Volume 6 / Part 2 — COMPARATIVE TRADITIONS OF VITI, FIJI, NEW ZEALAND, TONGA ISLANDS, MARQUESAS.

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

to,, Ao-nuu to,, Aonuu

to,, Papa-nui to,, Papanui

to,, Take-hee to,, Takehee

to,, Ani-take to,, Howau

to,, Hawaii to,, Ninioe

to,, Tuu-ma to,, Ao-ewa

to,, Meaai to,, Ani take

to,, Fiti-nui to,, Ho vau

to,, Matahou to,, Vevau

to,, Tona-nui to,, Tuuma

to,, Mau-eva to,, Meaai

to,, Piina to,, Fitinui

over the ocean to Ao-maama (Marquesan Islands). to,, Matahou

to,, Tona-nui

to,, Mau ewa

to,, 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.