one may have been named after the other. The father's
and son's names are also different : l)ut they both lived in
♦Samoa.

Again continuing oui- downward scrutiny of the Tu-
tarangi line, at thirty six generations ago, we find the name
of Atonga, who lived in Kuporu (Upolu), and in his time
was built the celebrated canoe named Manu-ka-tere, which
I shall have to refer to as being known to the Tahitians.
In the times of Atonga also lived some of the Rata family
known to Maori history. Here we have an independent
check on the period of Atonga, for a reference to the
'' Journal of the Polynesian Society " (vol. iv., p. 129) will
show that Rata-vare (known also by that name to the
Maoris), who " owned the forest in which the canoe was
made," lived eleven generations before Tangiia, or thirty-five
generations ago, which differs only one generation from the
period assigned to his contemporary Atonga, on the line
we are considering. The best Maori genealogy I have from
Rata makes him to have flourished thirty -one generations
ago, but I feel sure there have been several people of the

38 HAWAIKI

name of Rata, which could easily be proved, and the
deeds of this one have been confused with those of others,
through causes which will be suggested in the next subject
dealt with.

Taken altogether, we thus see that there is a fair amount
of agreement amongst these tables, sufficient I think to
justify us in assigning approximate dates to a number of
important epochs in Polynesian histor}^, which are given
at the end of this volume. As we proceed, it will be seen
how the dates fit into the traditions derived from various
sources.

Having shown the data relied on to fix the dates
in Polynesian history, the geographical evidence as to
their whence, deduced from the traditions, will now be
adduced.

CHAPTER HI.

NAMES OF THE TRADITIONAL FATHERLAND.

Hawaiki.

AViTH all branches of the race are to be found names of
places, retained in the traditions, that refer to ancient
dwelling places which were occupied by the people in the
remote past — indeed the number of such names is very
great, but only a few, comparatively speaking, can now be
identified with certainty. Of these names Hawaiki — the
Maori form of the word— is the principal, and is known to
nearly every branch of the race, though it varies in form
from island to island according to the changes that have
taken place in the language since the dispersion. The

NAMES OF THE TRADITIONAL FATHERLAND 39

luiiversality of this name points to the fact that it is
extremely ancient and that it was under that form the
Fatherland was originally known. With many branches,
it has now become synonymous with " Spirit-land :" the
place to which the spirits of the dead pass as their final
resting-place. In some parts it is said to be the " under
world ;"" that is, beneath the present world of life. But
here, I think, a confusion of terms has arisen in the use of
the word rwro, lalo, 'a'o which means below, but also means
the west with all Central Polynesians. The very nature
of the beliefs of the race as to the path of the spirit to its
final home, encourages this confusion between the two
meanings of the word. In all cases the spirit, whilst
always passing to the westward, is said to go downwards,
i.e., to dive into the sea, and then pass along to the sunset.
It is in this maimer that Hawaiki has__cpnifiJx»-be used for
the place of departed spirits located underneath the earth.
This latter meaning has l)een so firmly established in the
minds of some collectors of traditions, that its original
meaning has been by them overlooked ; notably in the
case of the late Rev. W. AVyatt Gill, to whom all
Polynesian scholars owe a great debt of gratitude for his
exertions in preserving the traditions of the race.

The universal belief in the passing of the spirits of the
dead to the west, is to my mind a complete answer to those
who hold that the Polynesian migrations were from the east.
It is an essential part of Polynesian belief that the spirits
rejoin those of the ancient dead and there dwell in a land
of beauty and plenty, where the gods supply every want,
and with whom communication is constant. The
Polynesians would not locate this Paradise in the west, if
their ancestral home was in the east. Whilst this appears
to me unquestionable, it is undeniable that apparent traces
of Polynesian influences are to be found on the coasts of

40 HAWAIlvI

America ; but these, I hold, are due to expeditions that
have sailed from Polynesia to the east, where some,
probabh^ most, of them settled and became absorbed in
the races they found there. The traditional evidence of
this contact with America is exceedingly meagre, but the
discovery of Polynesian remains in several parts of
South America,* the strong probability that Alaskan
ornamentation owes much to this influence, seem to prove
a former connection.

In the present state of our knowledge of the ability of
the Polynesians as navigators — about which we shall learn
something further on — it is useless for some writers to
insist that the prevalence of the 8.E. trade winds would
form a bar to voyages made from Central Polynesia to the
American coast. The luimber of easterly voyages on
record from various parts and under all sorts of weather
conditions is so large, that we must conclude these able
navigators paid little attention to the trade wind if a
sufficient object required them to face it.

Naturalists do not seem to have finally decided as to the
original home of the Jxuntara, or sweet potato (Batatas),
but the evidence gathered hy De Candolle seems to show
that Central America is the part where it grows
spontaneously, and therefore must be its native habitat.
It is possible we may see in the following quotation from
an ancient Maori chant, a reference to America in the land
where the kiiiimra grows wild :—

" Ko Hawaiki te whenua, e tupu noa mai te Kumara."

'• Hawaiki is the land where the kunnwf grows
spontaneously.''

It is said in the above that *' Hawaiki is the land ;'" but
we need not be mislead by this ; for, there is no doubt this

* The latest reference to this subject that I have seen is in
a note to be found in Vol. xi., ]>. 49 -Journal of the Polynesian
Society.

NAMES OF THE TRADITIONAL FATHERLAND 41

name had become a synonym for all lands outside New
Zealand not long after the settlement of the people here.
If we could, however, find a country — say in Indonesia
or that neighbourhood — where the kumara grows wild, it
would with more probability be the Hawaiki referred to in
the chant.

The Maori account of the origin of the kunvini is briefly

this : It is the offspring of Pani-tinaku, a woman, who is

said to have been the wife of Rongo-maui, also called

Kongo-marae-roa, Rongo-ma-tane, and Rongo-a-tau. Pani

is said to have been the person who gave the food to

Hawaiki ; the food was the kniKciv : hence the name of

Hawaiki, meaning plentiful food.* But the kumara

appears to have been in charge of Whanui, which is a name

for the star Vega, but quite possibly is also a territorial

designation. It is also said that the root was stolen by

Rongo-maui from Whanui. Another story is to the effect

that Pani and her husband Tiki visited an island where

the people had no kumara, and finding that food was

scarce, he sent back his wife to another country called

Tawai to fetch some for the people with whom he was

staying. Tawai, here, may be the N.W. island of the

Hawaiian group, now called Kauai, which until the last

1 00 years was called Tauai ; but from the archaic nature

of the tradition, I am inclined to think it is more ancient

than the settlement of Kauai island. Rongo-maui combines

the names of one of the great cjuartette of Polynesian

gods — Rongo, with that of Maui, the greatest of all

Polynesian heroes, often wrongly called a god, a claim to

which he can be admitted only in the sense of being a

deified ancestor. It is this Rongo {i.e. Rongo-maui) that

is probably meant when he is said to be the god, or patron

* Hamiora Pio"s collection of ^Nlaori traditions, MS8. with the
Polynesian Society.

42 HAWAIK]

of all matters connected with cultivation. The attributes
of Eongo to be found in the traditions of l)ranches of the
race outside New Zealand, preclude the idea that his
ferocious man-eating and war-like nature as therein
depicted, can ever have ])een represented in New Zealand
by the god of peace and agriculture. Moreover it is
suggested as a matter worthy of further investigation by
those who have the time and the knowledge, whether Maui
the navigator, the " fisher up of lands," is not in reality
this Ivongo-maui, and not the hero of the origin of the
fire, who also thrashed the sun — that daring, impish,
cheeky demon, so much appreciated by Polynesians. The
Rarotongan account of Maui lends considerable weight to
the idea that there was a navigator in ancient times
named Maui, who visited some country towards the
sunrise named Uperu (U-Peru). It may be altogether a
too fanciful idea, to suppose that the above name is intended
for Peru, for we do not know how old the name of the
South American State is ; but the kumara is said to grow
wild in Central America, and the Quichua name of the root
is umar. Maui or Rongo-Maui may have been the
benefactor of his race by introducing the kumara to the
knowledge of the Polynesians.

But to return to the westward flight of the spirit after
death. At first sight it might be said that the Maori
belief is contrary to that of other branches of the race,
inasmuch as the spirits do not go to the west. But they
go to the north-west — to Cape Keingu near the North Cai)e
of N.Z. The explanation of this is simple. Starting from
Central Eastern Polynesia, as the ancestors of the Maoris
did when they colonised New Zealand, and having as they

NAMES OF THE TRADITIONAL FATHERLAND 43

had very correct notions of orientation,* they would know
full well that their S.W. course to N.Z. must necessitate
the adoption of a different direction for Hawaiki — the
spirit land — from that they held in Central Polynesia. And
hence the spirits gather at Cape Eeinga, as being the
nearest point to the old " spirits' road," by which
their ancestors' spirits went back to the spirit land.
Colonel Collins in his " History of New South Wales "
(published at the end of the 18th century) gives a sketch
map of New Zealand drawn from information supplied by
Maoris, who in 1793 were taken to Norfolk Island to teach
the convicts how to dress flax. On this map is drawn the
" spirits' road '' which follows the ranges from the south
of New Zealand to Te Reinga, near the North Cape.
Many stories have the Maoris of the doings of the spirits
on their way to the sacred Pohutukawa tree growing at
Te Eeinga, from which the spirits dropped down into
the chasm that led under the sea to spirit land.

In Samoa Ave find the same ideas : the spirits travelled
from the east by the mountain backbone (tuasivi) of the
islands to the extreme western point of the group, where,
at Fale-lupo, they dived into the sea on their way to
spirit-land — in their case named Pulotu.

It was the same at Rarotonga, and Mangaia Islands ;
the spirits passed to the west, and there " jumped oft" " from
the Pua tree and dived beneath the ocean on their way to
Avaiki, or spirit-land, many instances of which will be
found in the Rev. W. AYyatt Gill's works.

* A very striking ilhistration of the powers of the Polynesians
in respect to direction, is furnished by Captain Cook, who, on his
first voyage took from Tahiti a native priest named Tupaea, with
the intention of letting him see the wonders of the world. Cook
states that after many months— even after having circum-
navigated New Zealand, and passed up the eastern shores of
Australia— if Tupaea was asked to point out the direction of
Tahiti, he could always do so correctly.

44 HAWAIKI

At the Hawaiian Group the spirits passed to the
N.N. West, finally "jumping off" at the Leina-Kauhane
at the west end of Oahu Island near the point called
Ka Lae-o-Kaena.*

The Morioris of the Chatham Islands held a similar
belief. In their case, the spirits left the N.W. point of the
island at Te Raki Point on their way to the general
gathering place with their ancestors at Hawaiki.

At the west end of Vanua-lava, the largest of the Fiji
Islands, is a halawa tree (Pandanus) where the spirits depart
for the ancestral home by passing into the sea. It will
be shown later, how much the Fiji group has been
connected with the Polynesian race, though the present
inhabitants are a cross between that race and the
Melanesian.

The natives of Mangareva Island, situated near the
extreme S.E. end of the extensive Pau-motu group, and
who are pure Polynesians, call the place of departed spirits
Avaiki, and Tregear's dictionary of that dialect also states :
— " Name of a place often mentioned in the ancierft songs
of the natives." But I cannot ascertain if the spirits were
supposed to go to the west.

Although the present inhabitants of South East New
(4uinea are not pure Polynesians, there has no doubt in
ancient times been an infusion of that blood into the people,
together with some of their beliefs. Hence we find that
the spirits after death went to the Avest, to Lavau, a name
which I hope to show is as ancient as Hawaiki.

The above examples are taken from the principal homes
of the race, and they all illustrate the one common idea

* Journal Polynesian Society, Vol. xi., p. 192 :— Leina-Kauhane
is identical in meaning- with the Maori Rein<^a-Wairua, and both
mean the " Jumping off place of the Spirits " — Kauhanc being
equivalent to Wairua, or spirit.

NAMES OF THE TRADITIONAL FATHERLAND 45

that the spirit passes to the west to the ancestral home of
the people. If enquiries were instituted in the other
islands inhabited by the Polynesians, I have no doubt we
should find traces of the same belief. Numbers of
illustrations might be given from the ancient poetry of the
Maoris of their belief in the return of the spirit to Hawaiki,
the first home of their ancestors. Enough, however, has
been said, to prove the belief of the race that their
ancestral home was in the far west, and that Hawaiki was,
if not the principal, at any rate one of its chief names.

At this date, and after so many people have studied the
traditions of the Polynesian people, it would seem
superfluous to adduce any argument in favour of the
western origin of the race. But I notice that an Australian
gentleman of scientific acquirements, has lately resuscitated
the idea of an eastern origin. To those, like myself,
who have studied the race, its language, manners and
customs, and above all, its traditions, for over forty
years, this idea cannot be admitted as valid. Dr. Lang of
Sydney, was the first, I think, to originate this theory ;
but he based it on such ridiculous arguments, that no one
knowing anything of the race could treat his work
seriously.

With laudable pride and aftection, with a strong belief
in the sacredness, the beauty, the prolificness of the
Father-land, the Polynesians have carried this great name
Hawaiki in their wanderings, and applied it to many of
their later homes. We thus have the following islands and
places, etc., named in memory of it, or where a knowledge
of it exists : —

Jawa, the Bugis name of the Moluccas (J. E. Logan).
Java, (Hawa) — see later on in reference to this.
Sava-i, a place in the Island of Seran, Ceran, Celam,
or Ceram, Indonesia.

46 HAWAIKI

Hawiiiki and Kowaiki, at the west end of New Guinea

(Dr. Carroll).
Savai'i, the i^rincipal island of the Samoan group.
Havai'i, an ancient name of Ra'iatea, Society group.
Havai'i, the original home or Father-land of the

Tahitians.
Havaiki, an ancient name of one of the Paumotu group

(? Fakalava).
Avaiki-raro, the whole of the Fiji, Samoan, and Tonga

groups, according to Rarotongan traditions.
Avaiki-runga, the Society, Tahiti and neighbouring

groups, according to Rarotongan traditions.
Avaiki, mentioned in Mangareva traditions.
Savaiki, a place known to the Tongareva Islanders.
Avaiki, a place known to the Aitutaki Islanders.
Avaiki-tautau, the ancient Rarotongan name (besides

others) for New Zealand.
Havaiki, a place known to Marquesan traditions.
Havaiki, a place known to Easter Island traditions.
Hawaiki, a place known to Moriori traditions, and a
place so named on their island (Chatham Island).
Hawai'i, the name of the largest of the Sandwich

Islands.
Havaiki, a place on Nine Island.
Besides the above there are several places in New Zealand
called Hawaiki : amongst others those where the altars
were set up by the crew of the Tainui, at Kawhia,"**" and
by the crew of the Arawa at Maketu, on their first arrival
in the country. I do not include in the above list Haabai
Island of the Tonga Grou]), for the Rev. Mr. Moultan, of
Tonga — the best authority — does not think it has any
connection with the name. It is possible that Ava, the

* The i\vf^t kumaras, brought in Taiiini canoes, were also planted
at Hawaiki.

XA3IES OF THE TRADITIONAL FATHERLAND 47

kingdom of that name in the Malayan peninsula, may
be connected with Hawa-iki, but we want to know first
what language the name belongs to.

In Maori legends, it is clear that even this most ancient
name of Hawaiki was applied to more than one place, or
home of the people, and that their first home had several
qualifying epithets applied to it ; for we have Hawaiki-nui
(the great Hawaiki), Hawaiki-atea, the meaning of w^hich
I apprehend to be Hawaiki-the-happy (atea enters as a
descriptive word into several of the ancient names, as
Wawau-atea, etc.), Hawaiki-roa is another variant of the
name, meaning "the long, or extensive Hawaiki."

In some of these epithets of the ancient Father-land, it
is clear to me that a continent rather than an island is
referred to, and this is the description given to me of
Hawaiki-nui, by Tare Watere Te Kahu, a very learned
member of the Ngai-Tahu tribe, a people that have
retained up to fifty years ago probably more of the
ancient knowledge of the Maoris than any other.
" Hawaiki-nui Avas a mainland (tua-wheniia) with vast
plains on the side towards the sea and a high range of
snowy mountains on the inland side ; through this country
ran the river Tohinga." The Deluge stories of the Maoris
are connected with the river Tohinga, showing how ancient
Hawaiki is. The following names of mountains are also
given by the Maoris as being situated in Hawaiki : —
Apaapa-te-rangi, Tipua-o-te-rangi, Tawhito-o-te-rangi,
Tawhiti-nui, and Hikurangi. These mountains are
mentioned in another legend* referring to the Father-land
in which it is named Te Paparoa-i-HaAvaiki, or the " Great
extending Hawaiki," again indicating a continent. Here
— says the tradition — " was the growth or origin of man,

* Journal Polynesian Society, Vol. 9, p. 218.

48 HAWAIKI

and they spread from there, spreading from that Paparoa-i-
Hawaiki, spreading to the islands of the great ocean
and dwelling there." Hikurangi, one of the mountains
mentioned above, is also connected with the Deluge
legends, and its name has been applied by the race to
several other mountains in their later homes, e.g., Tahiti,
Rarotonga, New Zealand, etc. Hawaiki-atua is another
name for the Father-land — Hawaiki-of-the-gods — where the
gods originated from Rangi and Papa— the Sky father and
Earth mother, and where is "the meeting place of gods and
men," as we shall see later on — where spirits foregathered
with their deified ancestors.

Mr. J. R. Logan, the Ethnologist and Philologist of
Indonesia, has the following remarks bearing on the name
Hawa-iki — vide " Journal of the Indian Archipelago," Vol.
iv., p. 338. " The great island of Halmahera (or Gilolo)
was in the oldest historical and traditional times, the seat
of the predominant tribe which included Ceram in its
dominions and had its chief colony there in the fine bay of
Sawai. From Sawai, it is probable the principal of those
migrations Avent forth, which spreading along the northern
coasts of the Melanesian chain, at last reached and colonised
the Samoan islands, and thence diffused the S.AV.
Indonesian races throughout Polynesia. The name of
Sawai or Sawaiki, is literally Sawa-the-little, and Sawa
is identical with Java ; so that the name was first
given (to that bay) by a Polynesian colony from Java ;
just as the modern name of a country on the south
coast, Seran, Selan, Seram, Ceram, which Europeans
have extended to the whole island — was bestowed by
the Javenese colonists at a period when Singhalese
seem to have been the leading Indian settlers or traders
and civilizers in the Archipelago, if we may judge

NAMES OF THE TRADITIONAL FATHERLAND 49

by many names of places, sovereigns, and chiefs, and by the
histories of some of the Malayan races.

" The name Java, Jaba, Saba, Zaba, Jawa, Hawa, is the
same word, which is used for rice-fields which are irrigated.
The word is primarily connected with the flowing of water. '"
(In a note he adds) " Sawa, Jawa, Saba, Jaba, etc., has
evidently in all times been the capital local name in

Indonesia The Biigis apply the name Jawa.

Jawaka, to the Molukas."

The above quotation from Mr. Logan shows what an
accomplished linguist and philologist considers to be the
origin of the name Hawaiki (or Savaiki, for " h " and " s "
are convertible letters, as are " w " and " v " in the
Polynesian language) and his further remarks bear on one
or more of the secondary Hawaikis, as we shall have to
refer to later on. But the quotation is given here in order
to assist in arriving at a meaning for the name. Mr.
Edward Tregear has probably gone deeper into the origin
of this and other names than anyone else, and briefly his
conclusion is "That the names of the lands of Polynesian
origin, such as Hawaiki, Yaringa, Paliuli, and Atia, are
derived from words used for varieties of food, but primarily
of grain. The grain-name Avas applied to barley, millet,
wheat, etc., by the western natives, but to the rice by the
people of India and the tribes moving eastward. It
became in time not only a designation of the cereals
themselves but of the soil in which they grew, and the
methods of irrigation, etc." I cannot exactly agree with
Mr. Logan that the iki in Hawaiki, means little, otherwise
it would be — in Maori — iti, for the ^laoris have not, like
the Hawaiians, and some others, changed the " t " into

D

50 HAWAIKI

*' k." * It may be, that an "r" has been deleted, and the
word might have been Hawa-riki, which of course means
" little Hawa." But no Polynesian would, if this had
been the case, use the form Hawaiki-nui (the great little
Hawa). It seems to me more probable that the name may
have been originally, Hawa-ariki or Hawa-the-regal, from
ariki, eiki, aka-iki, etc., a high chief, king, firstborn, etc.
Crawford in his " History of the Indian Archipelago,"
Vol. iii., p. 190, says: the name Java was derived from
Indian sources, Avhich is some evidence of it having been
applied to some part of India itself, at one time.

However this may be, it seems clear, from the fact of
finding this name widely spread in Indonesia, and from the
other fact that it is connected with the origin of the race,
we must seek some country further to the west than
Indonesia for the original location of the name. Taken
with the other evidence to be adduced, it apparently
points to India as the Father-land of the race.

Tawhiti.

This name, under various forms according to the dialect
in which it is found, is also a very ancient one, and like
Hawaiki, has been applied to various lands occupied by the
race. We have seen (page 47) that under the form
Tawhiti-nui (or great Tawhiti) it was given to a mountain
in the Paparoa-i-Hawaiki. This is probably the most
distant locality in which it is found, so far as Maori
history is concerned. I do not know if the name occurs in

* This change — as to the Hawaiian Islands— is known to have
taken ])lace in the last few years of the eighteenth centuiy— and,
indeed, it is not (piite complete yet, for the Kauai people of the
N.E. end of the Archipelago still use the " t."

NAMES OF THE TRADITIONAL FATHERLAND 51

Indonesia. The next place we find it is as a name foi-
the Fiji group, the proper spelling of which is Yiti ; under
A^iti-levu, it is the name for the second in size of the
islands of that group. Coming to Samoa we find the
name as Tafiti, or Tafiti-a-pa'au (the ^vinged Fiji) a name
given to the Fiji group. In the name of Tahiti Island it
again occurs. In the Hawaiian traditions it is found
iis Kahiki (or, as it was originally Tahiti) Avhich appears
to be used both for Tahiti Island and for all the parts
of central Polynesia known to the Hawaiians, i.>' , from
Fiji to the Marquesas, and some far more ancient place
of that name, as in Kahiki-tu and Kahiki-moe (East
.find West Kahiki) which Fornander thinks are countries
far to the west of Indonesia.

The Maoris of the East Coast have a saying which
€ml)odies in a brief form, the stages of their migrations,
''jj.. they came from Tawhiti-nui, to Tawhiti-roa to
Tawhiti-pa-mamao, to Hono-i-wairua, thence to New
Zealand. It is difficult to locate these places, but they
prolmbly include Fiji and Tahiti, in both of which groups
the ancestors of the Maori once dwelt. We next come to
the name Tumuaki-o-\Vhiti (or Hiti) which is an expression
used in the sacred chants of the Maoris and Morioris
meaning the " Crown, or summit of Whiti ' — Whiti
being the same word as Tawhiti, for the ta is but a
prefix. This expression is found in the karakias for the
dead, where the spirits of the departed are sent off to
Tumuaki-o-Whiti. It is a kwpu ivd, or word of great
^significance, having connection Avith their most sacred
ceremonies ; therefore, if TaAvhiti-nui is a mountain in
Hawaiki as has been said on a previous page, it would seem
that this expression has reference to the summit of that
mountain, to which the spirits of the dead went, and
consequently would refer to some sacred mountain in the

52 HAWAIKI

original Father-land. In a Moriori karakia, speeding the
partii\g spirit on its way, we find it directed to the
Tupuaki-o-Hiti,* to Hui-te-rangiora,t and it is well-known
that the latter name is an expression for Paradise, the place
of departed spirits, and synonymous with Father-land.

Altogether then, it seems reasonable to suppose that
Tawhiti-nui, was a name for some part of the ancient
Father-land ; and that like Hawaiki it has been applied
frequently to stages in the migrations of the race.

To those who have the means of following out the course
of reasoning herein adopted in the identification of these
ancient homes of the Polynesians, I would make the
following suggestion as a possible confirmation regarding
Tawhiti-nui as a sacred mountain in India. It is well-
known to all Polynesian scholars that Miru is the goddess-
of Hades, or the " Po," the place where departed spirits-
all go before arriving at Hui-te-rangiora, or Paradise.
Now it may be that Miru = Meru,| or Mount Meru in
India " the high Kailasa, the heaven of the Sivaites, the
first great mountain (deity) of India ^ ^ ^ According^
to the Kishnu Purana, the ocean fell on this Meru, and
coursing down it, and four times round it, formed the
four rivers of Paradise. "§ It has always been stated that
the Maori account of the Deluge is connected with the
river Tohinga which is said to be in Hawaiki. Can there
be any connection between the Purana and Maori accounts ?
and can the name of the goddess have become applied ta

* Identical with Tuniuaki-o-Whiti — the ditierence is merely
dialectical.

t Soinetiines called Whi\vhi-te-iangiora, with practically the
same ineaninr?.

:{: In Polynesian, it is rare that "i" changes to " e," hut
instances are known

§ Forman's" Short Studies, etc., p. 118.

NAMES OF THE TRADITIONAL FATHERLAND 53

the mountain ? Again, the name Tohinga means the act
or time of Baptism or cleansing according to Maori rites.
Can this name be connected with the sacred Ganges, in
Avhich to this day devout Hindus bathe to cleanse them of
their sins ?

Wawau.

We next come to AVawau, the Maori form of this old
name, which has evidently l)een a" very ancient one referring
to some distant land in which the ancestors of the Maoris
once dwelt. It is to be found in some of the ancient
chants, often with an adjectival termination, as Wawau-atea
ii qualifying term which is also applied to other old
names, and the meaning of which I think is best rendered
by "happy," "free from care," though it has also
the meaning of "open," "spacious." The name often
occurs in the karakia whakato kwnara, or incantations said
at the time of planting the kuniara (Batatas). In another
old chant descriptive of the original formation of various
lands, it is coupled with Whiwhi-te-rangiora, a term
synonymous with Hui-te-rangiora already alluded to as
Paradise, thus showing it to be very ancient. Like other
ancient names it has been applied as a place name
to various stages in the migrations of the Polynesians.
Fornander considers it to be identical with " Babao, an
ancient name of Coupang, Isle of Timor ; also a village
and district there, and probably the name of the whole
island before the Malays conquered and settled it, and
named it Timor."* That there was such an island, or land,
westward of New Guinea is shown by the fact that the
spirits of the Motu people of New Guinea, went to Lavau,

* Tlie Polynesian Race, Vol. 1, }). 10.

54 HAWAIKT

to the west ; and the latter name, like Navau, is a mere
variant of Vavau or Wawau. We next find it in the track
of the migrations as an island now unknown, to the north
of the Fijis, and in Vavau, one of the northern islands of
the Tonga group, whose beautiful harbour of Niuafou
is well known to tourists. In Samoa, so far as I am aware^
it is not retained as the name of a traditional land, but it
there means " old, ancient " — significant meanings which it
is permissible to suggest meant originally, " Old as
Vavau." * We must pass now to Eastern Polynesia
to find the name again, and in Porapora of the
Society group learn that the ancient name of that
island was Vavau. It was from this Vavau, I have
little doubt, that the ancestors of the Ngati-Whatua tribe
of Kaipara came to New Zealand in their canoe, the
" Mahuhu," long before the fleet in 1350. To the eastward
of Tahiti, the name is found as Mature-vavao, the native
name of the Actsean group, and in Vavau, another name
for Rangiroa or Deans Island. Still further to the east,
the Marquesans have recorded in their traditions the name
of one of their stopping places, an island named Vevau,
which apparently lies to the north of the Fiji group, and
which I am inclined to identify with New Britain.

The Tahitian traditions mention a Vavau in connection
with Samoa (besides the old name of Porapora) which is
probably the Tongan island of that name — it is shown on
Tupaea's chart, which that old Tahitian priest drew for
Captain Cook in 1768. The name, as AVawau, was alsa
known to Hawaiian traditions.

A Maori variant of this name is Ta-wau, and Ta-wawau,.
which is said in tradition to be an island near Tawhiti (or
Tahiti) and is probably Vavau, or Porapora.

* Mr. John White gives the meaning of the word in Maori, as
"oblivion," possibly derived from the same source as the Samoan
word. But I do not know it with that meaning in Maori.

names ov the traditional fatherland 55

Mataora.

This name is found in Maori traditions, but is, I think,
known only to the east coast tril^es, — probably to the
descendants of the old tangata-ivhernio alone. It is said to
have been a very ancient dwelling-place of the Maori
ancestors. It was this place they removed to after leaving
Au-roroa where Tane and the other gods lived, and from
Mataora they removed to Hawaiki-nui. The meaning of
this name, is "living, lively, fresh-looking, pleasant, safety."
I am in doubt as to whether this ever was anything more
than an emblematical name for the father-land, expressive
of the prevalent ideas as to the happiness and plenty
prevailing there. It is not known to any other branch of
the race, so far as I am aware.

Raro or Roro.

The above word enters into so many names of ancient
places, that it probably had at one time the meaning of
"land, region, country, etc., ;" of course Raro and Roro are
identical— the change from "a" to "o" being very
common in Polynesia — and is possibly connected with
oro, which clearly meant at one time, a mountain, of which
many illustrations might be given. The following names
are given in Maori tradition : — Raro-whara, Raro-henga
or Rorohenga, Raro-hana, Raro-whana, Raro-pouri, Raro-
waia, and Rarotonga, which last is undoubtedly the island
of that name, chief island of the Cook group. But it is
questionable if this latter can be classed with the others,
for we have the distinct statement in the traditions that
its name was given by Tangiia {circa 1250) on securing
directions where to find it, l:)y going west {rdro) and south

56 HAWAIKI

{tonija) — the previous name was Tumu-te-varovaro.
1-taro-hana may prol^ably be looked for in the far west,
for it is connected with the story of the Deluge ; but the
others cannot be identified, unless we are justified in
thinking Gi-lolo or Ji-lolo of Indonesia to represent one of
them. But we do not know to what language Gi-lolo
belongs — it may have been the original Polynesian name
of that island, corrupted into its present form by the later
occupants. Fornander identifies 0 lolo-i-mehani, found in
the Hawaiian traditions with Gi-lolo — Into being the stem
word of the name.

Other Ancient Names.

One of the oldest names for the Father-land is Nuku-roa,
a name which in later ages, but still very long ago, was
applied to New Zealand. The Maori traditions in which
this name is found relates to the age of the gods, and,
therefore, it is very ancient. Now, under the forms of Nusa,
Nuha, Nuhu, Nuka, Nuku, Nu'a, Nu'u, we find this word
extending from the coasts of Asia to the Marquesas group,
in all cases with the meanitig of " land, or island, or earth."
In combination with " roa," it means the great land or
long-land, evidently referring to a continent. The lesser
of the two larger of the Ke group of islands west of New
Guinea is called Nuhu-roa, probably a name given by the
Polynesians ; and the furthest east in which we find it is
Nuka-hiva of the Marquesas Group.

Herangi, a name to be found in old Maori traditions, is
probably identical with Hawaiian Holani and Helani, and
Karotonga Erangi-maunga. This, I agree with Fornander,
is probably Selan or Ceram Island of Indonesia.

NAMES OF THE TRADITIONAL FATHERLAND 57

Taraiiga : — From the fact of this name occurring in the
Creation legends it is evidently very old, and is no doubt
synonymous with the Hawaiian Kalana, or Kalana-i-hauola,
one of the most ancient lands known to that people,
wherein was the "Fountain of Youth " — the Maori " Wai-
ora-a-Tane,"

The above are the principal names to be found in Maori
traditions which relate to places where the people dwelt
in remote antiquity. There are man}- others which refer
to their later homes in the Pacific, some of which will be
noted as we follow the course of the migrations. Before
doing so it is necessary to note a few geographical names
retained in the traditions of Rarotonga. The Hawaiians
have many ancient names for various dwelling places of
their ancestors, besides those mentioned herein, but they
are not recognisable in the histories of other branches.

Atl\-te-varinga-nul
The above is the most ancient land known to the
E<irotongans, and under the variation Atia, is the first
name that is mentioned in their karakias — reciting the
course of their migrations. It can be shown that one
meaning of the word vari, which is the descriptive word
in the above name, is mud, slime, earth, and the deduction
might be drawn that it meant the origin of the race from
the primitive earth. There is another and very interesting
meaning of the word vnri, which will be new to Polynesian
scholars, and as it bears intimately on the origin of the
people, it may be here stated. In one of the Rarotongan
traditions it is stated that, when living in Atia, the
common food of the people was vari, and this continued
to be so until the discoverv of the bread-fruit and the

58 HAWAIKI

m-ara-lvhnio, the latter of which was discovered by one
Tangaroa. The writer of the traditions from which this is
taken evidently thonght this word vari, referred to mud,
as he calls it e hai viirii or disgusting food, evidently not
knowint^ what the other meanino- of the word is. Thinkini^
there was a history in this word, and that it might be
connected with j'xn'i, rice, I asked Mr. Edward Tregear to
see what he could make of it, and this is the result : In
Madagascar, the name for rice is vari or vare ,• in Sunda
(Java), Macassar, Kolo, Ende, rice is pare : in the Bima
tongue it is fare ; in Malay it is jjadi and pari. It is
stated that the Arabs changed the original Malay "/"
into "^j," so that originally the name was fari. It is
sufficiently clear from the above that vari means rice, and
the Rarotongan tradition is correct, though not now
understood by the people themselves. It would seem from
this that Atia was a country in which the rice grew, and
the name Atia-te-varinga may be translated Atia-the-be-
riced, or where plenty of it grew.

De Candolle, in his "Origin of Cultivated Plants," says
that rice was known to the Chinese 2,800 years B.C., and
that they claim it as an indigenous plant, which seems
probable. Rumphius and other modern Avriters upon the
Malay Archipalego give it only as a cultivated plant there.
In British India it dates at least from the Aryan invasion,
for rice has the Sanskrit name vrihi, aruni/a, etc. It was
used in India, according to Theophrastus, who lived about
the fourth century B.C., and it was grown in the Euphrates
valley in the time of Alexander (b.(1 400). " When I said
that the cultivation of rice in India was probably more
recent than in China I did not mean that the plant was
not wild there." The wild rice of India is called by the
Telingas neioaree (in which we recognise the word wari or
mri ; the Telingas are not Aryans). " Historical evidence

NAMES OF THE TRADITIONAL FATHERLAND 59

and botanical probability tend to the belief that rice existed
in India before cultivation,'' with much more to the same
effect.

All this leads to the legitimate conclusion that rice is a
very ancient food plant in India, dating certainly from
before the time of Tu-te-rangi-marama, which we shall see
was possibly about B.C. 450. I am inclined, therefore, to
think that Atia-te-varinga-nui (Cxreat Atia-covered-with-
rice) supports the idea that the name refers to India.

As rari has then the double meaning of both rice and
mud, it will be interesting to try and ascertain which is
the older meaning of the two. As mud must have
existed before rice was used, the second meaning is
probably the more modern, and the Polynesians, on their
first discovery of the rice, applietl to it the name of the
mud in which it grew. If this is true, it follows that the
Polynesians were the originators of this ^Wdespread name
of wri and its variants, and further, that they gave it this
name when living in India, for it has never been attempted
to be shown that the name was carried from Indonesia or
China to India

De Candolle and others say that rice is not indigenous
in Indonesia, hence it probably came from India, and from
what follows as to the discovery of the bread-fruit by the
Polynesians, it seems to me a reasonable deduction that
this people brought the rice from India and introduced it
into Indonesia. Otherwise how could they have discarded
rice after ol)taining the bread-fruit if they had not brought
it with them as it is not indigenous there ? The bread-
fruit is native to Indonesia, and does not g-row in Asia.
This shows that they had moved on from India to Indonesia
(Avaiki is the place named, which I take to be Java),
where they first became acquainted with the bread-fruit.

60 HAWAIKI

It seems to me that, when the Polynesians left India, they
bequeathed — as it were — their word for rice to the Telinga
and other peoples they left behind. I claim for the
Polynesians that they are the original owners of the name
for rice, and that they cultivated it in India before the
irruption of the Aryans into that country.

It will not be inferred from what has been stated alcove,
that the Polynesians were the first to occupy Indonesia.
It is clear, upon several grounds, that they were preceded
there by the Papuans or Melanesians — branches of a
Negritto race. It seems probable, from what is known of
these people, that they also came originally from India,
and it is possible that they may have introduced the rice
with them, but until it is shown that they did so, and
that they use the word oarl for rice, it seems more
reasonable to suppose it was the Polynesians — a race
of a much higher standard of civilization. Judging from
Earle's " Papuans " — a term he applies to all the Negritto
people of Indonesia, wherever found — this people, although
fond of rice, do not grow it, oi- only to a very limited
extent ; they obtain it now-a-days by trade with the
Malays. The inference is that they were not a rice-
growing race originally ; had they been so, we should find
them still cultivating it in parts of Indonesia where they
have not been disturbed, such as in New Guinea, oi- even
further afield, in the Solomon and New Hebrides
islands. The Polynesians — a superior race— would find
little difficulty in expelling the Negritto race, wherever
they came in contact with them. No doubt they would
often enslave them, and hence, probably, their references
to the Manahune people, to ])e leferred to later on. I
assume that the Manahune were of the lighter-coloured
Miilanesians — or Papuans — not the almost black people.

NAMES OF THE TRADITIONAL FATHERLAND

61

It is known that there are degrees of blackness amongst
the race.

In connection with Atia, as being a name for India,
I woiikl say that, in the very old Maori traditions, is
mentioned a name Otia, and Otia-iti, which I take to l)e
variants of Atia. But we can gather nothing from Maori
tradition as to the locality of these places.

S^fHaA •ft'iiiiiiiii

Andifus photo.

Aucient stone buildings at Ponape, Caroline Islands.

Although this ancient Atia was probably India, it is
quite clear that it Avas known also as Avaiki and Avaiki-
Atia ; and, as in the case of Avaiki, they have probably
applied that of Atia to some second country, or used it as
a general term for Indonesia. This would seem so from
the fact that voyages have been made from Avaiki-runga
(Eastern Polynesia) to some place named Avaiki-te-varinga
as late as the thirteenth century. We shall see later on that
Tangiia, after his expulsion from Tahiti by his cousin

62 llAWAIKI

Tutapu, went l^ack to Avaiki-te-varinga to visit Tu-te-
langi-marama,* in order to obtain the help of the
gods, who are said to have lived there. Although
these are the words used, 1 am inclined to think he went
to consult the priests of the ancient gods and obtain their
counsel as to his future course. From that land he obtained
a sacred drum, a trumpet, and learned a large number of
cms, or ceremonial dances, which he subsequently introduced
into Raro tonga, besides the mana or supernatural powers
specially given to him by the gods. Judging from analogy,
the iiiana would be in the form of potent karakias or
incantations. It seems to me that India is too far off for
Tangiia to have returned to. There is no doubt he
introduced some innovations on previous customs from this
Avaiki, wherever it may have been. Possibly the old
keepers of legends used Avaiki here in a very general
sense, as referring to the remote lands where the ancestors
sojourned on their migrations.

In the name of Atia itself, there is a strong temptation
to make use of the Tongan, Nine, and Moriori pronunciation
of the / (ch OYJ), and connect Atia with Atchin (which is
pronounced and spelt by the Dutch, Atjeh). But Atchin
is at the north-west end of Sumatra, and I think too far
to the west for voyages to be made there from Eastern
Polynesia. The second Atia is more likely to be the
ancient name of some place in the Celebes, or perhaps
Ceram. I am not aware if any ruins exist in those islands
which might be identified with the Koro-tuatini, the
temple built by Tu-te-rangi-marama, as referred to latei'
on. AVe must not allow ourselves to think that this ancient
temple is one of those in Java (also one of the Hawa-ikis),
))ecause it is known that they were built by the

* There are notices in otlier legends of a man of this nanielivinj^
at tlie period of Tangiia, as well as in the ancient days.

NAMES OF THE TRADITIONAL FATHERLAND 63

Hindoos in the sixth century, whereas the Koro-tuatini,
if we may trust the genealogies, was created long before
that. It may perhaps be suggested that the ancient ruins
at Ponape in the Caroline group, so fully described by Mr
F. W. Christian inhis^vork, "The Caroline Islands," 1899,
and said to have been built by a strange people coming
from the south, are possibly the remains of the Koro-
tuatini, built by Tu-te-rangi-marama. But I think there
is nothing to justify this idea ; the style of building (see
illustration) is quite different from that of any of the erec-
tions made by the Polynesians.

Wherever this Avaiki-te-varinga may be, it is clearly
not Avaiki raro in the Western Pacific, one piece of
evidence of which is, that in returning to Samoa thence,
Tangiia the Rarotongan voyager, first made the land (or
the land first noticed on his return) at Uea or Wallis
Island, directly w^est of the Fi|i group. I have no doubt
the country he visited was Java, Celam, or some of the
other islands of the Archipelago.

80 much for the geographical evidence of the ancient
Father-land of the Polynesians. We will now proceed to
show what some of the best informed have thought on this
subject, and amongst them a learned and scientific observer
who paid much attention to the question of the origin of
the people ; and in doing so, I make no apology for a
lengthy quotation because the works in which Mr. Logan's
papers appear, are extremely rare and indeed appear
to have been quite unknown to many writers on this
subject, amongst them most of those who are referred to
below.

64 HAWAIKI

CHAPTER IV.
THE POLYNESIANS ORIGINATED IN INDIA.

In considering the traditions of the various branches of
the Potynesian race, as to their origin, it is undoubtedly
the case, that these all point to the west as the direction by
which they entered the Pacific. Those authors who have
had a sufficient knoM^lege of the race and their traditions
to be able to form an opinion on the subject, have all
agreed in this particular.^ Ellis, in his "Polynesian
Researches," 1829, after several years residence in Tahiti,
came to this conclusion ; though he subsequently seems
rather to have modified it by suggesting that they first
crossed the Pacific to the coasts of North America and
thence back to the islands. Fornander in his " Polynesian
Race," 1878, who has certainly studied the traditions
available to him, more than most writers, also believed
they came from India, but prior to that from Saba, on the
south-east coast of Arabia. F. D. Fenton, late Chief Judge
of the Native Land Court, N.Z., in his "Suggestions for

* Whilst I would iiichide Mr. A. Lesson amongst those who
have studied the race in their homes, and who, in his four large
volumes " Les Polynesiens" (containing a very large amount of
information about them) has come to an opposite conclusion, I
should scarce allow him to have a comprehensive understanding
of the traditions. His theory is, that the Polynesians are
autocthones, originating in the South Island of New Zealand,
which, he thinks, is the Hawaiki of tradition. For this there is
no foundation at all.

THE POLYNESIANS ORIGINATED IN INDIA Qd

a History of the Maori People," 1885, followed Fornander
and elaborated his theory. Dr. Wyatt Gill, the author
of " Myths and Songs of the South Pacific," 1876, is also
of the same opinion, though his researches seem to have
carried him little further to the west than Samoa and Fiji.
There are other writers who have supported this theory
and furnished further information on the subject,
deduceable principally from the Science of Philology —
amongst whom may be mentioned Edward Tregear, Dr.
John Fraser, Dr. D. Macdonald.

Whether the race can be traced further back than
Indonesia with any degree of certainty, is a moot point ;
but the writer is of opinion that it is a fair deduction
from the traditions, that they can be traced as far back
as India.

In order to support the theory of an Indian origin, I
will first quote what Mr. J. R. Logan says on the subject ;
a gentleman who by his extensive philological knowledge
should be an authority. He moreover had, from his long
residence in Indonesia, a personal knowledge of the races
and languages still spoken there, and also, to judge by
several references, some acquaintance mth the Polynesians
themselves. His opinion is, that the Polynesians formed
part of the very ancient "Gangetic Race," which had been
in India from remote antiquity, but which became
modified from time to time by contact with Tibetan,
Semitic and other races. It would seem indeed, if we
compare the Mythology of the Polynesians with those of
the most ancient mythologies of the old world, that there
are sufficient points of similarity to hazard the conjecture
that the race is the remnant of one of the most ancient
races of the world, who have retained in its primitive forms,
much of the beliefs that gave origin to the mythology
of Assyria. But this is too large a subject to enter on here.

66 HAWAIKI

CHAPTER V.

THE GANGETIC RACE.

In A^arious places in his voluminous papers Mr. J. R.
Logan thus refers to the Gangetic Race that occupied a
considerable portion of India prior to the intrusion of the
later Aryan race : —

Ethnology of the Indo-Pacific Islands, by J. R. Logan,
partii., p. 1. — "I was especially struck with the constantly
accumulating evidence of the derivation of the leading
races of the islands (Indonesia) from Ultraindia and India,
and was led to the conclusion that the basin of the Ganges
and a large portion of Ultraindia were occupied by tribes
akin to the Malayan-Polynesians* before the movement of
the Aryan or Indo-Germanic race into India. The
combined and consistent evidence of physical conformation,
language and customs placed this beyond doubt."

Page 29.— "But the adoption of the structure of a foreign
tongue does not necessarily imply an abandonment of the
native vocabulary. It is probable that intruding grammars
have been more often and more fully adopted than intruding
glossaries. The barbarous or inferior native tribes acquire
the idiom of a civilized or dominant race of intruders, and

* I infer that Logan here refers to the Polynesians still
remaining in Malaysia (or Indonesia), not that he considers the
Malay to be connected with the Polynesians,— his subsequent
remarks contradict the latter idea.

THE GAXGETIC RACE 67

this idiom gradually supplants their own, but the old
vocabularies are often largely preserved by them and
adopted by the obtrusive race. Thus it has been in the
progress of the great formations of Asianesia (or
Indonesia). The Papuans of the Viti (or Fiji) Archipelago
have adopted the idiom of the intrusive Polynesians, but
they have retained their native vocabularies to a great
extent. So it must have been when the Iranian formation
was diffused abroad. The numerous vocabularies of the
Indo-European nations cannot have been derived from one
mother tongue."

Page 51. — "The AVestern Burmans more often resemble
the handsomer Asianesian (Indonesian) tribes found in
Borneo, some parts of East Indonesia, and Polynesia.
Similar tribes appear to have preceded the Malayan race in
Sumatra,^ for they have left their impress, to a certain
extent, on the Nias and some of the Batto tribes. Even in
the Peninsula, neater, lighter and handsomer men than the
ordinary Malay are not infrequent amongst some of the
Binua tribes.

Journal Indian Archipelago, 1852-3, p. 34. — " Whatever
may be the genealogy of the Indo-Germanic formation
(Aryans, etc.) it must undoubtedly have been very ancient
at the period it began to spread eastward and westward.
Sanskrit itself is not the parent, but the sister of the other
ancient members of the family (of languages) and the
great distance between Sanskrit and all other non-Iranian
languages of Western Asia, makes it evident that the
formation must have existed as a distinct one from the
Semitic, Scythic, and Tibetan, long before the Aryan

* As I write I have before me a picture of a woman of
Mantawai, an island off the coast of Sumatra. If the name of
her abode had not been given, she would certainly be set down as
a Polynesian, even to the dress and mode of carrying a basket.

HAWAIKI

races occupied N.AV. India, while it is also certain that the
Semitic variety of the same race, whether it be, or be
not, the parent of the Iranian — must have been located
in Western Asia from a still more remote period. The
extreme antiquity of the Semitico-Iranian race in this
province is established by its strongly distinctive physical
characters, when compared with the purer African, Scythic
and Dravidian ; by the double evidence of the Semitic and
Indo-Germanic linguistic formations; by the absence of
this race and their formations (of language) in all other
parts of the world, save in those in which they are
intrusive ; and by their immemorial occupation of the
impregnable mountain homes of the Caucasians and the
ranges to the eastward as far as the Hindoo-Kush. The
question necessarily arises, could such a race have
remained for thousands of years interposed between
Africa and India without exercising any influence on the
races and languages of these regions ? It may be
considered as established by a concurrence of physical,
linguistic, artistic, and historical evidence that this race
became predominant in the basin of the Nile at least four
or five chiliads before the Christian era. It is not
probable that the Aryans became predominant in the
basin of the Ganges more than 2000 B.C. But it is equally
improbable that a race which gave civilization and a ruling
caste to Egypt 2000 to 3000 years previously, did not
begin to affect the ethnology of India until this period.
The preservation of such a race during so long a period
of a rigid exclusion would be an ethnic anomaly. ^ ^ "

Page 37.— "The Aryan race appears to have begun to
spread from the western side of the Jumna into the basin
of the Ganges probably less than 4000 years ago. ^ ^
It is probable that the native races {i.e., Gauge tic) were
here— at an early period of the Aryan era — reduced to

THE GANGETIC RACE 69

a, helot state, or driven in among the aborigines on the
north and south of the valley. In the lower part of the
valley (Ganges) progress appears to have been slow and
partial. They (the Aryans) did- not completely and
permanently subjugate the native tribes, or dislodge them.
They made conquests and founded kingdoms, but the
mass of the population remained non-Aryan, and the
Aryan dynasties were frequently supplanted by native
ones. The Aryan princes do not appear to have been
able to maintain their power in Behar and Bengal. In
the fourth century B.C. the celebrated Chandragupta (from
315 to 391 B.C.) a Sudra {i.e. one of the native non-
Aryan races) became King of Magadha, and no purely
Aryan dynasty was ever re-established. Chandragupta and
his successors were surnamed Maurya* from his mother
Mura, but the name was probably a tribal one. It is still
found as an ethnic and geographical name in the adjacent
Himalayas (Murang Murmi) ^ ^ But the priests, the
religion, the civilization and the literature of the Aryans
retained their power. The native languages were deeply
Aryanised and the physical character of the population
was greatly modified. ^ ^ Kocch, Bodo, and other
purer remnants of the old race {i.e. Gangetic) are evidently
in part, and in some of them in a great degree, indebted
for the improvement in their physical type, when
compared with the Tibetan and Chinese to the fact of their
having been for more than 3000 years in contact with
Aryans and Aryanised Indians although it is probable
they had assumed their distinctive character at a much

* This word Maurya, has been used by some writers as a
•synonym for Maori. But those who think so have first to show
that Maori was a racial name for the whole of the Polynesians.
As a matter of fact it is only New Zealanders and Rarotongans
who use the word as descriptive of themselves.

70 HAWAIKI

earlier period. Tibetans may have spread into some parts
of the Himalayas and directly or indirectly influenced
the native Gaiigetic race before the Aryans advanced into
India. ^ ^ From the remotest period, the Gangetic
race must have influenced or been influenced by the
Ultraindian (i.e. N.E. and E. of India) because there are
no natural barriers, like the Himalayas between them."

" A survey of the character and distribution of the
Gangetic, Ultraindian, and Asianesian (Indonesian, as we
now call it) peoples, renders it certain that the same
Himalayo-Polynesian race was at one time spread over
the Gangetic basin and Ultraindia. As this race is allied
to the Chinese and Tibetan, it is probable that it originally
spread from Ultraindia into N.E. India, I will afterwards
show reasons for believing that the race itself is a
modified one." ^ ^

" From its position and character India must have been
peopled from the earliest Asiatic era. As soon as any of
the adjacent countries were first occupied it could not fail
to receive a population from the north. While navigation
remained in its infancy, many accidental immigrants by
sea would be absorbed into the mass of the native
population and produce no perceptible effect on its
physical character. But from the time when the adjacent
shores of the Indian Ocean began to be the seats of
commercial and maritime nations, the Peninsula must
have been exposed to the regular influx of foreign
traders and adventurers. From the antiquity of the
Egyptian civilization, it is probable that the earliest
commercial visitors were Africans (? not necessarily
negros) from Eastern Africa and Southern Arabia. It is
certain that the subsequent Semitic navigators of the
latter country, at an early date established that
intercourse with India which they have maintained to the

THE GANGETIC RACE 71

present day. The trade between India and the Avest
appears to have been entirely in their hands for about
3000 years. During this period the Arab navigators not
only remained for some months in Indian ports, between
the outward and homeward voyages, but many settled in
them as merchants." ^ ^^

" The influence of African and Arabic blood must have
preceded that of Aryan in the Peninsula. In the times
of Menu, perhaps 1000 years B.C., the Aryans had not
spread as conquerors into the Peninsula. But they had
begun to pass into it as settlers and propagandists at an
earlier period." ^ ^

Page 42. — " I conclude that the basis of the present
population of the Dekhan was of an African character and
that it was partially improved by Turanians or Irano-
Turanians and Semitico-Turanians from the N.W., and
afterwards by the more advanced N.E. African and
Semitic settlers {i.e. Coasts of the Red Sea, etc.). ^ ^
The E. African tribes of the Red Sea and for some
distance to the southwards as well as the S. Arabian,
must, at a very archaic period, have been intimately
connected with the southern and original seat of
Egyptian development. It may, therefore, be considered
as in a high degree probable that the pre-Aryan
civilization of Southern India had a partially Egyptian
character and that the Himyarites and their maritime
precursors on the coasts of the Indian Ocean, whether
Semitic or African, carried the influence of this Civilization
to India." ^ ^

Page 54. — " The Ultraindian races in their fundamental
characters, physical and mental, and in all their social and
national developments, from the lowest or most barbarous
stages in which any of their tribes are now extant, to the

/ 2 HAWAIKI

highest civilization which they have obtained in Burma,
Pegu, Siam, and Kamboja, are intimately connected
with the Oceanic races. The tribes of the Niha-Polynesian
family, Avho appear to have preceded those of the
Malayan, resemble the finer type of the Mons, Burmans,
and the allied Indian and Himalayan tribes. The
Malayan family approximates closely to the ruder or more
purely Mongolian type of Ultraindia. The identity in
person and character (of the Niha-Polynesian) is
accompanied by a close agreement in habits, customs,
institutions and arts, so as to place beyond doubt, that
the lank-haired population of the islands (Oceania) has
been received from the Gangetic and Ultra-indian races.
The influx of this population closed the long era of
Papuan predominance and gave rise to the new or modified
forms of language Avhich now prevails. The ethnic
distance between the Polynesians and the Javans or the
Mons, and the mere language and geographical position
of the former, attest the great antiquity of the period
when the Ultraindian tribes began to settle in Indonesia."

* * *

Such in brief are J. R. Logan's ideas as to the ancient
Gauge tic-Polynesian race, and his remarks as to the
admixture of races from very early times, seem to offer
an explanation of many peculiarities that have been
observed in the Polynesian race as Ave know it. Tlie
influence of the Ancient Egyptian and Semitic civilizations
on the race during the period it occupied India are
apparent at this day — not so much of the former, but
more particularly of the Semitic — which would seem to
indicate that the ethnic connection of the Semitic race was
later in time and of longer duration. It has frequently
been pointed out that the Egyptian sun-god Ra finds an
equivalent in Polynesian in the name — Ra — for the sun ;

THE CxANGETIC RACE 73

\vhilst there are indications that in ancient days the cult
of the sun prevailed to a certain extent. But so ancient
is it, and so little known about it, that it seems never
to have prevailed to any large extent — that this cult in
fact was learned from some outside race influencing the
more ancient cult of Rangi and Papa — the Heaven and
Earth cult, traces of which are found in the most ancient
of races.^ The influence of a Semitic connection, on the
Polynesians, is very obvious to anyone who will study
the language and the customs. Nearly all those who
have dealt with the grammars of the various dialects of
Polynesia have been struck with the many similarities
in structure to be found between them and Semitic forms,
but perhaps Dr. A. Macdonald of the New Hebrides has
shown this most clearly in his papers published in the
"Journal of the Polynesian Society." But the number
of Semitic customs to be found prevailing among the
Polynesians, is, perhaps, more striking than the lingual
connection. The Rev. R. Taylor in his "Te Ika-a-Maui " men-
tions many of these, and his list might be very considerably
augmented, t

* A possible connection between the Egyptian God Horus may
be suggested in the Polynesian (Maori) name Horn, for clay
coloured by, and impregnated by iron. " L'Anthropologie,"
August 1891, says, " There is no doubt that in certain myths of
Egypt, there is a connection between Horus and iron.

t As a suggestion to Philologists I offer the following: Tane,
was probably at one time the principal god of the Polynesians,
superseded, with some branches, at a later date by Tangaroa?
There is a strong accent on the letter " a " of TSne, denoting that
a consonant has been dropped, or that it is a compound word
with a prefix Ta. The word woukl then become Ta-ane. Now
*'n" and "1" are transposable letters in many languages, of
which numerous illustrations from the Polynesian language might
be adduced. Therefore, the root word may be " Ale," the
Hebrew for the oak, and "Ta" is god, in more than one

74 HAWAIKI

Of the other ethnic element mentioned by Logan, the
Sanskrit speaking Aryan, it seems now quite clear from
the researches of Tregear, Dr. John Fraser, and Fornander*
(not to mention European writers) that that language has
largely influenced Polynesian. So much does this appear
to be the case, that it cannot be accounted for unless we
allow of the lengthy sojourn of the two peoples in close
proximity with a constant communication and probable
intermarriage, as indicated in Logan's remarks on the
Gangetic race.

Logan seems to fix the date of the incursion of the
Sanskrit speaking race into India as between 4000-2000
B.C. General Forlong ("Short Studies in the Science of
Comparative Religions," 1897) a much later writer than
Logan, and, therefore, having access to the latest
information, assigns the follov/ing dates to events in India
and Indonesia which will be useful for reference later on : —

The Aryans beginning to appear north of
Kakasia ------

The Indo- Aryans in the Panjab

The Skuthi or Sacoe from Oxiana invade
N.W. India - - - -

The Aryans begin to settle in Lower Panjab

language. With the Maoris Tane is essentially the god of
trees and all matters connected with wood work. Hence it may
be, that the very ancient tree worship — of which there are evident
signs in Maori mythology — finds a lingering home in the word
Tane. Compare also the Nine belief of the origin of mankind
from a tree — "Journal Polynesian Society;" Vol. xi., p. 203.
If this is so, it shows a Semitic connection.

* For the first, see his numerous papers published in the
"Trans: and Proc : New Zealand Institute," and "Journal
Polynesian Society." Dr. Eraser's papers are also to be found in
the latter publication, whilst Fornander's third volume of his
" Polynesian Race," is devoted entirely to this subject.

2200

B.C.

1080

)j

950

jj

850

THE GANGETIC RACE

75

The Aryans reached Mid-Ganges - - 800 B.C.

The Aryans moving down the Ganges - 620 „

Sanskrit ceased to be spoken - - 500 „

Gotama (the Buddhist) born 557 B.C. - 477 ,,

Time of great disturbances in India - - 500-400 „
The Chinese heard of Indian Foreigners

south of the Annam Peninsula - 460 „

Probable date of the Phcenician inscription

South Sumatra . . . . 450 „

Javan traditions say Java uninhabited,

but cared for by Vishnus - - 400 ,,

Magadha empire founded in India - - 325 ,,

Nearchus supposed to have sailed to

Sumatra . . - . . 323 ,,

Javan traditions state that about this time

Arishtan Shar led to the Archipelago

from N.W. India 20,000 families most

of whom dispersed en route, probably

in Malabar, Maladiva and Malagassar

(Madagascar) ----- 300 ,,

290

223

A second Indian invasion of Java from
the Kling coast of 20,000 families, who
established Yishnuism

Buddhism had reached the Indian
Archipelago -----

A large body of Desa Sagala from Panjab
went to Java -----

Indian Malas, or Malays, Yauvas or Javans,
Bali and others, Avere all over the
Peninsula and Ajchipelago - - 125

If the hypothesis is right to the effect that
Polynesians are a branch of the ancient Gangetic race,
obvious from the above table that they must have

200-150

the
it is
had

several centuries of communication with the Sanskrit

76 HAWAIKI

speaking race, from the period when the latter occupied
the mid-Ganges in B.C. 800, down to the probable time of
the Polynesians leaving India about the fourth or fifth
century B.C., which is the date we arrived at by aid of the
Earotonga traditions.

It is highly probable that some remains of the Polynesian
Race may still be traced in parts of India that have not
been so much influenced by the later Aryan and other
ethnic waves. Indeed a long correspondence between the
late S. H. Peal, F.R.G.S. of Assam and m.yself of some
years ago, seems to prove that the tribes occupying the
hill country of Eastern India have many Polynesian
customs, and moreover a few words of the language seem
to have survived the many linguistic invasions they have
been subject to. As these pages are being written, I
notice in Dr. W. H. Furness's paper on the " Ethnology of
the Naga Hills,"* a reference to several customs that are
closely allied to Polynesian ; the tatoo marks on the face of
the Sema division is apparently just like the old Maori
moko-kuri, whilst the description of the ceremonies
connected with tatooing, and the tools used, might be taken
as descriptive of those of the Polynesians to-day. In plate
No. xl. of the same volume is shown an old Siamese man,
who is to all intents and purposes an old Maori.

* Journal, " Anthropological Institute," Vol. xxxii.

THE LOG-BOOKS OF THE MIGRATIONS. 77

CHAPTER YI.

THE LOG-BOOKS OF THE MIGRATIONS.

Several branches of the race have preserved in their
traditions, a record of their migrations ; but of all these
that of the Marquesans is most full. In trying to locate
the many places mentioned in these accounts, we shall
succeed only with some of them, for this reason principally :
the tribal organisation amongst the Polynesians appears to
be of very ancient date, and this was much emphasized
when the people occupied Indonesia, from the fact of
different branches having been separated from the others for
generations in the numerous islands of that Archipelago.
Even supposing the race to have been one in speech,
customs, beliefs, etc., at the time it left the Father-land,
progress through, and settlement on, the islands of the
Archipelago in places separated by many miles of ocean,
must have tended through local environment and lapse of
time, to have caused a more or less tribal arrangement of
the people. It thus came about that when the time
arrived for them to move on into the Pacific, each
tribe under its own chiefs and priests formed separate
heJce.% or migrations, carrying with them the ideas, modified
customs, beliefs and speech, which they had acquired in
their temporary homes. As these expeditions passed
onwards towards the sunrise and discovered fresh lands
—dwelling there for more or less lengthy periods— they would
give names to these new lands which are retained in the

78 HAWAIKI

traditions of each particular branch of the race, but which
may be quite unknown to other branches. A party of
migrants arrives at some island, settles there for a time,
gives the place a name, then moves onward, actuated by
the growing desire of discovery — the desire to know what
lies before them, — and departing, leaves no sign that can
be interpreted into a name by those who follow. Other
parties again follow somewhat different routes, giving
different names to their discoveries ; or they follow in the
wake of the first-comers, but not knowing the names
already given, apply fresh ones, which alone are retained
in their records — to the exclusion of those given by the
first discoverers. Hence we find such differences in the
"logs" of the migrations. It is not until we approach
Fiji, the general gathering ground of the race, that the
names begin to accord more closely, and that because the
later migrations found people of their own race in
occupation of settled homes.

There is another cause of difficulty in reconciling these
names, but it may be, and often is, overcome as further
knowledge is gained. This is due to the change that takes
place from time to time in the names of islands and places,
which of course would only be known to the people who
remained there, whilst those who have migrated would
retain only the earlier name. The causes of these changes
are not always apparent, but in some cases are probably
due to the well-known Polynesian custom of altering the
name of any thing or object when such name enters into
that of one of their tajmed chiefs ; or, on the other hand it
may be due to the occurrence of some notable event in the
history of the people. The names of New Zealand
illustrate these changes, though the origin of them is
unknown : Nukuroa and Ukurangi (or Hukurangi) were

THE LOG-BOOKS OF THE MIGRATIONS 79

both ancient names, l)Ut are now known to very few, the
name of Aotea-roa having replaced them.

Some of these "Log-books " may now be quoted. That
of the Maoris is extremely meagre ; it is stated by the
east coast tribes that they came from Tawhiti-nui, to
Tawhiti-roa, to TaM'hiti-pa-mamao, to Te Hono-i-wairua,
and thence to New Zealand. Of course there are
innumerable other names of places mentioned in Maori
tradition, many of which have l)een noted, but this is the
only statement I remember that gives the course of the
migrations in regular sequence. The identification of
these names is very difficult. It has been shown that
the first of these names is that of a mountain in the
original Hawaiki-nui, and Tawhiti-nui may here be used as
a synonym for that name. Tawhiti-roa (Long Tawhiti)
may be intended for Sumatra, Java, or the whole of
Indonesia. Tawhiti-pa-mamao (the nearer Tawhiti) may
be either Fiji or Tahiti, and Te Hono-i-wairua cannot be
identified.^

There are indications in their traditions, but not
precisely stated in sequence, that the later course of the
migrations was via Mata-te-ra, Waerota, Waeroti, to Whiti,
(Fiji). All of these islands can be shown hy the traditions
of other branches to lie to the north and west of Fiji
though not now known by those names.

The Rarotonga account is more full ; it is embodied in
a karakia, or recitation called a kauraura, to be found in

- * Tcnvhiti, in Maori, means distant, but in no other dialect of
the Polynesian language is anything like it to be found. I
therefore think it is a modern word in this sense, coined since the
an-ival of the people in New Zealand, and derived from the island
whence they came — Tahiti — and really meantwhen first used, "as
far off as Tahiti." Ta is a prefix of a causative nature, tvhiti, or
■hiti, is to rise up, as the sun.

80 HAWAIKI

the MSS. brought by myself from Rarotonga in 1897,
and another version of Avhich, but not so full, has been
published in the Rev. Dr. W. Wyatt Gills's " Life in the
Southern Isles."

(Intoned by the Priest).
Speak thou ancient Tangaroa !
To thy worshippers.
Praise Tangaroa, praise him !

(By the People).
Praise him ! praise him !
Ha ! Ha ! (with dance)
Let the gods speak.
Let the chiefs rule,
We offer worship, 0 our Gods !

(Intoned by the Priest).
Atia-te-varinga-nui is the original land

From which we sprang.
Avaiki-te-varinga is the original land

From which we sprang.
Iti-nui is the original land

From which we sprang.
Papua is the original land

From which we sprang.
Enua-kura is the original land

From which we sprang.
Avaiki is the original land

From which we sprang
Kuporu is the original land

From which we sprang.
Manuka is the original land

From which we sprang.

THE LOG-BOOKS OF THE MIGRATIONS 81

As to Atia-te-varinga-nui, or Atia, as it is called in other
chants, I have already shown the probability that this is
India. The second name Avaiki-te-varinga, is probably
Java. Iti-nui (Whiti-nui in Maori) may be one of the
Maori Tawhitis, and from its position may be one of the
Indonesian Islands, but it is more probably Fiji, though,
at the same time if this is so, it should not precede the
two follo^ving names. Papua is some island north of Fiji
which cannot be identified — it is not New G-uinea, as might
be supposed by the similarity of names, because, that name
is Malayan, and is descriptive of the woolly-haired
Papuans who dwell there, and has been given long since
the Polynesians left Indonesia. Papua is found in
Rarotonga and other places as a local name."^ Enua-kura
— the land of red feathers — I suggest, may refer to New
Guinea — the red feathers, so very highly prized by all
Polynesians being those of the Bird of Paradise. Avaiki
is the Savai'i of the Samoan group, as Kupolu is Upolu,
and Manuka, Manu'a, of the same group. This recitation
describes the route of the migration to which both Maori
and Rarotongan belong, the last named place being the
little island from which Makea Karika emigrated to
Rarotonga circa 1250.

The Samoans have no " official log-book " of their
migrations so far as I am aware, and the names of ancient
dwelling-places of their ancestors are very few. The name
of their " spirit land," as of the Tongans, is Pulotu, which
is not known to other branches of the race — except indeed
in Fiji, where it is found under the variant " Mbulotu."
If this is the name for the " spirit land," it is obviously
also the name for their ancestral home in the far west, for
we have already seen that the Samoan belief is identical
with that of the other branches as to the flight of the

* In the Marquesas it means "a garden."

82 HAWAIKI

spirits of the dead to the west. It has been suggested that
in this name Pulo-tu, we can see a reference to the very
common name — Pulo — of islands in Indonesia ; but Pulo,
an island, is a Malay word and is not known to the
Polynesians as such, consequently this identification must
fall through, for the Malays are a more modern people
in Indonesia than the Polynesians. It has further been
said that Pulotu is identical with Bouru, or Buru, or Euro,
a large island to the west of Ceram, and that tu means
sacred. But it should first be shown that Bouru is an
ancient name dating from before the Malay occupation, and
that tu really means sacred — I know of no such meaning
in Polynesian. Dr. Carroll* traces the name back to
"Burattu or Burutu, along the central part of tha
Euphrates river in Mesopotamia." Beyond this name of
Pulotu, Samoans possess very few records of ancient
countries, though Fiti (Fiji), Tonga, 'Atafu (Kandavu of the
Fiji group), Papatea, Tokelau, Ilea (Wallis Island), and a
few others are mentioned in their old chants, etc., but all
referring to islands in the Pacific. The fact is^ as it
appears to me, the Samoans and Tongans formed part
of the first migration into the Pacific, and they have
been there so long that they have forgotten their early
history. All the numerous legends as to their origin seem
to express their own belief in their being autocthones,
created in the Samoan Islands.

Of Tongan traditions we really know very little, beyond
what Mariner has written, and a few scattered notices in
other publications.

The Tahitians, though having an extensive knowledge
of the Pacific, before European intercourse, have no " log "
of their migrations, so far as I am aware. Tupaea's chart,

* Journal Polynesian Society, Vol. iv., p. 153.

THE LOG-BOOKS OF THE MIGRATIONS 83

drawn for Captain Cook and first published by Forster"^
in 1778 shows the extent of their geographical knowledge,
but it is confined to the Pacific.

We, therefore, pass on to the " log " of the Marquesan
migrations, which, as has been said, is more complete than
any other. It is taken from the documents of the late Mr.
T. E. Lawson, who collected a large amount of matter
from the Marquesan natives, which has not yet been
published, except the following table in brief form by
Judge Fornander in his work "The Polynesian Race."
There are thirteen different chants relating to these
stopping places of the Marquesans (or " Take," as they
call themselves) describing various incidents of their
residence in each ; and two accounts of this " log " have
been preserved — the Atea account, and the Tani (or Tangi)
account —by different tribes.

In the table below, the Atea migration does not
enumerate those marked with an asterisk, and the Tani
" log " omits Havaii. As these people do not sound the
letter " r " and omit the " g " when it precedes " n," (as do
Hawaiians) and often the "k," I have given in a second
column the probable equivalents in Maori, so as to admit
of comparison. The " log " is in the form of a recitation
like that of the Rarotongans, with a somewhat similar
chorus : the words, " the Take wandered, or spread ''
following each name. It is headed " Te fan henua o Te
Take,'' or " the lands of the Take."

* " Observations made during a Voyage round the World," by
J. R. Forster, LL.D., F.K.S., &c., 1778. In " The Reports of the
Australasian Association for the Advancement of Science "' for
1898, I republished this chart, and identified most of Tupaea's
names.

4

HAWAIKI

Maori form of name.

1.

From Take-heehee,

the

Take spread

Take-herehere

2.

To Ahee-tai, the Take

spread

Ahere-tai

3.

To Ao-nuu

Ao-nuku, or Aro-nuku, or
Raro-nuku

4.

„ Papa-nui

5.

„ Take-hee

Take-here

6.

„ Hovau*

7.

„ Nini-oe*

Nini-ore, or Nini-kore

8.

„ Ao-eva*

Ao-reva, or Aro-reva, or
Raro-reva

9.
10.

,, Ani-take
„ Hovau*

Rangi-take

11.

„ Vevau"*

Vavau, or Wawan

12.

„ Havaii

Havvaiki

13.

„ TeTuuraaf

Te Turuma, or Tuma

14.

„ Meaai

Mea-rai

15.

„ Fiti-nui

Whiti-nui

16.

„ Te Mata-hou

17.

„ Tona-nui

Tonga-nui

18.

„ Mau-eva

Mau-rewa, or Maru-rewa

19.

„ Te Piina

Te Piringa

Una te tai te Take fio. Then over the sea the Take spread to^
20. „ Te Ao-maama nei To Ao-marama here

(Marquesas)

A fio te Take, fio o fio e The Takes wandered, spread

Te Take a fio ! Spread the Takes.

Of the names mentioned, Take-heehee was no doubt

the original land known to them, but it cannot now be

identified ; it would seem from the absence of the name

t Te Tuuma, may be intended for Kotuma, or Wallis Island.
The Rarotongans call it Tuma.

THE LOG-BOOKS OF THE MIGRATIONS 85

Hawaiki, Tawhiti, or Vavau in the early part of this log,
that all the names down to 15 Fiti-nui, refer to Indonesia
and the islands of New Guinea, Soloman, and New
Hebrides. Apparently this migration came on to Vevau,
w^hich, from other traditions, is some island to the north of
Fiji, and not Vavau of the Tonga group, from whence
they went to Hawaiki, which by other traditions is
probably in Indonesia, thence to two islands that cannot
be recognised, but probably some of the islands to the
north of the Fiji group, then to Great Fiji (No. 15), from
there they passed to the east by way of Tonga-nui
(probably Tonga-tapu) and three other islands to
Te Ao-maama, which is their general name for the
Marquesas. It is probable that No. 3 (Ao-nuku) may be
identical with Raro-nuku, an island mentioned in Rarotonga
traditions, but very far to the N.W. — probably in
Indonesia. In a long chant in Mr. Lawson's collection
we have the names of the ruling chiefs in some of these
islands. Commencing with No. 2, Ahee-tai, they are as
follows : —

2. Ahee-tai The chief was Makoiko

3. Ao-nuu „ Koui (Ko-uri) and his wife

Kotea*

4. Papa-nui „ Atea, and his wife Atanua

5. Take-hee ,, Papa-tanaoa and his wife

Heihei-toua
9. Ani-tai (Ani-take) „ Tani-oa-anu, and his wife

Tane-oa
12. Havaii „ Tona-fiti and his wife

Mavena

* Possibly these two names have some connection with the
Maori Koko-uri and Koko-tea, now said to be the names of stars,
but some obscure allusions seem rather to indicate their having
been persons' names oricrinally.

86 HAWAIKI

13. Te Tiumm The chief was Moe-po, and his

wife Tounea

14. Mea-ai „ Ono-tapu and his wife

Moe-veihea
16. Matahou „ Manu-io, and his wife

Atoo-mai.

According to the genealogical tables, Atea and his wife
Ata-nua who ruled in Papanui, lived 74 generations ago,
or circa the commencement of the Christian era. The
people apparently dwelt in the land of Papa-nui and
Taka-hee for a lengthened period, for there is more about
them in the chants than any other lands. It is to be
hoped these Marquesan chants may be translated in full
some day.

The next " log-book " we have is that of the Pau-motu
islanders, which was obtained by me in Eastern Polynesia
in 1897. It seems to go back to the Hawaiki and Vavau
of Indonesia, mentioned in the Marquesan chants. It is as
follows : —

Grew up the land Hawaiki,
With its King Rongo-nui ;
Then grew up the land Vavau
With its King Toi-ane.

Then appeared the land Hiti-nui (Fiji)
With its King Tangaroa-manahune.

Then appeared the land Tonga-hau
With its King Itu-pava.

Then appeared the land Pa-hangahanga
With its King Horo-mo-ariki.

THE LOC^BOOKS OF THE MIGRATIONS 87

Then appeared the land Tahiti
With its King Mari-tangaroa,
And another King Mangi-o-rongo,
And another King who stirred up war.

Then appeared the land Meketika*
With its King Tu-hira,
And the King Tara-tu-vahii,
A promoter of war.

Then grew up the land Makatea
With its King Taruia,
And Puna-a-mate-hao-rangi,
A chief who encouraged war.

Then grew up the land Rangiroa
With its chief Tamatoa-ariki ,
And Itu-pava, a chief
Who stirred up war.

Then grew up the land Ngaru-tua
And its chief Torohu,
A promoter of stife.

Grew up the land Kaukura
With its chief Maroturia,
And another Rongo-nui,
A promoter of war.

Grew up the land Apataki
. With its King Te Pukava,
Another chief Tahuka-tuarau,
A stirrer up of war.

* Meketika, now called by Tahitians Ma'ite'a t»r Osnaburg
Island, is one of those mentioned by the West Coast Maoris as a
former dwelling-place of their ancestors— it lies to the east of
Tahiti, about 150 miles.

88 HAWAIKl

Grew up the land of Niau
With its chief Ru-huki-kangakanga,
And another Riri-tua,
A stirrer up of war.

Grew up the land of Toau
With its chief Rahua-tuku-tahi,
And another Te Mate-ki-Havaiki,
A stirrer up of strife.

Grew up the land Fakarava

With its chief Makino,

And another Maoake-taharoa,

From whom came forth a line of chiefs.

Grew up the land Faite

Whose chief was Eahui,

And another named Hekava,

From whom came forth a line of chiefs

Grew up the land Faite

With its chief Tuamea,

And another Mahanga-tuaiva,

From whom came a line of chiefs.

In this long chant, all the islands mentioned subsequently
to Tahiti, are in the Pau-motu group, with which ancestors
of the Maori, in the long ago, have very evidently
had much to do ; even the names of the chiefs here given,
are all pure Maori, as is the wording of the chants. In
the name of the chief who ruled this branch of the race in
Hiti-nui (Great Fiji) — Tangaroa-manahune, we may
probably recognise the chief of the same name, who is
shown on the Tahitian genealogies as living 40 generations
ago, or about the year 950, which is the period of the

SKETCH OF THE HISTORY OF THE RACE 89

second era of migration and voyages, starting from the
Fiji group, as will be referred to later on. Tonga-hau is
probably the Tonga group, though I think the second
part of the name is not now known to the Tongans
themselves. Whilst at this group, the name of the ruling chief
was Itu-pava, the same as one of the gods brought over to
New Zealand in the Arawa canoe circa 1350— a fact of
some significance.

The above exhausts the lists of " logs " I am acquainted
^vith, and taken altogether they give a good deal of
information as to the stages of the ditlerent migrations,
more especialh^ of those branches of the race with which
the Maoris were in the past most closely connected, i.e.,
Earotongans, Tahitians, Paumotuans, and Marquesans. I
cannot here adduce the evidence on which this connection
rests, but will merely point out that the above four
branches are the Cannibal division of the race.

CHAPTER VII.

SKETCH OF THE HISTORY OF THE RACE.

AVe 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.

90 HAWAIKl

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 a
" 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 rigai tapu kakd, " 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* or houses of amusement,
singing and dancing, besides many other things and
customs. Here was first originated the taknrua-tapu, or
sacred feasts to the gods Kongo, 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

* 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.

SKETCH OF THE HISTORY OF THE RACE 91

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 cpiite 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

92

HAWAIKI

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 Mnrae of Mabaiatea, 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,"^ Papara district, was a
particularly fine specimen. But this marae was solid

* Mahai-atea is of quite modern date, having been built in the
seventeenth century. It is related that the blocks of stone of
whicli 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 hdau (or
marae) in Hawaii.

SKETCH OF THE HISTORY OF THE RACE 93

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 M'ould 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 e?i 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 w^ho 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-rangi-
marama, and others of those mentioned as flourishing
during his times appear to have been subsecjuently deified
into gods, which is in accord with Polynesian customs.

94

HAWAIKI

but they do not take the same place in their Pantheon as
do the greater gods of the race, Tane, Tu, Rongo^ and
Tangaroa.

.■V ^^

Emblems of the Maori fiods, Tangaroa, Kongo, and Maru.

SKETCH OF THE HISTORY OF THE RACE 95

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 historj^ 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 inatau 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 Eace.

There is a singular tradition existing amongst the Maoris
to the effect that they learnt the art of making fishing nets

96 HAWAIKI

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 ihe 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;

SKETCH OF THE HISTORY OF THE RACE 97

and it was by a stratagem that one Kahu-kura* secured
one of the nets, since which time the Maoris have possessed
them. They have much the same story in Niue Island^
1)ut 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 Jceokeo kane,j
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

* 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.

t Fornander loc. cit., Vol. I., p. 135.

G

98 HAWAIKI

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 westerimiost parts of
Indonesia. Therefore, the two entries supplied by Forlong
(see page 75 hereof) as follows : — " Probable date of the
Phoenician 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 Phosnicians 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

SKETCH OF THE HISTORY OF THE RACE 99

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 remark-
able 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

100 HAWAIKI

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 Tiaga 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,.

SKETCH OF THE HISTORY OF THE RACE 101

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 taniivha, or ngara/ra, or moko-roa,
and the description of them is exactly that of the alligator,
^viih. 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, Avhich 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 luharaichara (Astelia
plant) and kiekie (Freycinetia plant). In form their chests
and waists were large, and their heads were small. They
Avere not human beings."* The ivharaivhara here is no
doubt the pandanus, the ordinary name for which is fara,
f'da, hara, ara, according to the dialect. The people whom

* "Ancient History of the Maori," J. White, Vol. II., p. 9.

102 HAWAIKI

Tura came across were probably orang-utans ; it is a
subsequent embellishment his marriage with one of them-
Mr. AVhite gives the translation of the name of this people
as '' offspring of the red eye " ; but there is another
meanins: of the name which describes the lascivious actions
of monkeys.

In one of the Nga-Puhi (Maori) traditions collected in
1839, w^e 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

loth."

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-Avorld
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

SKETCH OF THE HISTORY OF THE RACE 103

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 AriH 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
inaro-um, 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. Xone 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 wdth 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

104 HAWAIKI

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

SKETCH OF THE HISTORY OF THE RACE 105

constaat 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 Maui, the great Polynesian hero or demi-
god. He is said by Raro tonga 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,"^ and was found by

* 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

106 HAWAIKI

Tansraroa 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 va?i, or rice. Tangaroa
met with some notable adventures with a monster fish
called a Moho-i'oa-i-ata,\ 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,t Raro-
nuku,g Rangi-make, &c.

Vai-takere, Tangaroa's father-in-law, is accredited with
the introduction of the bread fruit to the knowledge of his

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 awaj^ and
found a tohite 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."

+ Tlie change from ka to nga being common to the language, we
may probably see in this name the Maori Mango-roi-ata.

:I: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 inter-
changed. No assistance in identifying the island can be derived
from the native habitat of the taro, wdiich seems to have been
common to India and Indonesia.

§This is the island which I suppose to be represented l)y the
name Ao-nuku in Marquesan traditions. (See a former page. )

SKETCH OF THE HISTORY OF THE RACE

107

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.

l)een 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.

108 HAWAIKI

the Tahitian ifi, iht, or chestnut,* called also by the
Rarotoiigans mape. The stoiy 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 ai-rival 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 pre-
nominals.

The hero Maui is said above to have been the son of
Tangaroa. It has long been thought by some people that
Maui, or one of the Mauis, was in reality an early voyager
into the Pacific, who through his exploits has been clothed

* Inocarpus edtilis, 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.

SKETCH OF THE HISTORY OF THE RACE 109

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,* 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,t 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 Xgangai, 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,t then westward to Paumotu, Tahiti,
Raiatea, Porapora, to Atiu, Mangaia, and Rarotonga of the
Cook group, from whence he returned westward, and
finally to Xa-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 Maui is stated to have called that group Mauiui,
in remembrance of his efforts in " lifting up the heavens f
and he gave it another name, Vaii (or Vaihi or Waihi,.^ known

* Journal Polynesian Society, Vol. IV., p. 256.

+ This is an instance of a more modern story incorporated in a
very ancient one.

tlva 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 OAvyhee
to the Sandwich Islands, or Hawaii as thej' are now called. This
name has always been supposed to be a coiruption of the proper

110 HAWAIKI

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 / to n is common in
Polynesian, we may see the origin of the name of Lanai
Island, otf Maui, Hawaiian group. It is stated that Maui
named this last island on account of the ui-tatauanga, or
*' tattooing with the wi," or tattooing comb. It was in
Avaiki-runga (which by one account is made to include the
Hawaiian Islands) that he visited Mauike, te pit o te Cd 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 Maui's
visit to ^lahuika, 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,* but the Hawaiian
Island of Maui is clearly that indicated above as Mauiui.

I would suggest that Maui's " lifting np 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

name of the largest island of the group — Hawaii. If we separate
this name of Owyhee into its component parts, it is " O," the
<Iemonstrative which precedes all proper nouns, as Jco in Maori ;
and "wyliee" is in Polynesian letters waihi. As Captain Cook
had with him a native of Tahiti when lie 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.

* " Tlie dry or hard front of Pipi," or perhai)s " Tlie dry chasm
of Pipi."'

SKETCH OF THE HISTORY OF THE RACE 111

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 Maui 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* There have been
very many Mauis in Polynesian history, and in process of
time the deeds of some ancient and mythical Maui 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 Maui of this period, though Hawaiian s
and Maoris do from one who lived in a later age.

Arrival in Fiji.

From the period of Yai-takere, when, as appears un
doubted 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 Amamaf and Avarua, means Avaiki-raro, which name —

*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
oi Ra'i-roa of Paumotu.

112 HAWAIKI

to the Rarotongans — covers the Fiji, Samoan, and Tonga
groups. It is prolmble that, during this period of 450
3^ears 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 consider-
able 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."* 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 Archipe-
lago 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.

* Fornander, vol. i, p. 162.

SKETCH OF THE HISTORY OF THE RACE 113

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 w^here, 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, oft' the coast of
the Solomons, where the people speak a dialect of Maori or
Rarotongan, and are Polynesians. Whether Howe's

114 HAWAIKI

Island, or Le Yeneva (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 Raro tonga itself.
AYhether 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 w^ar in that country.
He conquered Iti-nui, Iti-rai, Iti-takai-kere, Iti-a-naunau,
Tonga, Nuku, Anga-ura, Kuru-pongi, Ara-matietie, Mata-
te-ra, Uea, Vai-rota, Katua-pai (? Atu-apai), Vavau, Enua-
kura, Eremanga, and all other islands in that neighbour-
hood. He also conquered part of Manuka, but on proceeding
to the other side he lost his chief warrior Kurueke." The

SKETCH OF THE HISTORY OF THE RACE 115

reason given for this war is, like so many Polynesian stories,
rather childish. Tu taranoi owned two birds named

o

Aroa-uta and Aroa-tai,* 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-tarangit (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.

* 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.

t 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 hy the
fact that Te Irapanga is shown to be his grandfather, Miiilst the
Rarotonga lines make him to be Tu-tarangi's father.

116 HAWATKT

We know so little of Toiigan history that nothing of
great importance can be adduced in support of the sup-
position that at this time (a.d. 450) the group was first
peopled. And yet, the few notices there are on the subject,
outside the Karotonga 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. Accord-
ing 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 Haal)ai,
that the Trilithon was built in the times of Tui-ta-tui, or
circa 1275 (according to my method of deducing dates — Mr.

SKETCH OF THE HISTORY OF THE RACE 11

The Trilithon at Haaniouga, Tonga.

118 KAWATKT

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

The late Judge Te Pou-o-te-rangi of Rarotoiiga 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 vSamoa
and Rarotonga), or circa 1250, and that the latter had had
a hand in the work.

These various statements are too conflicting to be recon-
ciled, 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, Tonga-
manga, Tonga-raro (Leeward Tonga, perhaps Eua Island),
Tonga-anue, Avaiki-raro (Savai'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 deter-
mined. Here he married Tu-kai-tamanu's daughter Te
Mumu-ikurangi. After a time, Tinirau removed to Upolu,

SKETCH OF THE HISTORY OF THE RACE 119

and here is laid the scene with Kae, a chief of Savai'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

120 HAWAIKI

Tonga-nui, where he became a ruling chief, " without a
god, he himself was his own god." But his l^rother,
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 Tonga-
nui, 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 ex^^lain 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 Savai4 and
Upolu, but who were in reality the Maori-Rarotonga branch
of the race — who, in alliance with their Tonga relatives,

SKETCH OF THE HISTORY OF THE RACE 121

for a long time inhabited parts of Samoa. It is said that
the Tongans occupied the south side of Savai'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 " Matamata-
rae," when, after the defeat of the Tonga-Fijians at Alei-
pata, 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. Billow 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 Rarotoiiga, of which more anon.*
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

* Tlie 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.

122 HAWAIKI

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, Avith great probability
be ascribed to that same Tonga- Vitian element." This
element is, I think, no doubt the Maori-Earotongan 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 Nine 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

SKETCH OF THE HISTORY OF THE RACE 123

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 Ema, 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 Ema (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

124 HAWAIKI

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 jtdi, or great canoe,
and e ivi tangata te rakau i taua jmi {'' men's bones were the
wood of that canoe,") the keel of which was named Te ivi
0 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 orna-
mentation 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 Avere 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,* ^apa-beating logs, and boards.
This sacrilege led to a Avar 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

* " Drums used at the installation of the chiefs at Avarua,"

SKETCH OF THE HISTORY OF THE RACE

125

to emigrate to other parts. Hence resulted a final sever-
ance 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 naviga-
ting vessels." Of course we must read " every place on
earth " as the world known to the Polynesians of that age,
Avhich 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

Xu-kare

Xu-takoto

Nu-taara

Xu-mare

Xu-pango

Xu-iti

Xu-anio

Iti-nui

Iti-rai

Iti-aiiaunau

Iti-takai-kere

Fa-pua

Tangi-te-pu

Rara

Avaiki

Kuporu

Te Tuira

Manuka

Tokerau

Uru-pukapiika-nui

Uru-pukapuka-iti

Enua-kura

Iva-niii

Iva-rai

Iva-te-pukenga

Te Kirikiri

Te Rauao

Rapa-iti (Opara
Island)

Teni-te-ia
-/: Pa-pua
r Aii-taria-nui
S Au-taria-iti

Kateta-nui

Kateta-iti

Panipani-ma-
ata-one-okotai
^ Avaiki-taiitaii
p" (Xew Zealand)
-- Vaerota
'§ Kurupongia
X Matietie

126

HAWAIKI

Vaii ^
Tava!

•^ ^ Te-Mae-a-tupa

N

- ^ E

Rau-maika

-nui

Mngaii^ai

^:

Rau-iiiaika

iti

Maro-ai

Ngana

f

Tonga-nui

B"

Te Pauniotu (katoa- |

Ton^^a-ake

?

foa = id\)

Ton<ia-pirita

■^

Akaau

J

Tonga- iiianoa

M

G

Taiti

>

Tonga-raro

^

Morea

Avaiki-raro

C^

Rangi-atea

Nii-taata

Uaine

'

Ma-reva

Taanga

Pia (? Tukopia)

Porapora

!

Uea (Wallis Island)

Ruiutu

]

s

Karo-ata

Pa-pau

Amama

Rima-tara

Tuna (Futuna)

Mauke

Rangi-arara

Motia-aro

Rotuma

Atiu

Vavau

Auaii

Niva-pou (Niuafou)

Rarotonga

.

Atu-aapai (Haapai)

Then to w

ind\\

'ard

I 2^

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 Tls 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, l^ut neither Maui nor Oahu are

mentioned.

Au-taria-nui and Au-taria-iti I do recognise,

SKETCH OF THE HISTORY OF THE RACE 127

Ijut they are islands apparently in the Western Pacific,
Avhich the Rarotongans were in the habit of visiting so late
as the thirteenth century. Mareva is probably one of the
islands mentioned in the Marcpesan traditions as one of
the stopping-places on their migration from the west, but
which island it is now impossible to saj-.

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
Avhich 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 Xew Zealand tangata wheniia (or aborigines)
are not all satisfactorv, 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 genera-
tions 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 Xew Zealand from Mata-ora. This is 200 vears
after the period of Ui-te-rangiora, when the epoch of long

128 HAWAIKI

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 popula-
tion, 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 com-
pletion 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^ beyond Rapaf ; the monstrous

* The word " sjjace " here is in Rarotongan area, almost exactly
our own word for sj^ace.

tKapa, or Oparo, an island in latitude 28° south, about 1100
miles S.E. of Rarotonga, and which was formerly thickly inhabited

SKETCH OF THE HISTORY OF THE RACE 129

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 xiqw
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 jyia means —
a, as, like, after the manner of ; 79^(6, 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 Poly-
nesia 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

by Polynesians, who had pas like the Maoris, the only place in the
Pacific where they exist outside New Zealand.

130 HAWAIKT

mountains high, coming calong 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
<joming 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 honoiu-
that is their due as skilful and daring navigators 1 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. Con-
sidering 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

SKETCH OF THE HISTORY OF THE RACE 131

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 Avhich 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
2)ahi, pora, taurua, puma, &c., were large canoes, generally

132

HAWAIKI

double, with a platform between them, and very often
canying 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

11

From Cook's i'liinu/rs.

Double Canoe of Ha'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 l)e seen in the Islands. The
following is a desci'iption of the old Samoan double canoe
as supplied by one who had seen them : —

SKETCH OF THE HISTORY OF THE RACE 133

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

I'hDto hij Dr. B. Friedlaender.
The 'Alia, or Double Canoe of Samoa.

house* 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 siiinet, 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 pai (Maori iiahi) of the Rarotongans in

* Called in Rarotonga an orau, which is also the name of the
shed in which the big canoes were kept on the heach. Cf: with
orau, the Sanioan folau, a shi)3 ; to go on a voyage ; and Maori
wharau, a slied ; originally a canoe-shed ; also Hawaiian halmi a
canoe-shed.

134 HAWAIKI

wliicli they made the lengthy voyages we shall read ai^out
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
Hato 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,""* 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 jxii (Maori i^ahi) used in the voyages made
by the people to neighbouring groups. And two were in
existence in Samoa in 1897. EUisf 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

* Journal Polynesian Society, vol. iv, p. 99.

t Polynesian Researches, vol. p. 164 rt seq. First edition 1829.

SKETCH OF THE HISTORY OF THE RACE 135

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 triangu-
lar 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 coA'ered 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 Barringfonia, some of which were four
feet ^vide ; 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

136 HAWAIKI

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 7nad, 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 Avas carried in
bamboos. The Rev. J. B Stair* 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, -x- * ^ 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 Kiimara (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

* Jou : Poly : Soc : vol. iv, p. 109.

SKETCH OF THE HISTORY OF THE RACE 137

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 8. M. Kamakau, a learned native historian
of Hawaii, (for a translation of which we are indebted to
Prof. AV. D. Alexander) which is a code of instructions for
the study of the stars, he says, " If 3'ou 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 constella
tion of Humu will stand as a guide to you."^ 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, Avith 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, t

* " Hawaiian Annual " for 1891.

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

1 38 HAWAIKI

Those who deny the powers of the Polynesians as navi-
gators, 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 des-
tination (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

SKETCH OF THE HISTORY OF THE RACE 139

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

140 HAWAIKI

appear that it was not until towards the close of this period
that the voyagers ceased to visit Fiji and the neiglil)ouring
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 Ema and his descendants (circa
700).

Occurrences in the Fiji, Samoa, and Haapai Groups.

AVe have now followed the Rarotongan histories down to
a point when Maori and jNIoriori traditions begin to shed
their light on the course of events, for the occupation of
the Fiji and Saraoan 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 probablj^ 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 Ema (Hema)
was the father of the two brothers Karii (Karihi) and
Taaki (Tawhaki). It will be seen by the general talkie 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
Rai-otonga ti'aditions make Karii the eldest son, and most
imjiortaiit ariki of the two ; it is just the conti-ary with the

SKETCH OF THE HISTORY OF THE RACE 141

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 I " 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 {inana) 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 Ema had turned his aftections on Taaki, which
caused Karii to offer his parent at the marae as a sacrifice

142 HAWAIKI

to the gods."^ 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 l)athe in Vai-
porutu 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 Ema, and is warned of
the dangers on the way by his mother, the dangers con-
sisting of some vai7ie 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.t 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 ataa 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, | 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.

* So the Native history seems to read ; but it is an extraordinary
statement, and contrary, I think, to Polynesian custom for
])arents ever to be ottered in sacrifice.

t The Maori name of Tawliaki's wife is Hapai, or Hapai-
maunj^a, clearly the same as the above.

X Tliis story of Kui-the-hlind, 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).

SKETCH OF THE HISTORY OF THE RACE 143

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 realit}', merely the
climbing up a mountain-cliff by means of a rope amongst
an alien people, who had killed his father.* 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 taah (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 Tangaroaf 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 Sapoluo 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

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

t Journal of the Polynesian Society, vol. i, p. 143,

] 44 HAWAIKI

sea, but they secured a plauk of a canoe, on which they
floated away and tinally reached Manu'a. It is not known
where the girls came from. At Marui'a was an aitu or
irod named Sa-le-vao. The girls said to him. Tafia ola,*
^' 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 V ' We two were swept away from the north
fitu matn) ; our land is altogether scattered.' Sa-le-vao
then spat at the girls, at which they said, ' Spit towards
the heavens' (ami 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 Tangaloa-
a-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 Tutu, Tafa'i's wife
Ila. Then were born U, and Polu and Saa, and Uii. Then
Tangaloa-a-langi made his tqfi7iga, or appointment of
occupations. One of the sons was to live in Manu'a and
be called Tui-Mami'a ; Tutu and Ila were to live in Tutuila;
U and Polu in Upolu ; Sa and Uii, the youngest sons, in

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

SKETCH OF THE HISTORY OF THE RACE 145

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 con-
nection 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 dis-
tinguished, is also well-known to Hawaiian tradition as the
following will show : but in considering their place in his-
tory 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 contiadicted 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. X. B. Emerson will show :—

" Puna (Maori Punga) and Hema were both sons of
Ai-kanaka (Maori, Kai-tangata ), and were Ijorn 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 Uln-paupau.

K

146 HAWAIKI

Henia voyaged to Tahiti to fetch the red coco nut — *
Hema secured it, but it was caught by the 'A'aia,t
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 l)ones were
deposited at lao, Maui. He voyaged in search of
his father's bones, to which the following chant has
reference : —

0 ke anuenue ke ala o Kalia'i,
Pi'i Kaha'i, koi Kaha'i,

He Kaha'i i ke koi-ula a Kane,
Hihia i na mata o 'Alibi.
A'e Kaha'i i ke anaha,
He anaha ke kanaka, ka wa'a.

1 luna o Hanaia-ka-malama —

O ke ala ia i imi ai i ka makua o Kaha'i —

0 hele a i ka moana wehiwehi,
A ka'alulu i Hale-kuinu-ka-lani.
Ui mai kini o ke akua.

Ninau o Kane, o Kanaloa,

He aha kau huakai nui, E Kaha'i !

1 pi'i mai ai ?

I 'imi mai an i ka Hema,

Aia i Kahiki, aia i Ulu-pau-pau,

Ala i ka 'A 'aia, haha man ia, E Kane,

Loa'a aku i Kukulu-o-Kahiki+

* 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.

t Cf. Rarotongan kakala, the white tern.

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

SKETCH OF THE HISTORY OF THE RACE 147

The rainbow was tlie path of Tawhaki,
Tawhaki climbed, Tawhaki strove,
Girded with the mystic enchantment of Tane.
Fascinated by the eyes of Karihi,*
Tawhaki mounted on the flashing rays of light,
Flashing on men, and on canoes.
Above was Hangaia-te-marama — t
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 1
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 Kalia'i, was born at Ka'ii, and died
at Koloa Puna-lu'u, and was buri ed at 'Alae in Kipa-hulu
Maui.

"Laka (Maori Rata), was born at Haili, Hawaii, and died
at Kua-loa, Oahu. He was buried at lao. 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 Rata. 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
Rata's miraculous canoe are assigned to 250 years after
the former flourished, when the name of Rata is first

* Hawaiian story does not mention Karihi as a brother of
Tawhaki, but both Maori and Karotonga history does.

t In Maori story, this is the name of the hook let down from
heaven, by wliich Tawliaki's wife was drawn up.

148 HAWAIKI

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. I^ata 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 settle-
ment of Salai-lua. He visited Upolu and built two large
canoes at Fangaloa, but died before the deck to unite
them had been completed. To Lata is traced the

SKETCH OF THE HISTORY OF THE RACE 149

introduction of the large double canoes united with a deck,
and which of old were in use in Samoa. Sew-i-le-va^a-o-Lata
(or ' steersman in the canoe of Lata') is a name not yet
€xtinct in Samoa."*

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 (Upolu), Iti-marama (Maori, AVhiti-marama),t
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 Niue, 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

* "Samoa, a Hundred Years Ago," by Geo. Turner, ll.d.
1844.

t 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 P'iji group,
from whence certain karakias were learnt. •

150 HAWAIKI

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-Manono, and in E,aro-
tonga tradition by the first occupation of Rarotonga.
According to the genealogical table appended hereto, we
find that Apakura lived circa 875, or thirty-nine
i^enerations 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 Ui'u-o-Manono 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

;

SKETCH OF THE HISTORY OF THE RACE 151

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,* Tauu,
Tapa-kati, step-brothers, and Oro-keva-uru, f 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 all these names beginning in Papa, we shall recognis®
those of the Moriori story, beginning in Pepe.
t The Poporo-kewa of Maori story.

152 HAWAIKI

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 /i-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 Tu-
ranga-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.

SKETCH OF THE HISTORY OF THE RACE 153

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, "01 she is in
the very marae itself. Alas ! she has burnt it with fire ! "
Again the ariki spoke, " Why speaks the mouth 1 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 m isdom ; 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 (Savai'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

154 HAWAIKI

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 ?" "Savai'i!" " That is
right ; we will go to Savai'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 oft' 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."*
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 Savai'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

* Here we recognise a well-known Maori custom, often alluded
to also in the Native history of llarotonga.

SKETCH OF THE HISTORY OF THE RACE 155

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, ofi' 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 wai-riors>
of Haapai, and Orokeva-uru was heard giving his orders
and directions to his people. It was now that Yaka-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. Xow^ came Tauu 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. Yaka-tau
and his opponent were all this time l^ravely 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 Yaka-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.

156 HAWAIKI

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 Avith 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,
a,nd 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-ueiimi, 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 1 6 1 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-
Manono — they are remarkably like that just given, derived
from Rarotonga.

Through Apakura, the connection between the Raro-
tongan tamjata-ueii.y/i, or first settlers there, and the Maoris
can be shown. Thus, Apakura's two brothers, both named

SKETCH OF THE HISTORY OF THE RACE 157

Apopo (the Hapopo of Maori Histoiy), fled to Rarotonga,
and there settled ; and as Apakura has plenty of descend-
ants 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, Upolu, 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 jmaka-vnc-
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-orujia ; kua au Kuporu ("Kati-ongia
became the ruling chief ; Upolu secured peace," or Upolu

ruled), showing that — probably after his father's defeat

he had removed to and become chief of Upolu. Kati-ono-ia
is one of the few names that can be recognised on Samoan
genealogies ; its vSamoan 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 Upolu, and in whose time was
built the celebrated canoe, which made the many voyao-es
over so large an extent of the Pacific Ocean as related
in the Rev. J. B. Stair's "Samoan Voyages."* In his time

* Journal of the Polynesian Society, voL iv., p. 99.

158 HAWAIKI

also Hourished Rata-vare — according to Karotoiigari history
the truardian of the forest in which the canoe was
l)uilt, hut in Maori story the actual l)uilder and
navigator of it. Atonga's son was Te-Ara-tanga-nuku,
the first navigator to use this wonderful canoe, and he
flourished in Upolu in the year 950. In Atonga's time
lived Tupuaki-Amoa, * 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 Tu-
tarangi (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, com-
munication 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, l)ut communication does not appeal" to have
been re-opened yet with Hawaii for nearly two hundred
years from the period of Te Ara-tanga-iudvu.

We can only surmise the cause of this ap})ai'cnt 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 iMelanesian half-caste element in Fiji,
which must have been growing for some time past, and that

* Anioa is the name of a place on the north-east coast ot
SavAi'i.

SKETCH OF THE HISTORY OF THE RACE

159

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

People of Niue, Polynesians slightly mixed with Melanesians.

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.

160 HAWAIKI

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 "^ 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 caimibals, 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 carmibalism 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
cormection of Polynesians and Melanesians took place in

* Professor Alexander says, not at all.

SKETCH OF THE HISTORY OF THE RACE 161

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 Avhich
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.* 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 shoAvn to be frec^uently
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 Marc^uesas, 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

* I judge from Fornander that the Hawaiians have no tradition
of any Hawaiki (Savai'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 i?*
probable that the Hawaiian expression, Kukulu-o-Kahiki, is
meant for the Fiji group. In Maori this is Tuturu-o-Wliiti, 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 tlie Maori
Hawaiki.

L

162 HAWAIKI

with having introduced the custom there. In the
€arly 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 which is as noted in the margin.
TT ' - It has already been shown that the

I period of Tawhaki as deduced from

Tawhaki ^^^^ Maori and Rarotongan sources,

Wahieroa is 46 and 48 generations ago, or

P I 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

SKETCH OF THE HISTORY OF THE RACE 163

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,^ where they
are faithfully described, and said to have been living in a
neighbouring island to AVaerota, 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 tra-
ditionary 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 ^Y\t\i 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

'Already quoted, see ante.

164

HAWAIKT

liow — 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, l)ut it is probable that they did not learn this from
the Melanesians — it was an old custom. The Rarotonga
and Nine name for a sling-stone, is iiiaka, the Maori word

typ

to sling or throw ; it was cast by the hand without the use
of the sling. In Nine 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

SKETCH OF THE HISTORY OF THE RACE 165

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 maraer.

Sojourn in Eastern Polynesia.

In the time of Atonga (who lived in Upolu) 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.

166 HAWAIKI

From Tu-nui the history is again silent as to any doings
of his successors for six generations, when we find flourish-
ing 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 Tutapu-
aru-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 Avhich, I fear, will never be obtained, for
the songs are full of obsolete words and phrases, the mean-
ings 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

SKETCH OF THE HISTORY OF THE RACE 167

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
ases 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 over-
come 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 u-JieJci,
well known Maori names for species of the tree-fern, the
heart of the first named being still eaten by them), the
kokojm (trout), and koura (cray-fish). Under his direction a

168 HAWAIKI

grand pdi, 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
jNgarue 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

SKETCH OF THE HISTORY OF THE RACE 169

(Uapou island)* where lived Parau-iiikau, whose daughter
Oiiokura marries ; her name was Ina. From here Onokura
goes to Tupai, where he died of old age, and his spirit went
to Xavao. 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, under-
taken 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 followinc; 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

* 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.

170 HAWAIKI

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 Raroton-
gan, 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 onl}^ 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.*

It has been shown by Fornander that voj^ages from the
central Pacific to Hawaii ceased in the time of Laa-mai-
kahiki, or about 1.325, and from that time down to the

* There is some confusion in the Native history about these
two men named Naea — one account states that the names men-
tioned above were the names of the brothers of that Naea who
arrived in llarotonira in TaiiLdia's time.

SKETCH OF THE HISTORY OF THE RACE 171

visit of Captain Cook in 1778, the islanders remained
isolated from the rest of the world. Eecent researches,
since the time of Fornander, however, go to prove that a
Spanish navigator, Juan Gaetano, really discovered the
group in the year 1555.* It has been a matter of some
enquiry as to what was the cause of this cessation of
vovages to Hawaii, after thev 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 Xew 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 ta
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. AVhilst 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

* W. D. Alexander's "A Brief History of the Hawaiian People^
1891."

172 HAWAIKI

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-nni (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 Raro-
tonga 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, l)ut in the third, or in the year 1200, flourished
Kaukura, who lived in Upolu, 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

SKETCH OF THE HISTORY OF THE RACE 173

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 Xuku-tere and Tumu-te-varo-varo ; Raro-
tonga 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* (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 oft' 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

* There is a long genealogy of Ata-i-te-kura's ancestors in tlie
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.

174 HAWAlKI

eyes and swallowed them " ; hence the saying, " Opnkia lo
te piiku-o-mafa, apaina na Tangaroa hi te rangi, na llongo ma
Tane, e eiva kino te tamald ^." " Catch the eye-balls, offer
them to Tangaroa in the skies, to Kongo 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* (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

* Tliis name is sliown on Maori genealogies as a son of Kupe,
the navigator who visited New Zealand some time before the fleet,
hut it is impossible to say if the names refer to the same person.
Uy another line he is shown to be a great grandson of Moe-tara-uri,
W biro's father.

SKETCH OF THE HISTORY OF THE RACE 175

and then to Tangiia."^ 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 Kaii-kura

I
1225 25 Pou-vananga-roa or Maru (a-whatu)

I

J . i I . i

1250 24 L enga 0?' Taugiia Manatu Tupa Aki -mano = Moe-tara-uri

I I I

II II I
1275 Pou-tama 23 Tupata Xgana Vaea Iro

III I
1300 Whiti-rangi-

niamao 22 Hau-te-ani\vaniwa Pou-ariki Tai-te-ariki

1325 Kupe 21 Tamatea-moa

(Descendants in ( Descendants in ( Descendants in Raro- ( Descendants in

Neiij Zecdand Xew Zealand). tonga and probably New Zealand and

and RaHatca). in Samoa). Rarotonga).

Tangiia is shown above as a son of Pou-vananga-roa ; in
realit}' 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 Main, 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,

* Colonel Gudgeon C M. G. , Govt, l^esident 9,t 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.

176 HAWAIKI

Init if this man was somewhat advanced in life when he
came, this discrepancy disappears. Kaii-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.

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.
Raro tonga 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 Pou-
tama, 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-arn-roa, or "Tu-tapu,

SKETCH OF THE HISTORY OF THE RACE 177

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 ariki^ 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 (Savaii), and
visits many other islands on the voyage, and he remained
away some years. On his return to Tahiti he sends Tino-
rere to fetch his children from Mauke. Shortly after

M

178 HAWAIKI

Tiiio-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-rm'oa, and the
rara-kuru (man and breadfruit tribute), both tributes of an
ariJci. 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,

Kongo, 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 1) 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

SKETCH OF THE HISTORY OF THE RACE 179

the god Tangaroa saying, ' Alas I ' 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 ! ' ' Xever 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 Auau (Mangaia) with the aid of Te Muu and
Te Pepe."*

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 leaAnng.

Great is my love for my drinking spring —

For Yai-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,t that I am leaving.

And alas I for my beloved children,

For Pou-te-anuanua and Motoro now dead.

Alas, my grief ! my beloved children,

My children ! O ! my gTief.

O Pou-te-anuanua. Alas I Alas !

(3 Motoro ! Alas ! 0 Motoro !

* Mangaian legends relate that this Motoro, son of Tangiia
was one of their ancestors.

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

180 HAWAIKI

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 Avaiki-
te-varinga, Tangiia all the while, with excessive grief,
lamenting his sons. Tamarua-pai* 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 mimber of
ceremonies, dances and songs, and new customs, which were
afterwards introduced into Rarotonga.

* 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
Taliiti. There is an "opening" at Moorea Island named Utu-
kura, 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 !

SKETCH OF THE HISTORY OF THE RACE

181

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 trum-pets
and drums, Tavake-orau to the direction of the ceremonial
dances, whilst Te Avaro from Rangi-raro, was charged

.,S:^-^ .• - ^X

Ancient Taliitian mourning costumes.

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.

This Avaiki, and the story connected with it is
somewhat difficult to understand, but it is clearly some

182 HAWAIKI

place very distant, and probably in Indonesia,^ for on
their return, they first called in at Uea or Wallis Island,
from where, after much drum beating, etc., they
proceeded on to Upolu, but had to return to Uea for
one of their trumpets left behind. Here they were joined
by Katu, and thence came back to Upolu, where more
ceremonies were performed, and a song composed, alluding
to their adventures.

From Kupolu (Upolu) 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 ariU 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 ariUs 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-aiiki, a voyage
dead against the trade wind, and 4,200 miles in length.
No doubt he wdled at many islands on the way, but they
are not mentioned. There he found Tai-te-ariki, M^ho, at
that time, was called Taputapu-atea, and after explaining

* I have already shown tlie probability of Avaiki-te-varinjia
l)ein^' Java, or, it may be that the na>ne is here used for some
of the neij'hbouriii'' islands, Ceram, or the Celebes.

SKETCH OF THE HISTORY OF THE RACE 183

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 ariU 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," Avhich 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.

184 HAWAIKI

Whilst these transactions are proceeding, there
suddenly arrives on the scene the dreaded Tu-tapu, and
Tangiia fiees 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 war-
like 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 :

SKETCH OF THE HISTORY OF THE RACE 185

'' Here is Te Tai-tonga ; * thou art as one dead ! " Said
Tangiia, " Has he many men 1 " " A great many ; they
are numerous ! " " Ah ! what is to be done ?" "What
indeed 1 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 chieftain-
ship, 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 taJcitumu,
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
Ea,'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.

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

186 HAWAIKI

Next follows a long history of the l)uilding of various
marae^ and hmtu, 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." "^ " 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 fere 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,

* It might have been thought perhaps, that Atea-roa, is a
coiruption of the name, Aotea, or Aotea-roa, one of the
celebrated canoes of the Maori migration. lint I think not, for
reasons whicli will be given when we deal with that subject.

SKETCH OF THE HISTORY OF THE RACE 187

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 Upolu, 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-
uenna, 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,

188 HAWAIKI

to his old father Pon-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 Makea-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, bnt this is not the place to
describe them.

SKETCH OF THE HISTORY OF THE RACE 189

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

190 HAWAIKI

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 naarer 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-iMaori 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.

SKETCH OF THE HISTORY OF THE FvACE

191

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 Earotongans, Tu-te-rangi-marama.
His home was on a sacred mountain that had four names,

A Samoau girl. Polynesian tjpe.

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

192 HAWAIKI

was Tam.'i-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 l)e an ariki. When
this was discovered afterwards, the elder son Uenuku-
tapu 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

SKETCH OF THE HISTORY OF THE RACE 193

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, Mill show
that a considerable meed of success had attended the
operations of the Society, but much still remained to be

N

194 HAWAIKI

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
historj'' 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 vip this and other questions once for all, was worth
making. Time was pressing — the old men of the Poly-
nesian 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

SKETCH OF THE HISTORY OF THE RACE 195

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
naturall}' 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,* or leeward Hawaiki, whilst
Tahiti and the adjoining groups are called Hawaiki-runga,
or windward Hawaiki. Again, the ancient name for New
Zealand — ^Wth which they were well acquainted traditionally
— was Hawaiki-tautau, as well as the Maori name Aotea-
roa. ToAitau 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 f 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

* The terms rai-o, below, and runga, above, are always applied
by Eastern Polynesians to the direction to which, and from which,
the trade Avind blows, i.e. raro is the west, runga the east.

t " Sketches of Ancient Maori Life and History," by J. A.
Wilson.

196 HAWAIKI

tlieir 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. *

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 Earotonga, and that
voyages between there and Tahiti were frequent, and that
he made voyages from Earotonga to the country where
this mountain Avas, 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

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

SKETCH OF THE HISTORY OF THE RACE 197

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 tiiahu 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 expedi-
tions 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.

AYe 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 Toretea'-
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

198 HAWAIKI

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 Karotongan name for Ra'iatea is
Rangiatea, and that of Taha'a isTaanga(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 Ea'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-mann. 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 des-
cendants 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'iateais clearly
the Eangiatea of the Maori traditions preserved by the
Taranaki and West Coast people, Avhich they say was the
name of Turi's home, and where also tradition says was
the great iiiarae "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 kahmo i
ruiruia mai i Eangiatea — (' We are) seed scattered hither
from Uiiii^iatea.' The Church at Otaki, West Coast,

SKETCH OF THE HISTORY OF THE RACE 199

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 Avas 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 Fanunu 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 niai 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

'200 HAWAIKI

Tabitiaii 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 jMrt. 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 ( ichakaheke-
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 lie (Maori whe) or caterpillar, " which
had been endowed with supernatural powers by Turi, for

SKETCH OF THE HISTORY OF THE RACE 201

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/m (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 con-
siderable 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.* 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

*Can this he 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."

202 HAWAIKI

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 ariu-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 'Otipua 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. Toi-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 \ery remarkable thing — explain it as you

SKETCH OF THE HISTORY OF THE RACE 203

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 Haw^aiki.

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. AVe 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-man ojaia-tua to be the same name. It is also, I

204 IIAWAIKI

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 Raro tonga, 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 Raro-
tonga, 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 (raw) 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

SKETCH OF THE HISTORY OF THE RACE 205

n:

Maori Chief, Polynesian type.

rV

\V

206 HAWAIKI

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 Karotongans. 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 Good-
enough (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 ofhng, 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 l)readfruit 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 rememl)ered that the

SKETCH OF THE HISTORY OF THE RACE 207

unfortunate Bligh in the " Bounti/'' 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 how-
ever, 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, Miui-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. AYith 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 reclinino: on a mat in his neat little house, which,

208 HAWAIKI

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 Raro-
tonga 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 Avent away together in one fleet. The captain of
Tainui was named Oturoa,* 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

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

SKETCH OF THE HISTORY OF THE RACE 209

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 ataiwoi (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 kol'opu (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 Ata. The
migrations to this land occurred in this order : Tangaroa,
Aio, Tangiia — Ava came after Tangiia."'^

" 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 toht-matie. There were two kinds of stone used in
making tokis (adzes) in ancient times, the toka-matie and the
hird. The toka-matie was taken to New Zealand and the
J:ar(l left here. The toka-matie belonged to Ina. It was
Ngaue who hid the toka-matie so that Ina should not find it.
Xgaue 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

*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, lioAvever. 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.

O

210 HAWAIKI

of the voyage of Ngaue to New Zealand that the fleet went
there. Ngaue called the toka-matie, " e ika no te moana "* —
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 under-
neath 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

*Tlie New Zealand greenstone is always said to be a fish.

SKETCH OF THE HISTORY OF THE RACE 211

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 cniki) when
Viliamu (AVilliams) 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 Earotonga, and in

2 1 2 HAWAIKI

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 Raro tonga, a distance their canoes would sail over
in about the time mentioned."^ 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
pounamuj 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 Karotongans had a traditional knowledge of the green-
stone, 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

*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
Karotongans migiit 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.
1 do not tiiink the island disappeared more than 70 years ago."

fNfnnu is an old Tahitian word meaning " green."

SKETCH OF THE HISTORY OF THE RACE 213

necessary to point out veiy 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 countrj^ 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,"^
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 Poly,
nesian stone axes have been found.

*I have the evidence of this, hut it is too h)ng to quote.

214 HAWAIKI

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 histor\^ 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 them-
selves 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 j\L\ 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, how-
ever, 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
inimerous genealogical tables obtained by me in Rarotonga.
Tangiia But there are no such names. The only

Motoro Maori ancestors in those tables (of this

Uenukn-rakeiora ... , r ^ i • i

Uenukn-te-aitu period) are the lOur last shown m the

i{u;itaiiu mai'gin.

SKETCH OF THE HISTORY OF THE RACE 215

According to Maori History, Uenuku and Euatapu lived
in the generation that the fleet left Hawaiki ; and it was
not long before the departure that the incident known as
" Te hiiri-jmre-i-ata " occurred, when a number of young
chiefs were drowned through the action of Euatapu, his
brother Paikea alone escaping, to become afterwards a
famous ancestor of the Maoris.* 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 Raro-
tonga 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 Ararua,
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 earth-
quake 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 -wath 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, "/(< Uenuhi-te-aitu, i

*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.

216 HAWAIKI

tonu tnatau kwt tupu te ngaru.'' " In the time of Uenuku-te-
aitii, 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
Makea now living. But, if we take the mean of a con-
siderable number of lines to fix the date of Tangiia we
shcdl 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 luimber of
Maori genealogies back from 1850 to the date of migration
to New Zealand is twent}' 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 Tangi-
moana 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
l)()()k will be read by many who are not familiar with
M;i.)ii 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

SKETCH OF THE HISTORY OF THE RACE 217

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 ^yaha-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

'218 HAWAIKI

crew ;it 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
Barotonga, but came on to Eangi-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 isa
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, some-
where 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

SKETCH OF THE HISTORY OF THE RACE 219

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 con-
temporaries, and immediate descendants.

It is from the chiefs of the canoes that formed the fleet
of 1 350 that Maori aristocracy loves to trace descent ; the
descent from the old tangata-ivheima, 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 iangata-wlienua 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.

220 IIAWAIKI

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
causitivc 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."^

On these Moriori tables are shown three well-known
ancestors of the tangata whemm of New Zealand : Toi,
Rauru, and Whatonga, as father, son, and grandson, just in

* I have added one generation to Mr. Shand's tables (Journal of
th(! Polynesiiui Society, vol. iv., p. 42, 44) to bring them up
to I8r,(j.

SKETCH OF THE HISTORY OF THE RACE 221

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 genera-
tions ago, and by Moriori tradition, that people left
through wars in the time of Eauru, his son ; and as thev
do not know any Maori ancestors later than Whatonc^a,
Rauru's son, I think we may safely assume that the
migration took place twenty-seven generations ago, accord-
ing 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-
ver}- 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.

222 HAWAIKI

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, probal)ly ... ... 850

l^eriod 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

SKETCH OF THE HISTORY OF THE RACE 223

Te Ara-tanga-nuku and commencement of second a.d.

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 1 300

Voyages from the south to Hawaii cease (Fornander) 1325
Sundry voyages to New Zealand under Paoa, Tu-

raoana, Kupe, Ngahue, &c. ... 1250 to 1325

New Zealand settled bv " The Fleet " ... ... 1350

Otira ua.

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