Chapter XXI: Part II (3)

While the Hawaiian cosmogonies abundantly betray their Tahitian origin, they also develop some interesting facts which will throw some light on the subject of the Tahitians’ (I mean in the Hawaiian sense of the word) settling here at the period to which I have referred. Thus, though the traditions and meles differ as to the actual origin of these islands, some stating them to have been born of Papa and Wakea—a kind of mythical setting back their creation to the oldest known period of time, and others assuming them to be fished up from the sea by Kapuhauanui, a fisherman from Kapaahu in Tahiti, and others again that they sprung forth from the night, yet several concur in representing them as forming only a group in a chain of groups of islands extending from Nuumealani on one side to Holani, Nuuhiwa and Polapola on the other; and the Mele of Kamahualele, the kahuna of Moikeha, who accompanied him from Kahiki, distinctly states that long before his time Nuuhiwa and Polapola were severed from this chain. Thus the existence and bearings of these islands were known to the Tahitians before their last settlement here; and they knew of the existence of other islands contiguous to this group, or intermediate between this and the eastern and central Polynesian groups, of which neither the names nor the location can now be traced. Another circumstance connected with these lost islands is, that while the meles and traditions referring to times and persons anterior to the last Tahitian settlement here are full of notices of Nuumea-lani and Holani and Kuaihelani, as within easy reach of, and having had frequent intercourse with this group, yet none of the meles and traditions that I possess makes any mention of them as existing at the time of, or subsequent to, that last Tahitian emigration. Thus the Mele of Kamahualele and the traditions of Moikeha, Olopana, Kila, and Laamaikahiki, make no mention of them as having been visited by these worthies or seen by them in their voyages to and from Tahiti. The traditions of Hema, Paumakua and Kahai also ignore them as existing at that time. The tradition of Paao does not refer to them in his voyage with Pili from Tahiti (Moaulanuiakea) to Hawaii.

In comparing the New Zealand legends as published by Sir George Grey, I find that the New Zealanders count fifteen generations from the time of their ancestors leaving the land of Hawaiki, in the Samoan or Navigator’s group and settling in New Zealand, which was called by them “Aotearoa.” Fifteen generations or four hundred and fifty years bring the approximate period of that settlement to about 1400 our era, or from two hundred and fifty to three hundred years later than the last Tahitian settlement in this group, the Hawaiian. In the legends, however, which they carried with them to New Zealand, occurs not only the well-known story of Maui-a-Kalana (Maui-o-Taranga) and his exploits by sea and land, and of his grandmother, who pulled out her nails to furnish him with fire and who is called Mahu-ika—in the Hawaiian genealogy she is called Hina-Mahu-ia; but there also occurs four prominent and comparatively late names in the Hawaiian Ulu and Hema line of descent, viz: Hema, Tawhaki (Kahai), Wahieroa (Wahieloa) and Raka (Laka). In the New Zealand legends they figure as chiefs and arikis of Hawaiki, following one another in the same succession as in the Hawaiian genealogy.

Thus, on New Zealand testimony, Hema, Kahai, Wahieloa and Laka were chiefs of Hawaiki or Sawaii in the Samoan group, and not of Hawaii in this group. These names and their pedigrees must then have been carried from Hawaiki to Tahiti and from Tahiti to this group, unless we assume a direct settlement from Hawaiki to Hawaii.

It is true, certainly, that the Hawaiian legends ascribe a local habitation as well as a name to each of these four chiefs, either on Maui, Oahu or Kauai, and places and monuments connected with their names are existing to this day; yet, as there is no reasonable probability that the New Zealanders took their departure from this group instead of the Samoan, and as their evidence is positive as to the residence of these chiefs in the Hawaiki which they knew and from which they departed for New Zealand,—I am forced to conclude that the connecting of their names with places in this group was merely adaptation in after ages, an appropriation to Hawaiian soil, when the memory of the mother-country had become indistinct and when little if anything was known of them except the one main fact that they stood on the genealogical list of the Hawaiian chiefs, a fact, which was never allowed to be forgotten under the old system, however much local associations may be forgotten or altered.

It is hardly historically possible that there could have been two series of chiefs in Hawaiki (Samoa) and Hawaii with identical names and in the same succession; and, with one transposition only, the identity holds good also in the names of their wives—e.g.:

NEW ZEALAND HAWAII

Hema. Uru-tonga. Hema. Ulu-mahehoa.
Tawhaki. Hine-piripiri. Kahai. Hina-uluohia.
Wahieroa. Kura. Wahieloa. Koolaukahili.
Raka. Tonga Sautaw-hiri. Laka. Hikawaelena.

I am justified therefore in concluding that the Ulu-Hema line of chiefs was not indigenous to the Hawaiian Islands until after the time of Laka. But Laka was the third from Hema who, by all the Hawaiian traditions, was the brother of Puna-imua, and consequently the contemporary of Paumakua on the Ulu-Puna line, and probably of Maweke or his father on the Nanaulu straight line.

Whether the scions of these three lines, descending from Wakea and Papa, arrived here about the same time, or whether the Puna and Maweke lines arrived at a long interval from each other, or who had the precedence in the country, it is now impossible to determine. [301] That they came from the Samoan group, through the Tahitian and Marquesas groups, after a longer or shorter stoppage in each or both, I think can be shown from philological grounds and the gradual transformation of the Hawaiian dialect, conforming more to those of the two latter than to that of the former.

I am thus led back to the proposition which I have already enunciated, that, whichever was the branch of the great Polynesian family, that in ages long past first settled upon these islands and here remained and increased, yet about twenty-eight generations ago, and for several generations succeeding, there arrived here an influx of new-comers from the same Polynesian family, who through their superior intellectual and physical prowess obtained the supremacy,—politically, morally and socially,—brought with them their genealogies, their religion, and their customs; and with whom, and from whom only, Hawaiian history can be traced downward through its heroic, medieval and modern pagan development. It will be observed by the different pedigrees that all the chief-families, which connect with the Nanaulu line, do so immediately through someone of the children or grandchildren of Maweke, who is either the twenty-fourth, twenty-fifth or twenty-sixth ancestor of these families, as the case may be. Whereas, on the other hand, no family that connects with the Ulu-Puna line, does so above Laamaikahiki’s children who stand seventh from Paumakua, thus making him the twenty-fifth or twenty-sixth ancestor; and several families, connecting with both lines, make both Maweke and Paumakua either twenty-fifth or twenty-sixth in the line. With the Ulu-Hema-Hanalaa-nui line, however, no family that I am aware of connects as one of the children of Kanipahu, who stands sixth from Pili-Kaaiea, which makes the latter the twenty-fourth ancestor. Kanipahu’s son Kalahumoku is sixth from Maweke through his mother Hualani. Kanipahu’s son Kalapana is also sixth (?) from Pili, and I consequently infer that Pili and Maweke were contemporaries.

Pili’s arrival from Tahiti—some traditions specify the island of Wawau—is one of the most noted events of this period. Of the arrivals of Maweke and Paumakua, or their immediate ancestors, the traditions are silent, but their immediate descendants were famous for their voyages to and from Tahiti. The traditions are conflicting in regard to Maweke’s grandchildren, from Mulielealii, some representing them as born in this country and properly belonging here, while others represent them as settlers arriving from Tahiti. However that may be, they named numerous places, mountains, rivers and headlands either after persons accompanying them, or after similar places in the land from which they came. Yet strange to say, although the island of Hawaii was evidently so called after the Samoan “Hawaiki” or Tongan “Hapai” and that island was known to the Tongans, New Zealanders, Tahitians and Marquesans, yet none of the Hawaiian legends, meles or genealogies, that I have seen, refer to it by that name, though Upolo, Wawau, and probably other islands of that and neighboring groups, are referred to by their special names.

On the Ulu line, previous to Puna-i-mua and Hema, occur the names of Kapawa and of his parents Nanakaoko and Kahihiokalani, which stand too conspicuously connected with the traditions of purely Hawaiian origin and with that famous birth-place of Hawaiian chiefs, Kukaniloko, to doubt that they belonged and lived on Hawaii-nei, or to include them among those prehistoric names which figure on the genealogies previous to the Tahitian settlements, tempore Maweke, Paumakua and Pili. In a fragment of the legend (or rather synopsis) of Paao, which I have, while speaking of the arrival of Pili, it is expressly stated that, when Pili came to these islands, Hawaii was without chiefs on account of the crimes of Kapawa (“Ua pau na Alii mua o Hawaii-nei i ka hewa o Kapawa, ke alii o Hawaii nei ia manawa”); thus evidently making Kapawa contemporary with the period of the Tahitian migrations.

The New Zealand legends have shown that the four chiefs Hema, Kahai, Wahieloa and Laka were Samoan chiefs and not Hawaiian, and as Kapawa is represented on the Hawaiian genealogy of Ulu as being the great-grandfather of Hema and his brother Puna-imua; and further as he is only third in descent from that mythical demi-god Maui-a-Kalana and only second in ascent from the almost equally mythical Hinahanaiakamalama, the wife of Aikanaka and mother of Hema, who went up to the moon and whose leg was pulled off by her husband while ascending, I therefore think myself justified in concluding that Kapawa and probably his parents are misplaced on the genealogy of Ulu, and that they belong to a much later period—the period of Tahitian migrations.

I have hitherto not referred to the Hanalaa-nui or Hanalaa-iki lines in their earlier portions. It is well-known that before the consolidation of the islands under one government, by Kamehameha I, the Maui bards and genealogists claimed Hanalaa-nui as the ancestor of their race of chiefs, while the Hawaiians proper also set up the same claim. But it would seem that even the Hawaiian bards and genealogists were not agreed on this subject; for I possess an ancient mele, evidently composed in the interest of Kamehameha I and his dynasty, which traces his descent from Paumakua and Hanalaa-nui—not Hanalaa-iki—through Maui-loa and not through Lanakawai, and then through Alo, Waohaakuna, etc., to Kikamanio Laulihewa and Maili-kukahi, and thence down the Oahu-Maweke line to Kalanikauleleiaiwi etc. But this mele makes Laulihewa the seventh from Paumakua in the descent, or the sixteenth from Kamehameha I in the ascent. Now on the uncontested Nanaulu-Maweke line Laulihewa is the seventeenth from Kamehameha, and on the equally uncontested Paumakua-Lauli-a-laa line Laulihewa is also the seventeenth from Kiwalao, Kamehameha’s cousin, this latter line having the double advantage of having been crossed both by the Maui and Oahu lines. Assuming, therefore, that Laulihewa’s position is correct in this mele, or nearly so, Hanalaa-nui’s place on the pedigree will be fifth or sixth from Laulihewa, or a contemporary with Moikeha on the Nanaulu straight line, or with Nana or Kumakaha on the Ulu-Paumakua line. In either case Hanalaa, whether “nui” or “iki,” falls within the period of the Tahitian migrations, and their lines must suffer a proportionate curtailment of the names which now figure on them. That Haho, who in this mele stands next after Paumakua, and second above Hanalaanui, belonged to the new era, inaugurated by the arrivals from Tahiti, I conclude from the fact that with him commences the record of the Aha-alii, a peculiar institution not known before this time, and an indispensable accompaniment of an Alii-kapu (a sacred chief).

Without such excision of names I can see no way of reconciling the Nanaulu straight line and its numerous branches, or the Puna-imua-Paumakua-Laamaikahiki line and its equally numerous branches, with the Hema-Hanalaa lines, so as to bring known contemporaries on a nearly parallel step of descent from those whom they all claim as common ancestors. For instance, on her father’s side, H. R. H. Kinau (the present King’s mother) was sixty-eighth from Wakea, counting by the commonly received Hanalaa-nui line; and on her mother’s side she was seventy from Wakea, counting by the Hanalaa-iki line. But by the Nanaulu straight line, connecting at Kalanikauleleaiwi I, Kinau was only fifty-third from Wakea, and even by the Ulu-Puna line and several of its branches she was only fifty-seventh from Wakea. The difference of fifteen and seventeen generations between the Hanalaa lines and the Nanaulu straight line, and even the difference of eleven and thirteen between the Hana and Puna lines, is too great to be accounted for in a natural way, such as the earlier marriages in one line than in another. I am therefore forced to conclude that this excess of names on the Hanalaa-Hema lines was made up of contemporaries or collaterals and engrafted in aftertimes on the original lines. From the present time up to Maweke, Paumakua, and Pili, who stand respectively twenty-fifth, twenty-sixth and twenty-seventh from Kamehameha I and his contemporaries the genealogical lines cross each other by intermarriages so often, and traditional notices of contemporary chiefs are so frequent, that there is comparatively little difficulty in verifying any given name or finding its proper place. Here then, properly speaking, Hawaiian history commences, and I will now endeavor to show the most prominent names on the different lines, their connection and their exploits.

HAWAIIAN ORIGINS.

COMPARATIVE TRADITIONS OF VITI, FIJI, NEW ZEALAND, TONGA ISLANDS, MARQUESAS.

VITI [302]

In the Viti group the kings are called tui of the land over which they reign. In Tonga and some other of the Polynesian isles the highest chief is called tui. The Tui-Tonga family descended from the gods.

The Viti gods were in the following gradation: Lan-Hanalu (Polynesian, Kane?); Kalu, god of the kapu, there called “tambu;” the inferior gods were Kalu Niuza, Reizo, Vazugui-Berata, Vazugui-Ton-ha, Komei-Buni-Kura, Balu-Bunti, Leka, Uleguen-Buna, Banu-Be, Tambo-Kana-Lauhi, Buta-Guibalu, Dauzina, Komainen-Tulugubuca; the principal goddesses were Gulia-Zavazo, and Goli-Koro.

These gods inhabited a heaven called Numa-Lauhi. (What relation does that bear to the Nuumealani of the Hawaiians?)

Oudin-Hei, or Oudin-Hi, is the creator of heaven, earth and all the other gods. After death, every soul goes to join Oudin-Hei.

The Viti priests are called ambetti.

The Vitians make no human sacrifices; they worship no images. They have sacred houses called ambure. (Compare Hawaiian, “pule”). At the death of a king or queen they cut off a finger or a toe, but not in times of sickness, like the Tongans. The Vitians use no betel, but drink awa like the other Polynesians.

At the age of fifteen years, the Vitians practice circumcision by slitting the prepuce.

Though they marry at an early age, they do not cohabit with their wives until they are twenty years old, for fear they should die—a religious injunction of the kapu. Wives are not sold by their husbands.

The women do not eat with the men, but afterwards.

The awa plant is called augona.

Coconut trees are climbed by means of a cord between the feet.

Tabuing in Viti is practised as in Hawaii and elsewhere in Polynesia. The tabu-tree is called alauzi.

The Vitians know how to make earthen vessels (pottery), probably derived from the Papuans of New Guinea.

Anthropophagy is common in the Viti group; enemies and others are equally acceptable.

The Viti canoes are fitted with out-riggers.

The hair is tied up with white thin kapa, resembling a turban, like the Papuans of Vegiu.

When a chief dies, a number of his wives are killed to keep him company.

The Vitians do not change their names in sign of friendship, like the Polynesians.

On the Isle of Laguemba, the Tongans have settled and intermarried with the Vitians.

FIJI. [303]

The name for north and northeast wind is tokalau. In Hawaiian, koolau is the north and northeast side of an island. In Tahiti, toerau is the west and southwest.

Rev. Thos. Williams considers the Fiji group as the place of contact between the two races which occupy east and west Polynesia, or, “The Asiatic and African, but not Negro,” as he designated them. “The light Mulatto skin and well-developed muscles seen to windward are chiefly the result of long intercourse with the Tongan race.” “The Fijians have never acknowledged any power (foreign), but such as exists among themselves.”

“Rank is hereditary, descending through the female.”

“As in the Malayan, so in the Fijian, there exists an aristocratic dialect, which is particularly observable in the windward districts.”

“Standing in the presence of a chief is not allowed. All who move about the house in which he is, creep, or, if on their feet, advance bent as in an act of obeisance.”

In drinking toasts and wishing, the expression often is for a “puaka loloa,”—a long pig,—meaning a human body, to be eaten.

The Fijians reverence certain stones as shrines of the gods. Offerings of food are sometimes made at these. (They resemble the pohaku a Kane in Hawaii).

In Fiji, “sika” means “to appear” and is used chiefly of supernatural beings. (Does the Hawaiian hika in the name of Kane, “Hika-poloa,” connect or find its explanation in the former?)

Fijian traditions mention mankind springing from two eggs laid by a small hawk and hatched by Ndengei, their principal god. They refer to a flood from which eight people were saved in a canoe. They also mention a big tower built for the purpose of ascertaining if the moon was inhabited, but the foundations gave way and the workmen were scattered all over Fiji. They refer to a woman of Yaro, named Kerukeru, who was very good and whom the gods removed from this world alive on consideration of her high character.

NEW ZEALAND. [304]

The New Zealanders derive themselves from Hawaiki, either the Samoan, Sawaii, or the Tongan, Habai.

One tradition has it that they descend from two brothers: Maui-mua and Maui-potiki; that the elder, Maui-mua, killed his younger brother and ate him, whence the custom of cannibalism among them.

Another tradition says that Maui was driven from his native land, and, embarking with his company, and guided by the god of thunder, Tauraki, arrived at, and settled on the banks of the river Churaki.

At the North Cape and at Bay of Islands the tradition refers to a large country situated to the north and northwest of New Zealand, called Ulimaraa or Oudi-mara (English, Ortagi), a land exposed to the heat of the sun and abounding in hogs. Some of the New Zealand ancestors went there at one time in a large canoe, and only a few returned, having been absent about one month. Another tradition mentions that a small vessel came from that country; four of the crew landed at Tatara-nui and were killed by the New Zealanders.

New Zealand is called by the natives “Aotea-roa.” The North Island is called “Ika-na-Maui,” and the South Island, “Kauai-Punamu.”

The Ngatipaoa tribe count fifteen generations since their ancestors left Hawaiki and came to New Zealand.

One of the canoes, in which they came, was called Arawa. It was made from a “Torara tree that was cut down in Rarotonga, which lies on the other side of Hawaiki.” When another of these emigrant canoes, called the Kainui was ready, Rata, one of the builders, slew the son of Manaia and hid his body in the chips and shavings of the canoes. This resembles the Hawaiian legend of Paao and his brother when the former left for Hawaii.

No hogs were in New Zealand in Cook’s time, or for some time afterwards.

As in most of the Polynesian tribes, New Zealand women are admitted to the succession in the government; so also with the Battas in Sumatra.

Among the Battas, the descendants of the rajahs form a class in society, similar to the rangatiras of New Zealand, Tahiti and other Polynesian tribes.

The kampong, or fortified places of the Battas are nearly identical with the pa of the New Zealanders.

The three gods of the Battas, Batara-Guru, Sora-Pada and Maugala-Bulong, correspond in attributes to the New Zealand Maui-Rangi, Tauraki and Maui-Mua. The first is the great god of all, the second has power over the air and all between heaven and earth, and the last rules over the earth.

Cannibalism is common to both nations; also polygamy.

The victor chief in New Zealand eats the eye of his slain enemy. In Tahiti the eye of the human sacrifice was offered by the priest to the officiating chief. In Hawaii that custom probably obtained formerly. The expression eia kuu maka, used as a mark of submission or devotion to another, most likely refers to some such ancient custom, but neither that nor cannibalism were practised in Hawaii, at least no trace of them remains in their traditions.

A New Zealand chief’s wife frequently hung herself on the death of her husband. There was no law or absolute necessity for so doing, but it was a custom whose observance was much applauded as the mark of a true and devoted wife.

In New Zealand the awa root is not used as a beverage, as in the other Polynesian tribes. The piper excelsum, called kawa grows there, but is not used. No salt nor spices is used with victuals.

Pigs and poultry were introduced by Europeans. Dogs and rats were indigenous, or came with the Polynesians. The New Zealanders called the condor by the Polynesian name of poultry, moa. They then retained and transferred the name, though they did not succeed in bringing hens with them when they emigrated to New Zealand.

The legends about Maui, his adventures, his fishing up the earth from the water, his getting fire, his fish-hook, Manaiakalani, are many and mostly coincide with the Hawaiian legends. (See Grey’s “Polynesian Mythology.”) Those legends of Maui were recognized and more or less known through all the Polynesian groups, and hence probably arrived with the first settlers. One of the New Zealand traditions has it that the three Mauis concurred in the creation of man and, subsequently, of woman from him. On Hawaii and on the Society group a similar legend, mutatis mutandis, obtained.

There is also a legend of Lono (Rona), who fell in a well, caught in a tree, and was taken up to the moon, where he is still visible. This resembles somewhat the Hawaiian legend of Lonomoku or Hinahanaiakamalama, the wife of Aikanaka and reputed mother of Puna and Hema.

The New Zealanders call foreigners by the name, pakeha. (Any analogy to the Hawaiian, pakea, a kind of white stone?)

The constellation known as Orion’s belt was called by New Zealanders waka, the canoe.

The variation in legends indicate that the north and south islands of New Zealand received their inhabitants at different times.

TONGA ISLANDS.

The Tonga Islands had places of refuge, sacred enclosures, where fugitives were safe. The same in Hawaii.

The Tongans have a tradition that they were descendants from Bolotu, an island somewhere in the northwest, in this wise: Some of the inferior gods of Bolotu, to the number of about two hundred men and women left to visit the new land of Tonga after it had been pulled out of the water by the god Tangaloa. Having arrived, they concluded to stop and took their vessel to pieces. A few days afterwards some of them died, and one, being inspired, told them that having eaten the fruits and breathed the air of Tonga, they had lost their immortality, and that they were destined to people the world, and that all that surrounded them would also be perishable—“mea ma-ma.” They built a canoe to return to Bolotu, but they never succeeded in finding that land and returned sorrowfully to Tonga.

Another tradition reports that Tangaloa was fishing one day in the great ocean, when his leaden hook caught into something and on pulling at it a number of rocks came in sight, getting larger and larger, when the line broke and the Tonga Isles remained as they are. A place at Hounga is still shown where the hook caught in the rocks. That hook was still in the possession of the family of the Tui-Tonga some thirty years before Mariner’s time. The New Zealanders and Hawaiians have a similar tradition, but make Maui the hero of the tale.

Hogs were common in Tonga before its discovery. Dogs were scarce and mostly brought from the Vitis. Poultry abounded.

The Tongans believe that heaven, the planets, ocean and the isle Bolotu existed before the earth; and the Tonga isles were fished up from the ocean by Tangaloa.

Mankind came from Bolotu, the principal residence of the gods, placed in the northwest. The souls of the egui or chiefs, after death, go to Bolotu. The souls of the matabule go there too, but to serve the former and the gods. The Tongans were not agreed as to whether the mua had a soul or not; but the tua positively had none, or if they had, it died with the body. The Tui-Tonga and the Veachi descend in direct line from two of the principal gods.

The Tongans reckon about three hundred primitive gods, of which about twenty only are honored with temples and priests. Tali-ai-tubo is the god of war. Tui-fua-Bolotu presided over the divine assembly at Bolotu, but is less in power than the preceding. Hihuleo is a powerful god, worshiped by the Tui-Tonga family. Tubo-Toti, is the god of voyages. Alai Valu is the god consulted in sickness. Alo-Alo is the god of wind, rain, seasons and vegetation. Tangaloa, is the god of arts and inventions. Hala-Api-Api, Togui Uku, Mea and Tubo-Bugo are gods of the sea and voyages.

The universe reposes on the body of the god Maui. He is the giant among the gods, but has no temple nor priests. When he is fatigued lying in one position, he turns, and that is the cause of earthquakes.

The tabu system was much developed in Tonga in its minutiæ and operations. It is essentially the same through the entire Polynesian family; the variations in degree and intensity are local.

Tu-i-Tonga, the highest chief, descended from one of the gods that formerly visited Tonga. The respect shown him arises solely from his religious character. He was a kind of sovereign pontiff, and until modern times nothing of importance was done without consulting him. Veachi, another chief or egui of divine descent; second in rank to the Tu-i. The priests have no social consideration as such, unless they are inspired.

Hu, or the king, is the highest in power, but not in nobility. Egui, nobles, are allied and related to the families of Tu-i, Veachi or Hu. Matabule, the class just below the egui, are counsellors and officers. The title is hereditary, and the son does not enter the class of matabule until the father’s death. Until then he belongs to the class called mua, composed of the sons, brothers and descendants of matabule. The sons and brothers of a mua belong to the last class called tua until the death of the parent. The tua comprise all who do not come under one of the preceding categories of rank. They are the common people.

Hogs in Tonga are called buaka, as in Marquesas; in Hawaii, puaa.

The Tongans were not cannibals, but sometimes in imitation of the Vitians, it became a military point of honor for the young warriors to eat the flesh of an enemy slain in battle.

Among the Tongan dances were the hea, a very ancient and stately dance performed by men, and the ula, also very ancient, practised formerly only by the low classes, but a Tonga chief having seen it performed at Samoa,—where it was said to have been invented,—made it fashionable in Tonga.

MARQUESAS.

From the Hiwaoa traditions and meles, collected by Mr. William Lawson, several cosmogonies seem to have existed among the Marquesans. I notice:

1. The Vanana na Tanaoa relates, that in the beginning there was no life, light or sound in the world; that a boundless night, Po (darkness) enveloped everything, over which Tanaoa and Mutuhei (silence) ruled supreme. Atea (light) sprang from Tanaoa, made war on him, drove him away and confined him within limits. Ono (sound) sprang from Atea and broke up Mutuhei. From the struggles between Tanaoa and Atea, Ono and Mutuhei, arose Atanua (shade).

Atea and Ono ruled the universe together as body and spirit (tino and uhane). Atea took Atanua for wife and begat their first-born, Tumea.

2. The legend of the pena-pena, creation, relates that Atea, the husband of Atanua, was the cause, root and begetter of all things. (“Atea te pepenua o te Aui te Fenua.”) From him were evolved or created the host of inferior deities, with particular attributes or occupations. On the orders of Atea, they broke through or picked through earth and sky, fenua and ani, and the land, papa appeared and was planted. The winds blew from Vevau to Hawaii, and back from Hawaii to Vevau, cooling and refreshing.

Pu te metani me Vevau
A-anu te tai o Hawaii
Pu atu te metani me Hawaii
A-anu te ao o Vevau
Nui-ia te papa e moe ana.

Atanua then conceived and bore the Night, Po-nui-o-Atea; after that she bore the Moon, Meama; after that she bore the Day-break (dawning), Ata; after that the Day, A-nui-o-Atea; and last of all was born Sound, Ono-nui-o-Atea. The scene of these series of creations seems to have extended from Vevau to Hawaii, “O Vevau me Hawaii” forming the refrain of each act of creation.

3. The legend of Mauikiiki relates that Mauiki was the older brother and Mau-ii was the younger. The younger one stove a hole in the head of the older one, and thus caused the sacred fire (ahi tapu) to flow all over the land. Through the hole in the skull of Mauiki, the fires and furies (na ii) rose up to the sky, but they were met by Kamaiko, the god of cold, who hurled them back again; and diverting them into the rocks, the soil, etc., put them out. The lord (te fatu) then gave to Mauiki a wife called Hina-te-Ao-ihi, or Hina-te-Ao-Tuakiina. When Mauiki feels wrathy and furious his inwards are soon cooled by strong winged winds, na metani si keheu; Mauiki having thus been quieted and peace restored, Atea proceeds with the work of creation, and all manner of animals, big and small, are created.

4. The legend Taikoko (the flood) states that the sea was rising; a house was built on the ocean for the preservation of life and animals; that the animals were marshalled by one man before and one man behind, the former called Fetu-Amo-Amo, the latter Ia-Fetu-Tini.

The following individuals are mentioned: Hina-touti-Ani, Hina-te-Ao-ihi and Hina-te-Ao-Meha, females; Fetu-Moana, Fetu-Mau-Ani, Fetu-Amo-Amo and Ia-Fetu-Tini, males.

A turtle was sacrificed, and then the rain came in a cataclysm. After a while dry land appeared, and the vessel of Tanaoa, teetina o Tanaoa, appeared on the sea of Hawaii, whose mountain ridges began to shoot up out of the water. After that the teetina o Moepo appeared over the sea of Hawaii, land rose up more and more in Hawaii and Matahou and all were safely landed.

5. The Legends of the Take. The Marquesans call themselves the descendants from the Take o Take-hee-hee, their immediate progenitor being Tani, one of the twelve sons of Toho or the original Take. Having had commotions and wars among themselves, they were driven out of Take-hee-hee or Aheetake, as it is called in another legend. There are two accounts of the migrations of the Takes. They run in this wise:

That of Atea: That of Tani:

From Take-hee-hee From Take-hee-hee
to Ahee-tai to Ahee-take
,, Ao-nuu ,, Aonuu
,, Papa-nui ,, Papanui
,, Take-hee ,, Takehee
,, Ani-take ,, Howau
,, Hawaii ,, Ninioe
,, Tuu-ma ,, Ao-ewa
,, Meaai ,, Ani take
,, Fiti-nui ,, Ho vau
,, Matahou ,, Vevau
,, Tona-nui ,, Tuuma
,, Mau-eva ,, Meaai
,, Piina ,, Fitinui
over the ocean to Ao-maama ,, Matahou
(Marquesan Islands). ,, Tona-nui
,, Mau ewa
,, Piina
over the ocean to Ao-maama, (Marquesan Islands).

6. The following are the chiefs or founders who led the Take during their migrations:

Makoiko founded the settlement Ahee-tai.
Koui (k) and Koutea (w) founded the settlement Ao-nuu.
Atea and Atanua founded the settlement Papanui.
Papa-tana-oa and Heihei-tona founded the settlement Take-hee.
Tani-oa-anu and Taneoa-ani founded the settlement Ani-tai.
Tonafiti and Mawena founded the settlement Hawaii.
Moepo and Taunea founded the settlement Tuuma.
Ono-tapu and Moe-oe-ihea founded the settlement Meaai.
Manuio and Atoomai founded the settlement Matahou.

Some of the above lands are thus described:

Aheetai was a mountain land, with a settlement at Taiao, another at Meini-takahua, and another near the water (lake or river) of Nuu-taea.

Aonuu is called in the mele:

He henua hiwaoa mei Aheetai
He henua hiwahiwa Aomai.

Faaina ruled in Aonuu, and after him Anu-o-Aatuna. Afterwards the chief Atea killed Umai and civil wars drove him and many other Take to seek new homes in other lands.

Papanui is called a high table land, near the sea, vipua me te tai. Among the fugitives from Aonuu was a chief Tiki-Matohe and his wife Hina. They left with their followers and outfit of pigs, fowl and fruits in a double canoe, vaka hupu, and discovered the land of Papanui. The mele of Tani’s landing on Papanui states that the host Atea would, in honor of Tani, bring pigs from Ao-tumi, turtle from Ono-tapu and fowls from below Ii hawa and Nuu-teea.

Take-hee is called: “Tu hivaoa eeke i te hee.”

Anitai or Anitake. Of this it is said: “A kau papaua ia tai naenae.”

Hawaii is called: “Tai mamao uta oa tu te Ii.” In Hawaii the hupe, kohanui, mio and temanu trees were growing. Hawaii appears to have been subject to tremendous hurricanes, followed by famines. The following headlands or capes are mentioned in Hawaii: Fiti-tona-tapu, Pua, Ao, Ao-ena and Ao-oma. The mio tree was said to make good paddles. Two mountains are mentioned in Hawaii; one in the mele of Matahou of Hawaii, called Mouna-Tika-oe; the other in the mele of Tupaa, called Mauna-oa. The latter is said to have been raging (ii) on top and served as a landmark for Tupaa when he left Hawaii with his family and followers.

Tuuma is said to have been near to Hawaii: “Te Tuuma i Hawaii tata ae.”

Meaai: All that is said of this island is: “Mou ae te tupa tata eke na te tai.”

Matahou is the last land mentioned in this mele, and no other description given of it, than that it stood in the sea, “tu i te tai.”

Throughout these migrations the Take are represented as having come from below (mai iao), when coming from Aheetake, and going up (uka) to Matahou.

Throughout the Polynesian groups, within the tropics, when a land is spoken of as iao ilalo, iraro of the speaker’s place, it invariably means to the leeward, before the prevailing trade wind. This wind being from northeast or southeast, these migrations pursued a course from west to east, which suggests a descent from Asia or the Asiatic Archipelago.

The word take, as expressing a nation or a race, is probably an archaism of the Polynesian language; its condensed and modern form being tai, as I find the latter form used interchangeably with the former in some of the meles, as Aai-tai for Ani-take, Ahee-tai for Ahee-take. The word tai occurs with the same meaning in the Tonga Islands, where this expression is common—Kai Fiti, Viti people: Kai Tonga, Tonga people; in Hawaiian, kakai, a family. The older word, take, is found, however, in several places: “Ai-tu-take,” an island of the Hervey group, and “Oni-take,” a place on said island; “Vaetake,” a bay in Uahuka, one of the Marquesas Islands.

In the mele of Te mohoina o Papanui, Tiki is called the first man: “O Tiki to matou Motua, oia te enate mua”: This is Tiki Matoho and his wife Hina, or Tiki Matoho is a namesake of the first Tiki.

LEGEND OF HAWAII-LOA.

COMPILED AND CONDENSED IN ENGLISH FROM KEPELINO AND S. M. KAMAKAU.

According to an old Hawaiian tradition the alii of the genealogy direct from Kane were called “ka hoalii” and “he ’lii poni ia” (anointed chiefs), anointed with the “wai niu a Kane,” and thus became “na ’lii kapu-akua.” The chiefs below them in rank were called “he ’lii noa” (not anointed), but were still chiefs of the “iku-nuu,” they could succeed to the government of the land and were then called “he Moi.”

The chiefs (ka hoalii) had both temporal and spiritual power. Their genealogy (papa alii) was called “iku-pau,” because it alone led up to the end or beginning of all the genealogies; no one reached further back than theirs. The chiefs of the “papa iku-nuu” could only have temporal power and be recipients of the ordinary “kapu-alii” awarded to other chiefs according to rank, whereas “ka hoalii” enjoyed both the “kapu-akua” and the “kapu-alii.”

This often brought on dissensions and enmities between the chiefs of the papa iku-nuu and those of iku-pau. The former would often introduce the ancestors of the iku-pau upon their genealogies in order that they might be considered as springing from the kapu-akua race and become also “ka hoalii” of the “nuu-pau” and “iku-pau.”

The worshipers of Kane were called “he papa laa” or “he papa Kane.” Those who worshiped images were called “he pae kii,” and those who worshiped nobody were called “he laa-luau.” The “laa-luau” were godless people, and in the time of Wakea and Papa, the first chiefs of the iku-nuu in this country, a number of worthless kapus were introduced to support the wickedness of Wakea.

In very olden times no human sacrifices were offered to Kane. “He kapu ke kanaka na Kane” was the settled law of that time, because the kanaka was considered sacred to Kane and like unto him. The idol-worshipers, and the followers of the “lii noa” (not of the Hoalii race) offered human sacrifices.

One of the ancient prayers was recited on the great festival days as follows: [305]

The Priest: O Kane me Ku-ka-Pao, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: O Lono-nui-noho-i-ka-wai, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: Ho-eu, kukupu, inana, ku iluna o ka moku, E, oia, ’nei?
The Congregation: Hooia, e, oia. Hooia, e, oia. Hooia, e, oia. Ke
Akua oia.
All together: Kane-Po-Lani, o Lani Makua, me Ku-ka-Pao i kikilani,
me Lono-nui-maka-oaka, he Akua. Ke Akua i huila malamalama paa ka
Lani, ku i ka Honua. I ka Honua a Kane-Kumu Honua, he Akua. Hooia,
e oia. Hooia, e oia. Oia ke Akua, oia.

The head of the first kanaka was created from a whitish clay (palolo), which was brought by Lono from the four ends of the world—from “Kai Koolau, Kai Kona, Kahiki-ku, Kahiki-moe”—north, south, east, west. The clay from the north and east forming the right side, and the clay from the south and west forming the left.

It was contrary to the worship of Kane to bury a corpse without previous purification and prayer (Kaiolena a me pule), because the kanaka was derived from the water (unuhi ia no loko mai o ka wai)—muddy water—and the gods sang over him at the creation.

At the creation of man, Kane was the model after which he was made; Ku was the workman who made him, and Lono assisted generally. When the clay-image of Kane was made, they three breathed into its nose, and that breath was called “he maule o Lono.” The gods then called on him to rise and become a living being, with this formula:

Kane: “I hana au i keia lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”
Kane: “I hana au inei lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”

The image then rose and knelt before the gods and they called his name Honua-ula (Red Earth)—his body was made of red earth (lepo ula) and spittle (wai-nao), and his head was made of the clay (palolo) brought from the four ends of the earth. Another name for him was Ke Lii-Ku-Honua.

After creation this man Honuaula, was given a place to live in, called in olden time Kalana i Hauola, in later times it was called Pali-uli. So runs the legend of Kumu-Honua, and he dwelt alone at first without a wife.

The gods seeing the man without a wife, descended on earth, put him into a sleep, took out one of his ribs (lalo puhaka) and made it into a woman. They then awakened the man who found the woman on his right side, and she was called Ke Ola Ku Honua.

There are many legends about this first man, Kumu Honua. According to some, Kanaloa, who seems to have been an evil spirit (akua ino). “Ke kupu ino” interfered with Kane when creating the first man, and Kanaloa started to make a man of his own. When the earth was ready and shaped, Kanaloa called it to become alive, but no life came to it. Then he became very angry and said: “I will take your man and he shall die;” and so it happened; and hence the first man got another name, Kumu-Uli—which means a fallen chief (he ’lii kahuli).

The land of Kalana i Hauola was situated in Kahiki-Honua-Kele; by other traditions it was in Mololani; by others it was in Hawaii-nui-Kuauli-Kaioo, a large and long continent.

Kane, Ku and Lono dwelt in the empty space—(this is another tradition)—“i ka lewa i o ia nei,” and had no special resting place. They then created three heavens and by special command fixed the stars and the lights therein.

One tradition reports that Kanaloa was a generic name for a multitude of evil spirits, created by Kane, who opposed him or revolted from him because they were denied the awa, which means that they were not permitted to be worshiped; awa being a sacrificial offering and sign of worship. These evil spirits did not prevail but were thrust out and driven by Kane “i lalo lilo loa i ka po” (down into the uttermost darkness) and the chief of these evil spirits was called Milu, meaning the king of death; another name for him was Kanaloa, also Kanaloa o ka oa nu-kea nui a Kane.

When the heavens were made, then the earth was made. And then the Kanaloa spirits were the first created by the gods. They were not made by hand like the first man, but were spit out (i kuha ia) by the gods.

After Kumu Honua was created and placed upon his land, Kane conferred with him and his wife and established laws for them, and the law was called “laau” (the tree). The words of Kane are not fully reported in the legend; but it was afterwards thought that the tree was the breadfruit-tree (ulu) and that it grew at Honokohau, in North Kona, Hawaii; that it sprung from Kane (ua mimi ia e Kane) and that its fruits have been bitter or sour from that day to this. And the wauke was given to Kumu Honua for clothing, and it was sacred to Kane and grew in Keaukaha, North Kona, Hawaii.

Kanaloa seduced Kumu Honua’s wife Polo-Haina (Ke Ola Kumu Honua) and she and her husband broke the laws of Kane. Kumu Honua was called Kane-Laa-uli after he had broken the laws of Kane, which means, according to Hawaiian kahunas (priests), “he akua ulia i ka laau,” (the spirit who fell or was destroyed on account of the tree).

Following are the names of Kumu Honua and his wife after they fell from grace: Pelo-Haena (w), [306] Ulia-Wale (k), Laa-ai (w), Laa-hei (k), Laa-make (w), Laa-uli (k), Kumu-Hana (w), Kumu Uli (k), Kanikau (w), Kani Kuo (k).

An “au-apaapa” comprises twelve generations. All who spring from any branch within these twelve are considered as relations. An “au-apaapa” extended over two to three centuries.

An “au poipu” consisted of twenty-four generations. Any one at this distance from the general ancestor, springing off from any branch, was not considered a relation. The marrying such distant branches was called “hoao-lopa.” An “au-poipu” extended over six or more centuries.

Following are the generations from Kumu Honua to Nuu-Pule, i.e. from the creation of man to the flood.

Kumu Honua and Lalo Honua had three sons: 1. Kolo-i-ke-Ao, or Laka; 2. Kulu-ipo or Kolo-i-ka-Po; 3. Kaiki-ku-a-Kane.

Male Female

1 Kumu Honua. Lalo Honua.
2 Laka. Papaia Laka.
3 Ka Moolewa. Olepau Honua.
4 Maluapo. Laweao.
5 Kinilau-a-Mano. Upolu.
6 Halo. Kini Ewalu.
7 Ka Mano Lani. Ka Lani anoho.
8 Ka Maka o ka Lani. Ka Hua o ka Lani.
9 Ke Oli o ka Lani. Ka Moo Lani.
10 Ka Lei Lani. Opua Hiki.
11 Ka La Lii. Ke Ao Melemele.
12 Haule. Loaaio.
13 Imi Nanea. Imi Walia.
14 Nuu or Kahinalii.

From Kumu Honua to Laka was one “kau apaapa,” and from Kumu Honua to Moolewa were two “kau apaapa,” etc.

Nuu built a large vessel and a house on top of it, and it was called “he Waa-Halau-Alii o ka Moku.”

When the flood subsided Kane, Ku and Lono entered the “Waa Halau” of Nuu and told him to go out. He did so and found himself on top of Mauna Kea on Hawaii, and he called a cave there after the name of his wife, Lili-Noe, and that cave remains there to this day. Another name of his wife was Nuu-mea-lani.

Other legends say that it was not there where Nuu landed and dwelt, but in Kahiki-Honua-Kele, a large and extensive country.

Some legends say that the rainbow was the road by which Kane descended to speak with Nuu.

Another name of Nuu was Nuu-Lolo, i Mehani. Still another name was Nana-Nuu (Nana being the old pronunciation of Lana—floating). Also Nuu-Mea.

When Nuu left his vessel he took with him a pig, coconuts and awa as an offering to his god, Kane. As he got out of the vessel and looked up he saw the moon in the sky, and he thought that was the god, and he said to himself: “You are Kane no doubt, though you have transformed yourself to my sight;” so he worshipped the moon and offered his awa, pig and coconuts. Then Kane descended again and spoke reprovingly to Nuu, but on account of the mistake Nuu escaped punishment, having asked pardon of Kane. Then Kane ascended to heaven and left the rainbow as a token of his forgiveness.

All the previous population having been destroyed by the flood, Nuu became the second progenitor of all present mankind. So runs the Hawaii legends, but the legends of Oahu, Maui and Kauai differ somewhat.

After Nuu’s escape from the flood he was called by new names, such as Ku Ka Puna, and his wife Ku Ke Koa. He had three sons: Ka Nalu Akea, Ka Nalu Hoohua and Ka Nalu Manamana.

1. Ka Nalu Akea (k) Ka Ale (Hanau) Akea (w) Naeheehe Lani (k)
2. Ka Nalu Hoohua (k) Ka Nalu Wehe Puka Nui Hakui Lani (k)
(w)
3. Ka Nalu Manamana (k) Nalu Manamana ia Kaluea Ka Io Lani (k)
(w)
Naeheehe Lani (k) Hikimoe Kawowoilani (w) Ka Hakui Moku (k)
Ka Hakui Lani (k) Lui ke kai (w) Ninihua (k)
Ka Io Lani (k) Ka Honua ka Moku (w) Kahiki moe (k)

1 Nuu (k) Lili Noe or Lili Ka Nalu Akea (k) Nuu (w) Ka Nalu Hoohua (k) Ka Nalu Manamana (k) 2 Ka Nalu Akea (k) Ka Ale Akea (w) Naeheehe Lani (k) 3 Naeheehe Lani (k) Kawowoilani Hikimoe Ha Hakui Moku (k) (w) 4 Ka Hakui Moku Lei Ke Kai Halana (w) Ke Kai Lei (k) (k) 5 Ke Kai Lei (k) Nalu Lei (w) Ka Haku Lani (k) 6 Ka Haku Lani (k) Moeana i Lalo (w) Hele i Kahiki Ku (k) 7 Hele i Kahiki Ku (k) Hooneenee i Ka Noelo Hikina (k) Kahikina (w) 8 Ka Noelo Hikina (k) Hala Po Loa (w) Hele i ka Moo Loa (k) 9 Hele i ka Moo Loa Kawehe’n’ao (w) Ke Au Apaapaa (k) (k) 10 Ke Au Apaapaa (k) Ke Au Laelae (w) Lua Nuu or Kanehoa-lani (k) 11 Lua Nuu Kanehoalani (k)

Ka Nalu Akea was also called Hekikili Kaakaa.
Ka Nalu Hoohua was also called Nakolo i Lani.
Ka Nalu Manamana was also called Ka Uwila Nui Maka Eha.

Lua Nuu was known by the following names, Pua Nawao, Ku Pule, Ku Hooia, Ku Iike, Kane Hoa Lani, Kuma Menehune.

Kane Hoa Lani or Lua Nuu was the ancestor of the race of Nawao (wild people) and of the race of Menehune, a large and powerful people.

Circumcision dates back to the time of Lua Nuu.

Naeheehe Lani was the ancestor of the people who lived in the land of Kapakapaua a Kane and on the islands of the ocean.

Nalu Akea was the ancestor of the Kanakas and of the people on the islands in the great ocean.

Nalu Hoohua was the ancestor of the white or clear-skinned people who inhabit Kahiki Moe.

Nalu Manamana was the ancestor of the breed of negroes, who were also called the breed of Kana, “Ka welo a Kana.”

Lua Nuu was the ancestor, by his eldest son of the Nawao people, and by his youngest son (Kupulupulu) of the Menehune people.

The Nawao people were called by the Hawaiians Ka Lahui Mu Ai Maia o Laau Haeleele. They were a people of large size, wild, and did not associate with the kanakas, they were a hunting people (lahui alualu holoholona). They were numerous in former times, but now they have disappeared.

The Menehunes were a numerous and powerful race, the ancestors of the present Hawaiian people.

This is the legend of Kane Hoa Lani Lua Nuu: Kane (the god) ordered Lua Nuu to go up on a mountain and perform a sacrifice there. Lua Nuu looked among the mountains of Kahikiku, but none of them appeared suitable for that purpose. Then Lua Nuu inquired of God where he might find a proper place, and God replied to him: “Go, travel to the eastward and where you find a sharp-peaked hill projecting precipitously into the ocean, that is the hill for the sacrifice.” Then Lua Nuu and his son Kupulupulu-a-Nuu and his servant Pili Lua Nuu started off in their boat to the eastward; and in remembrance of the event the Hawaiians called the mountains back of Kualoa in Koolau, Oahu, after one of Lua Nuu’s names, Kane Hoalani, and the smaller hills in front of it were named after Kupulupulu and Pili Lua Nuu.

The following are the generations of Lua Nuu:

1 Lua Nuu (k) Ahu (w) Ku Nawao (k)
Ka Mee Haku Lani (w) Ka Lani Menehune (k)
2 Ku Nawao (k)
Ka Lani Menehune (k) Ka Mole Hikina Aholoholo (k)
Kuahine (w)
Ka Imi Puka Ku (k)
3 Ka Imi Puka Ku (k) Hooluhi Kupaa (w) Ka Hekili Paapaaina
Ke Apaapa Nuu
Ke Apaapa Lani
Nakeke i Lani
Kahiki Apaapa Nuu
Kahiki Apaapa Lani
Nakolokolo Lani
Nakeke Honua
Ku i ka Ewa lani
Ka Uwai o ka Moku
Hoopali Honua
Newenewe Mauolina i
Kahiki-ku
4 Newenewe Mauolina (k) Nowelo Hikina (w) Kaokao Kalani (k)

5 Kaokao Kalani (k) Heha ka Moku (w) Aniani Ku (k) 6 Aniani Ku (k) Ke Kai Pahola (w) Aniani Ka Lani (k) 7 Aniani Ka Lani (k) Ka Mee Nui Hikina (w) Hawaii Loa or Ke Kowa i Hawaii (k) 8 Hawaii Loa (k)

Hawaii Loa was the ancestor of the Hawaiian family. They were an industrious, agricultural and fishing people. They were also very religious and worshiped Kane, Ku and Lono, either separately, or the joint name and symbol of Ku-Kauakahi. They were therefore called, par excellence, the lahui akua, while all those who worshiped images and such worthless things were called lahui laa luau.

Lua Nuu and his descendants lived to the eastward of Kalana i Hauola, on the land called Aina Lauana a Kane and also Aina Au Apaapa a Kane until the time of Hoopale Honua, but after the time of Newenewe Mauolina they spread far to the eastward of the Aina Au Apaapa a Kane. From the time of Newenewe to Aniani Ku they had spread to the eastern-most shores of Kapakapaua a Kane. In the time of Ke Kowa i Hawaii they arrived at these (Hawaiian) islands.