Hawaiian Retention of Polynesian Migration History Rubellite Kawena Johnson

Prepared for Awanuiarangi Wananga,

Whakatane, Aotearoa 2006

Rubellite Kawena Johnson

All rights reserved. No part of this work may be reproduced or transmitted in any form without permission in writing from the author.

Introduction

The renaming of places settled by migrant Polynesians in East Polynesia for homelands in West Polynesia seems to have continued with equivalent recitation of ancestral genealogies continuing descent lines originating in West Polynesia. [Note: February 7, 2011 by author, RKJ: The source of many

West Polynesian names retained in East Polynesia, such as Hawaii in these islands the north of the equator, as the Hawaiian Islands may refer to earlier place names than Sawaiki/Savaiki, as in Indonesia, i.e., Sawai, etc].

These family, clan, and tribal relationships were investigated in earlier studies by Sir Percy Smith, W. H. Gudgeon, Edward Tregear, and John B. Stair (among others) in the Journal of the Polynesian Society a century or more ago in order to comprehend how migrations from West Polynesia into East Polynesia B.C. reached New Zealand (Aotearoa, Te Ika a Maui, Te Waka a Maui) about the 7th century A.D. Smith deduced then that the early Polynesians were still in Indonesia or Southeast Asia in a place Maori traditions called Atia-te-varinga-nui when Maori-Rarotongan groups were still actively settling Fiji, Tonga, Samoa, and the New Hebrides (Melanesia) as their genealogies indicate occupation of Fiji and later, Rarotonga. from both West (earlier) and East Polynesia (later) before the most recent settlement of New Zealand from East Polynesia [ Marquesas, Austral Islands, Tuamotu, Rapanui, and Hawaii above the equator]. Sir Percy Smith makes the important statement that If Polynesian traditions cannot be reduced to the proper periods to which they have reference, they will never serve the purposes of history. They will remain a series of incongruous stories... such an event occurred long ago, or very long ago, or in the time of such an ancestor. If we are ever to arrive at dates in Polynesian history we must trust to the genealogies [Smith, S. Percy, Hawaiki: The Whence of the Maori: Being an Inroduction to Rarotongan History, Part II. Idenitification of Place Names in Maori Traditions [Journal of the Polynesian Society, Vol. 7, 1898: 201].

This effort is a reexamination of the compiled record in order to coordinate these studies from the present Hawaiian perspective on the related notebook. How far back does migration history go and what quotient identifies significant homelands before what is ancient Polynesia is determined by the occupation of Samoa (1500 B.C. carbon date) and Tonga (1100 B.C. La Pita pottery date). In what direction does that information go to identify a true point of origin. Most Polynesians, including Hawaiians, looked for those origins in the sky, as many others did elsewhere.

I. The Dominance of Atea-Papa Cosmogonic Recitations in the Genealogies of East Polynesian Chiefs

From Hawaiian scholar, David Malo, is an introduction to the Wakea-Papa tradition written at Lahainaluna Seminary on the island of Maui in the mid-nine-teenth century [Malo, David, Hawaiian
Antiquities (1903: 3-6]. [Note: David Malo was a student at Lahainaluna Seminary in the 1830s before he became a teacher on location].

...In the genealogy of Wakea, it is said that Papa gave birth to these islands. ...Kupulanakehau was the name of Kahikos wife; they begot Lihauula and Wakea. [*Note: Malo does not mention Wakeas other brother, Makulukulu, whose name was also that for the planet Saturn] . ...Wakea had a wife named Haumea, who was the same as Papa. ...In the genealogy called Pali-ku it is said that the parents and ancestors of Haumea were pali,

i.e., precipices. With her the race of men was definitely established.
...When Wakea and Papa were divorced from each other, Papa went away and dwelt in Nuumeha-lani... ...It is said that from Wakea down to the death of Haumea there were six generations, and that these generations all lived in Lolo-i-mehani; but it is not stated that they lived in any other place; nor is it stated that they came here to Hawaii to live. ...Following these six generations of men came nineteen generations, one of which, it is supposed, migrated hither and lived here in Hawaii, because it is stated that a man named

Kapawa, of the twentieth generation, was born in Kukaniloko, in Waialua, on Oahu...

...[T]he chiefs and the common people of Hawaii nei were the same; they were all of one

race...Commoners and alii were all descended from that between king and plebeian as to origin... [Ibid.: 52].

couple. There was no difference

...Wakea had a kauwa named Haakauilana. We are not informed in what way Haakauilana became a kauwa to Wakea...After Wakea deserted his wife Papa, she lived with their kauwa Haakauilana...
[*Note: a kauwa is in a servile class, sometimes identified as a slave class, lower than that of the makaainana class of commoners, farmers, tenants on lands of the alii class of chiefs].

...In time there was born to the couple a son named Kekeu. Kekeu lived with Lumilani and they begot Noa. Noa lived with Papa the second and they begot Pueo-nui-welu-welu...and these were the ancestors of the actual and real kauwa in the Hawaiian Islands [Ibid.:69].

...We have the following traditions regarding Wakea. He was the last child of Kahiko; the firstborn of Kahiko and the elder brother of Wakea being Lihau-ula, to whom Kahiko bequeathed his land, leaving Wakea destitute...After the death of Kahiko, Lihau-ula made war against Wakea. The counselor of Lihau-ula had tried to dissuade him, saying, Dont let us go to war with Wakea at this time. We shall be defeated by him, because this is a time of sunlight; the sun has melting power

(no ka mea he au keia no ka la, he la hee). ...Lihau-ula, however, considered that he had a large force of men, while Wakea had but a small
force; his pride was up and he gave battle. In the engagement that followed, Lihau-ula lost his life, killed by Wakea, the blond one (ka ehu), and his kingdom went to Wakea. ...We have a fragment of a tradition regarding Haloa. The first-born son of Wakea was of premature birth (keiki alualu) and was given the name of Haloa-naka. The little thing died, however, and its body was buried in the ground at one end of the house. After a while, from the childs body, shot up a taro plant, the leaf of which was named lau-kapa-lili, quivering leaf; but the stem was given the name Haloa. ...After that another child was born to them whom they called Haloa, from the stalk of the taro. He is the progenitor of all the peoples of the earth.
[Malo, 1903: 240, 244]

With that comment David Malo, native Hawaiian historian, included all of mankind in the WakeaPapa genealogy because there are no men capable of living on the earth unless they breathe air from the atmosphere above, and the ancestors believed that air is the first need common to every human being. Water from the same source, the atmosphere in rain from the sky is the second great need to assuage thirst, also common among all men,that these two physical needs supersede all others. The emphasis on the sky as mankinds father does not leave out the need of mankind and all other forms of life to subsist upon the earth as mother. From Samuel M. Kamakau, a contemporary of David Malo at Lahainaluna Seminary, is an explanation of the Wakea-Papa tradition emphasizing the cosmic role of the primal pair as dual progenitors of sky and earth, rather than the divine ancestors of ruling alii, although the previous history of Wakea and Papa by David Malo portrays the role of Wakea as a Polynesian chief who once physically existed and was forced to engage in a war that took the life of his brother, Lihauula. The only human edifice built to Wakea as a physical memorial in Polynesia is the Langiatea tomb on Nomuka Island in Haapai, Tonga.

[From Samuel M. Kamakau, Tales and Traditions of the People of Old, Na Moolelo a
ka Poe Kahiko (1991: 125)

...In the genealogy of Wakea, it is said that his wife Papa gave birth to the islands and so was called Papa-nui-hanau-moku, Great-Papa-who-gavebirth-to-islands.

It was thus that Papa gave birth; she gave birth to a gourd, a calabash with its cover, he

umeke a he poi; Wakea threw the cover up, and it became the sky; then Wakea threw out the inner core, ka haku o loko, and it became the sun; as he threw it up, the seeds became stars. Wakea saw the
whiteness of the soft core, the pala haku, of the gourd and threw that up, and it became the moon; the white layer, papa keokeo, of the gourd Wakea scraped and threw up into space and it became the clouds; the juice of the gourd he poured into the clouds, and it became rain. The calabash from the separation of the gourd by Wakea became land and ocean.

A.

The Hawaiian Wakea-Papa Cosmogonic Birth Chant of Islands and Chiefs

A.1. 1.

Ka Mele a Pakui

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O Wakea Kahiko Luamea O Papa, o Papahanaumoku ka wahine Hanau Tahiti-ku, Tahiti-moe Hanau Keapapanui Hanau Keapapalani Hanau Hawaii Ka moku makahiapo Keiki makahiapo a laua, O Wakea laua o Kane O Papa o Walinuu ka wahine Hookauhua Papa i ka moku Hoiloli ia Maui Hanau Mauiloa he moku I hanauia he alo lani He Uilani-uilani Hei kapa lau maewa He nui Mololani no Ku, no Lono No Kane ma laua o Kanaloa Hanau kapu ke kuakoko Kaahea Papa ia Kanaloa he moku I Hanauia he puna he naia He keiki ia na Papa i hanau Haalele Papa hoi i Tahiti Hoi a Tahiti Kapakapakaua Moe o Wakea moe ia Kaulawahine Hanau o Lanai Kaula He makahiapo na ia wahine Hoi ae o Wakea loaa Hina, Loaa Hina he wahine moe na Wakea Hapai Hina ia Molokai, he moku O Molokai a Hina he keiki moku Haina e ke kolea o Laukaula Ua moe o Wakea i ka wahine. O ena kalani kukahaulili o Papa. Hoi mai Papa mai loko o Tahiti Inaina lili i ka punaluna Hae, manawaino i ke kane, o Wakea Moe ia Lua he kane hou ia Hanau Oahu-a-Lua Oahu-a-Lua, he keiki moku He keiki makana lau na Lua. Hoi hou aku no moe me Wakea Naku Papa i ke iloli, Hoohapuu Papa i ka moku o Kauai Hanau Kamawaelua-lanimoku He eweewe Niihau

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He palena o Lehua He panina Kaula O ka Mokupapapa Na papa kahakuakea o Lono O Kahakulono o Kapumaeolani O Kapuheeuanui o Kahaimakana Na Kekamaluahaku, Kaponianai I ka I, kapu I o Kaponialamea Ponihiwa, Poniuli, Poniele Kaponi, Kaponi, Kaponiponikaua O Papa-a, O Papa-a O Hoohokukalani Ka lani, o Hoohokukalani He lani hoowawa Wawa, wawaka, nihoniho, Inihia i kolia, I pipaia ka lau a lahilahi O Wakea ka hiona O Piimai, o Wailoa, O Kakaihili Nononoho kau e ka pueo alii Ka pueo makalulu I loha i ke kaha i ka pea I ka lupe o na lani kapu I Apikina, i huila lakou a ka wohi kahi Ahukaiolaa-a, O Laa-a O Laamaikahiki ke alii O Ahukinialaa O Kukonalaa O Laulia laamakua O na pukolu a Laamaikahiki He mau hiapo kapu a Laa Hookahi no ka la i hanau ai Naha mai ka nalu, ke ewe, ka inaina O Ahulumai ka piko Ka piko alii Ka pikopiko iloko, ke enaena alii Ke ewe o Kalani, ka lani O Puaakahuoi O Kamalea Makahiko o Piliwale Kamaiolena, Kahaloalena Halolenaula, o Kalanimanuia, O Kaihikapu a Manuia O ka ilio hulu ii i ula ia I mahamahaoo O Kaunui a Kanehoalani kena O Ipuwai a Hoalani ke ai O Kehokumanawa I ka pilina ake i ke kea manawa Naau manawa kee I na io hoiimo maka I huaina i wehea ka naki Kapuaululana awai alii

105.

110.

115.

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125.

Kapuakahi kuaana aua Kane Wahine a Iwikauikaua i noho Loaa hoi a Kaneikauaiwilani Na nalu haki kakala Haki kaualua I halehale i popoi i na hua alii I na hua haki lumilumi i ka hohonu Lumilumi ka a Liloa I ke kaailani O Liloa ka ike lani i Pakaalana Ka oha lani o Hakau Ka puakea i waho O ka pua kani nana i ka wai a Umi He keha ia no Umi, i ka lohelohe lani. Ka lohelohe makomako o Mako O Makakaualii alii lani O Kamawaelualani O Kauinakea, o Kapaikauanalulu O Kaalawai, o Hinakuluina O ka olikoliko muolau o Kalani Loaa mai Kuauwa ka au alii Kamehameha, ku kohai i Kawaluna Kanipe, Kanipinana i Hakawili I luluu kaumaha i ke kapu Kahoukapu o Maheha Na Nukuilimahi i Hakau i haka i luna o Hawaii.

Song of Pakui 1. Wakea Kahiko Luamea Papa who gave birth to islands the wife Tahiti east Tahiti west Was born the great strata Was born the heavenly strata Was born Hawaii The first-born child Their first born child Of Wakea and Kane Of Papa, of Walinuu the wife Papa conceived an island Was sick of child-sickness with Maui, Then was born Mauiloa, an island, Was born with the countenance of a chief A high chief, a handsome chief Sacredly treated as a favorite child Mololani was a great one to Ku, to Lono To Kane, and also to Kanaloa. Was born during the sacred pains.

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Papa was prostrated with Kanaloa, an island Was born as a birdling, as a porpoise A child that Papa gave birth to Then Papa left and went back to Tahiti Went back to Tahiti at Kapakapakaua. Wakea then slept with Kaulawahine And Lanaikaula was born The first born child of that wife. Then Wakea turned around and found Hina Hina was found as a wife for Wakea Hina conceived Molokai, an island Hinas Molokai is an island child That plover Laukaula told the tale That Wakea had slept with a woman. Fierce and fiery was the anger of Papa Papa came back from within Tahiti Was angry and jealous of her rivals Was wild and bad-tempered toward her husband, Wakea And slept with Lua for a new husband, Oahu-a-Lua was born Oahu-a-Lua an island child; One of Luas many children Went back and lived with Wakea Papa wa restless with child-sickness Papa conceived the island of Kauai And gave birth to Kamawaelualanimoku Niihau is the last droppings Lehua was a border And Kaula the closing one For the low coral islands The low white-marked isles of Lono The Lord Lono of Kapumaeolani The rain-dispelling zenith of Holani Kapuheeuanui of Kahaimakana Of Kekamaluahaku, Kaponianai From the I, the sacred I of Kaponialamea The dark dye, blue dye, the black dye The anointed, the anointed destined to war That is Papa, Papa. Hoohokukalani. The high chiefess, Hoohokukalani, The chiefess of the loud voice, Reverberating, crackling, sharpened, That is modified and pared down. As leaves are worn to thinness Wakea was the resemblance It was Haloa that was theirs, It was Piimai, Wailoa, and Kakaihili That was placed by the royal owl The owl of the still eyes That lowered the height of the sail on the course At the kite of the sacred chiefs

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That was folded and united in the same wohi That was Ahukaiolaa and was Laa Laamaikahiki the chief Then Ahukinialaa Kukonalaa And the parent Laulialaa The triplets of Laamaikahiki Who were born on the same day The birthwater broke, gushed forth with the afterbirth, the reddish flow The navel is Ahulumai The royal navel The center within, the royal heat The afterbirth of the chief, the heavenly one Was Puaakahuoi Kamalea and Makahiko o Piliwale Kamaolena, Kahaloalena Halolenaula, Kalanimanuia The highly praised one of Manuia The yellow dog that was reddened To beget full friendship That is Kaunui of Kanehoalani. This is the water gourd of Hoalani It is Kaehokumanawa The crest breaking double Which is uncovered and unties the knot The floating flower on the royal platform I am Kapuakahi Kuaana from Kane The wife who lived with Iwikauikaua At the liver near the chest bone The changing thought That controls the muscles of the eye Who begat Kaneikauaiwilani That breaks double The high-combing wave that broke over the royal foam The broken waves that suck and draw towards the deep That twisted and absorbed Liloa The one of the royal belt Liloa of Pakaalana the adept in heavenly lore The royal offspring was Hakau The fair flower outside The message that wa shot outside the claims of Umi Which was a bravado of Umis at the royal precincts The great precinct of Mako Of Makakaualii, the heavenly chief Of Kamawaelualani Of Kauinakea, of Kapaikauanalulu Of Kaalawai, of Hinakuluina The very topmost sprouting leaves of the heavenly bud From thence sprang Kuauwa, a chiefly branch Kamehameha that stands alone at Kawaluna The lower step, the highest step at Hakawili That is heavy and burdened with tabus.

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125.

The sacred sweat from Maheha The black lips that Hakau hung up on Hawaii.
[Fornander Antiquities]

From lines 51-124, the theme of the primal pair of creation ends, followed by a standard, early period of active rule by Wakea and Papas successors in the first two or three generations of Haloas chiefly line of descendants (Piimai, Wailoa, and Kakaihili, same as Nanakehili ) until the Ulu-Nanaulu migrations. Two brothers, Ulu and Nanaulu, come to Hawaii from Tahiti. One (Nanaulu) stays and the

other (Ulu) goes home, or sails to find another home.

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14 gen. Wakea Hoohokukalani Haloa Waia Hinanalo Nanakehili Wailoa Kio Ole Pupue Manaku Luanuu I Kii II Papa (w) ca. 17 B.C.-8 A.D. (?) Wakea Hinamanouluae Huhune = 1 century Haunuu Haulani Hikawaopuaianea Kamole = 2 centuries Hai Kamahele Hikohaale Kawaamaukele = 3 centuries Hinakoula had *Ulu (k) and Nanaulu (k) = 3 and 1/2 centuries =350 years after Wakea/Papa ca. 4th century A.D. (Lanai + Oahu) (Oahu)

The Ulu-Nanaulu Migrations Other migrations: Pahulu migration Kapo migration

c.308 A.D.*Ulu c.333 Nanaie c.358 Nanailani c.383 Waikulani c.408 Kuheleimoana c.433 Konohiki* c.458 Wawena (k) c.483 Akalana

Kapunuu Kahaumokuleia Hinakinau Kekauilani Mapunaiaala Hikaululena *[Cp. Tongafiti; Rarotonga] Hinamahuia Hinakawea had Maui-mua, Maui-hope c.508 A.D. Maui-kiikii, Maui-akalana c.508 A.D.Mauiakalana Hinakealohaila [ Maui-a-ka-malo died in Koolaupoko, c.533 Nanamaoa Hinakapaikua [ At Kahaluu the placenta, c.558 Nanakulei Kahaukuhonua [ At Waikane the umbilical cord, c.583 Nanakaoko Kahihiokalani [ Fell at Hakipuu in Kualoa {Kumulipo}] c.608 Kapawa/Heleipawa

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The evidence from recent coordination of Hawaiian genealogies with archaeologically determined dates for the settlement of Oahu by 350 A,D and earlier is available in the work by Ross Cordy, whose results are supportive of early Polynesian settlement in the Hawaiian Islands between the first and fifth centuries A.D: A model of Hawaiian cultural changes developed in the early 1970s suggested that early permanent settlement was first established on the windward sides of Oahu in the Koolauloa and Koolaupoko districts. ...Early settlement was suggested to have taken place ca. the A.D. 300s-600s, based on dates from two sites on Oahu, one on Molokai, and two on Hawaii Island.. ...For Oahu, it was stated that the leeward areas with flowing, year-round streams---most notably those around Pearl Harbor--may also have been early, albeit after optimal windward areas ...Ignoring the two very early dates from Kahuku and Kahana which must await further evaluation, [emphasis mine, RKJohnson] the above information points to a picture of initial settlement on Oahu between A.D. 0-600...Many researchers now consider a settlement date for Oahu and the other major islands of ca. A.D. 0-300 to be very reasonable. A.D. 145-600 A.D. A.D. 225-565 A.D. 245-265 A.D. 300-600 (Ewa, Site 3357) Ewa Plain (Site 3357, near Barbers Point); initial use ca. 145-600 A.D.] Waimanalo (Bellows dune, coast) Maunawili Stream (Site 2022, back of Kawainui marsh) permanently occupied fairly

[Cordy, Ross, The Rise and Fall of the Oahu Kingdom: A Brief Overview of Oahus History,1993: 4-9]

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A.2.

The Polynesian Primal Pair in Related World Mythology

The idea of the beginning of the world by a duality of a primal Sky Father and Earth Mother pair as parents of the world is Old World mythology having a wide distribution in Indo-European languages from India across the European continent to the British Isles and Iceland. We only have to examine Indo-European languages to see how the concept of the primal pair is basic to world mythology and religion. It is the origin of the words father and day as the planet Jupiter.
(The list below gives Day Father as Jupiter, the Morning Star, or Father of the Day):

Dyaus Pitar Day Father Tag Vater Dios Padre Deus Pater Zeus Jupiter Tyr Zio

(Sanskrit) (English) (German) (Spanish) (Latin) (Greek) (Roman) (Scandinavian)

In Hawaiian thought Wakea is not Day Father as the Morning Star (Jupiter). However, the planet Jupiter takes several names, the most important in relation to the time before before daylight, is Iao, when Jupiter is the Morning Star. It takes the name Hua in connection with the moon as the 13th phase (Hua). As Sky Father, Wakea is the celestial equator, Ke Ala i ka Piko o Wakea (Hawaii) understood as the extension of Ka Piko o ka Honua , or the earths equator, into sky space. The

terrestrial equator at zero degrees latitude is a line drawn around the earth as the midpoint related to another midpoint navel (piko) in celestial space defined as zero declination. The line extended from the terretrial equator outward as a great circle into space (akea) defines the contact between the earth and sky center (piko) as the celestial equator (Wakea). The concept was understood by Polynesian navigators who brought it up to Hawaii from the south. It did not originate at a terminal point of Polynesian migrations. This is the reason why the sky was described as joined to the earth and which had to be pushed up by sky-raising culture heroes, among whom were Ru ~ Lu, Ro ~ Lo, and Maui-tikitiki-a-taranga

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Wakea (Hawaii) is the midpoint of space (akea) as time marks the suns position on the meridian at
noon, thus awakea, noon (Hawaii) when someone today would say, the sun is on his meridian [*i.e.,
equivalent to longitude on a chart]. An imaginary line was drawn from north to south overhead in the sky as a

roof meridian, conceived as the ridgepole line of a house, and called the ridgepole of the hut (kaupoku

o ka hale) [Cp. taubuki (Gilbert Is., Micronesia)]

The midpoint of the day as awakea means that noon, when the sun is on local meridian, is midpoint of the day (mean day) between midnight and next midnight tallied as days These

midpoints of clocked time were called kau in Hawaiian, the initial point at midnight (kau, aumoe), to midpoint (awakea) back to midnight (kau) . The concept measuring time between meridians as the passage of the sun through local meridian or in our zenith (nuu) on our side of the world, and at midnight when it is opposite our side of the world,

anti-zenith , at our midnight is called the mean day. It happens when the society no longer
distinguishes day from night as the time when the sun is shining or not shining, a variable interval, sometimes longer in the summer, or shorter in the winter, when nights are longer and the suns stay in the sky is shorter or longer. The mean day concept, as of midnight to midnight (kau ) or noon to noon (kau) keeps clocked time even, whether daylight is short (winter) or long (summer). This mean day was quartered at night in the Hawaiian clock, between two edges or corners

(kihi), which may be considered as a square of time, one corner in the evening (kihi, about 6:00 p.m.)
and another in the morning (kihi puka, about 6:00 a.m.) with two pili (quarters), one between kihi and kau (midnight) called pili aumoe (the quarter before midnight, i.e., about 9:00 p.m.) and pili puka (about 3:00 a.m.). If this circle of time is quartered, then in a 12-hour or 180-degree turn of the clock, each quarter of time runs about three hours. [From Johnson, Rubellite K., Hawaiian Literature 261, mss. textbook]

A.3.

Earth-Mother, Papa-hanau-moku (Hawaii)

Papa-hanau-moku, Papa-who-gives-birth-to-islands, is stratum rock, or reef rock (apapa),

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extending beyond the earth (honua) with soil (lepo). She is not considered important to the structure of time. Her nature is material, solid, the opposite of air and atmosphere. She is in the rock and soil as the mineral element necessary to all living things born of rock, soil, and water. When we meet Papa she is the primary wife of Wakea, but when her island child, Hawaii, is born, the childs parents are three, with use of the pronoun laua, meaning they-2 , referring to Kane as well as Wakea, indicating that Walinuu was the wife of Kane, but then who was she? If Wakea and Kane were both father to Hawaii, and Papa was the mother, then was she also Walinuu, as the wife of Kane? If this is the case then the marriage was polyandrous, in which the wife had more than one husband and the son more than one father, a poolua child having two-heads, i.e. two fathers. If it was important to indicate that Hawaii, as son of Wakea, was also son of Kane, then the first children of Wakea and Papa were Tahiti-ku and Tahiti-moe, referring to two lands, Tahiti east (-ku) and

Tahiti west (-moe). Tahiti in the Society Islands is east of Hawaii, or southeast, below the equator, and
Viti Levu is probably the other Tahiti (moe), below the equator and west of the Society Islands at the same parallel of latitude (18 degrees south), while Hawaii at 19 degrees north latitude (Kau) is almost as many degrees north of the equator as Tahiti (Tahiti-ku) and Viti Levu (Tahiti-moe) are south of the equator. What then does Sky Father at mid-day of the suns position on meridian (or longitude) of Hawaii have to do with the positions of the older sons, Tahiti (east) at about 150 degrees and Viti-Levu at about 180 degrees west longitude? It means that they are distant from each other only by nautical space but closer by time in that Tahitis noon is within the same hour circle (if we use todays navigation strategies), and that the two Tahiti(s) are separated by about three hours, so that when it was noon in Hawaii, noon was earlier in Tahiti, while it is still 9:30 a.m. in Suva, Fiji, closer in time than they are in nautical distance. This information is not necessary to us at this time because we do not use it, but ages ago it was survival knowledge for a navigator to be able to relate his position to distance in time and space between Tahiti-east, Tahiti-west, south of the equator, and Hawaii north of the equator. The poet lists the next two children, probably sons, of Wakea and Papa as sky levels, Ke-apapanuu and Ke-apapa-lani., -nuu being closer to the zenith

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(-nuu) than -lani, at another level upward from the horizon. They mark the sky as declinations upward
from horizon level at -moe, the horizontal line from your own stance to the horizon at which point the vertical upward is -ku. The overhead sky levels are marked twice, at -apapa-lani (30 degrees) and -apapa-

nuu (60 degrees), near zenith (-nuu, 90 degrees), through which stars at night will rise and transit the
zenith (meridian) and descend through corresponding levels to westward as they decline. The perspective in the Wakea-Papa creation chant of genealogy is a basic sky diagram with rhumb lines drawn to a nautical compass tracking a course through which a navigator passes through from southeast to northwest in the visible world of daylight and night with knowledge of which lands are arranged to respond to the tradewinds (Moae) blowing from the northeast. The rhumb line of island births correspond to the wind compass, as the oldest sons (hiapo, makahiapo) are born to several wives of Wakea.
Papa has four sons with Wakea: 1. 2. 3. 4. Tahiti-ku Tahiti-moe Ke-apapa-nuu Ke-apapa-lani 5. Hawaii 6. Maui (Ihikapulaumaewa) 7. Mololani (Molokini) 8. Kahoolawe (Kanaloa)

Papa has a fifth son with Wakea and Kane (Walinuu) Papa has a sixth son with Wakea: Papa has two sons with Ku, Kane, Lono, and Kanaloa:

Papa goes back to Tahiti, to a land called Ka-pakapaka-ua, the pattering rain (usually identified as a land of Kane, Ka-pakapaka-ua-a-Kane).
Wakea has a son with Kaula-wahine: Wakea has a son with Hina: 9. Lanaikaula 10. Molokai

Alerted by the bird prophet (Lau-kaula) that Wakea has had other wives and children,
Papa returns and has another son by Lua: Papa goes back to Wakea and they have more children 11. Oahu-a-Lua(-nuu) 12. Kauai (Kamawaelualani) 13. Niihau 14. Lehua 15. Kaula (The last is white rock of Lono, kahakuakeaolono) 16. Moku-papapa [*Note: The island of Hawaii was once called Hawaii-nui-akea, or Hawaii-of-greatexpanse (akea), and also, Lono-nui-akea, during a time when Lono (Rongo, Roo) was the ruling chief over the Society and Paumotu Islands]

Sixteen island children are born to ten parents:

Wakea, Kane, Ku, Kane, Lono, Kanaloa, and Lua

with Papa-hanau-moku, Kaula-wahine, and Hina; seven males, three females.

17

A.4

Multiple Pairs of Primal Progenitors (Hawaii)

Ka Mele a Kahaku-ku-i-ka -moana

1.

5.

Ea mai Hawaiinuiakea Ea mai loko, mai loko mai o ka po, Puka mai ka moku, ka aina, Ka lalani aina o Nuumea, Ka pae aina o i kukulu o Tahiti. Hanau o Maui he moku, he aina, Na kama o Kamalalawalu e noho. Na Kuluwaiea o Haumea he kane, Na Hinanuialana he wahine Loaa Molokai, ke akua, he kahuna, He pualena no Nuumea. Ku mai ke alii ka lani Ka haluku wai ea o Tahiti, Loaa Lanai he keiki hookama.

10.

15

Na Keaukanai i moe aku, Moe ia Walinuu o Holani, He kekea kapu no Uluhina, Hanau Kahoolawe, he lopa. Kiina aku Uluhina Moku ka piko o ke kamaiki, Ka iewe o ke keiki i lele I komo i loko o ka ape nalu Ka apeape kai aleale, Loaa ka malo o ke kama, O Molokini ka moku He iewe ia-a. He iewe ka moku. Ku mai Ahukinialaa, He alii mai ka nanamu, Mai ka api o ka ia, Mai ka ale poi pu o Halehalekalani, Loaa Oahu, he wohi, He wohi na Ahukinialaa. Na Laakapu he kane ia, Na Laamealaakona he wahine. Hookauhua, hoiloli i ka Nuupoki alii, Ka heiau kapu a Nonea I kauila i ka po kapu o Makalii. Hanau Kauai he alii, he kama he pua alii,

20

25.

30.

35 36

18

40

45

He huhui alii, a Hawaii, Na ke poo kelakela o na moku I paholaia e Kalani Holo wale na moku i Holani, I ka wewehi kapu a ka lanakila, Kulia i ka moku a Kanekanaloa, Ka ihe laumaki i Polapola Nana i mahiki Wanalia O Wanalia ke kane, O Hanalaa ka wahine Hanau Niihau he aina, he moku, He aina i ke aa i ka mole o ka aina, Ekolu lakou keiki, I hanau i ka la kahi, O Niihau, o Kaula, Nihoa pau mai, Pa ka makuwahine, Oili moku ole mai mahope. Na Kalani e hoolaa na moku, Kau iluna o Nuumea I ka ahui alii o Kaialea, Na ka lanakila e au na moku. I huia na kolu e Kalani; O Hilo, O Puna, O Kau, lelewale Ku mai Kalani me ke Kahuna, Kilohi mai ia Maui a Kama. Aole e u aku puni ka aina Ke kalele a Kalanimakahakona, A ka uiaa i kilakila Ke koa nui o lanakila, Nana i keehi Oahu, Nakolo na moku i ka pea I ka maha o Kauai, malia. Puna na aina ia Kalani, Ia Kalanialonoapii Ke kumu alii o Haloa, Ea mai Hawaii ka moku; Ea pu me ka lanakila--la.

50

55

60

65

70

75

1.

6.

10

Then arose Hawaiinuiakea Arose from inside, from the inner darkness, Then appeared the island, the land, The row of islands of Nuumea, The group of islands on the borders of Tahiti, Maui was born an island, a land, A dwelling place for the children of Kamalalawalu. Kuluwaiea of Haumea as the husband, Of Hinanuiakalana as the wife Was born Molokai, a god, a priest, The first morning light from Nuumea

19

15

20

25

30

35 35 36

40

45

50

55

60

Here stands the king, the heavenly one, The life-giving water drops, from Tahiti. Lanai was found, an adopted child. It was Keaukanai who had married, Had married with Walinuu from Holani The sacred albino of Uluhina Kahoolawe was born, a foundling, Uluhina then was called upon, The navel of the little one was cut, The afterbirth of the child that was thrown Into the folds of the rolling surf, The froth of the heaving sea, Then was found the loincloth for the child. Molokini the island Is the navel string, the island is the navel string. Now stands forth Ahukinialaa A chief from foreign land, From the gills of the fish, From the overwhelming billows of Halehalekalani, Then was born Oahu, a wohi, A wohi through Ahukinialaa From Laakapu, who was the man, From Laamealaakona a woman Who sickened of the child conception, Who sickened carrying the chief Nuupoki. The sacred temple of Nonea During the lightning in the sacred night of Makalii Then was born Kauai, a chief, a prince, a kingly scion Of the chiefly cluster belonging to Hawaii; Hawaii the foremost of the islands That was spread out by Kalani. The ships sailed freely to Holani, To the sacred precincts of freedom Stand firm for the land of Kane Kanaloa The barbed spear from Polapola That pricked and uplifted Wanalia. Wanalia was the man And Hanalaa was the woman, Of them was born Niihau,a land, an island, A land at the roots, the stem of the land. Born in the same day There were three children among them Niihau, Kaula, ending with Nihoa. The mother then conceived no more, No island appeared afterwards, It is Kalani who consecrates the islands, Exalted in Nuumea Among the royal cluster of Kaialea. It is the conqueror who governs the islands, The thirds joined together by Kalani, Hilo, and Puna, and Kau were thrown in Kalani stands forth with the priest

20

65

70

75

And inspected Maui of Kama. It was not long when he circuited the island Through the support given by Kalanimakahakona, The young brave that was foremost and highest, The great soldier of victories, The one who conquered Oahu, And the islands heard to their ends To the relief of Kauai through peace All the islands were circed by Kalani By Kalanialonoapii From the royal stem of Haloa Then the island became prominent; Became prominent and victorious.

(1) The Birth of Islands Theme (Lines 1-55).

Hawaii appears or emerges (ea) from within or out of the night (po) spontaneously all by itself. It comes forth, comes out (puka) until the parents are identified as:

Kuluwaiea of Haumea, husband Hinanuialana, wife Obtained Molokai, god, priest...

These parents are not identified until after Maui is born (hanau ). Kuluwaiea, of Haumea makes him a parent of Haumea who married Hina-nui-a-lana, and from this Hina, Molokai was born.

Molokai is immediately characterized as an island of the priesthood (kahuna ), the origins of which are in Nuumea, an ancestral land, although Nuumea will be mentioned as the land of the chief (Ka lani) over three districts (Hilo, Puna, and Kau, line 57). Lanai is a child of hookama, rather than hanai , adoption, meaning that Lanai was not related by birth or blood to the other island siblings: Hawaii, Maui, and Molokai.

Keaukanai husband Walinuu-o-Holani wife Born Kahoolawe a lopa... Molokini, a placenta, navel cord... Keaukanai (male) and Walinuu-of-Holani (female) are parents of Kahoolawe,

21

who is lopa, meaning that his rank is of the kaukau alii nobility of chiefs who held no titles to land, although within families of those with joint feudal land tenures (alii nui, alii aimoku, alii ai ahupuaa), although the konohiki land stewards were from the kaukau alii class from which ruling chiefs could be chosen when ruling chiefs failed to provide qualified successors. From the birth of Kahoolawe, comes Molokini, as part of the placenta and navel cord (iewe) of Kahoolawe. Molokini is cut away from the piko (navel) of Kahoolawe by Uluhina and becomes a malo

(loincloth) for the infant Kahoolawe. This tradition insists on keeping the islands born to Kuluwaiea and Hina as well as Walinuu (with Keaukanai) in a group (punalua) relationship, whether born into or adopted into the lineage of Kaialea, while isolating the in-group right to wohi kapu rank of the chiefs of Oahu. The chiefly line reclaims Kauai, although the parent pairs are not the same as those of the other islands [ Hawaii, Maui, Molokai,
Lanai, Kahoo-lawe, Molokini, Niihau, Kaula, and Nihoa].

Kaialea. Son of Moikeha (k) and Hooipoika-malanai (w); older brother of Kila (k) of the Maweke family (Cp. Mavete [Raiatea]). Puni ka moku o Kaialea ke kilo, Naha Nuuhiwa, lele i Polapola,

Kaialea the seer went around

the island of Nuuhiwa, sailed to Borabora.
[Johnson, R.K. Encyclopedia, mss.]

It is only Oahu which is separated from the island group, described as an island (not born or adopted into) but obtained (loaa) when Ahukini-a-Laa (son of Laamaikahiki) was born.
[Genealogical Fragment]:

1.2 The Maweke-Moikeha Migrations (ca.1140-1240 A.D.) A.D.

365 765 ULU ULU HEMA PUNA (Hawaii) (Oahu) NANAULU (Oahu/Maui/Hawaii) 361 (Maui) ULU HEMA

22

1065 1090 1115 1140 1165 1190 1215 1240

Palena Hanala'anui Lanakawai La'au Pili Koa Ole Kukohou

Moe(a)naimua Kumakaha Kekupahaikala Luahiwa Maweke 1111 Ahukai Mulieleali'i La'a Mo'ikeha La'amaikahiki Ho'okamali'i

1061 Alau 1161 1186 1211

Hanala'aiki Kapukapu (w) Mauiloa Kauhua (w) Moikeaea (w) Kanemokuhealii Keikauhale (w) Lonomai Kolu (w) Wakalana Kauai (w) Alo Puhia (w)

The line of descent from Papa/Wakea shows Moikeha and Laamaikahiki 32-33 generations from Papa/Wakea [Nanaulu line, brother of Ulu, in the 15th generation from Papa/Wakea]:

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32

Paupaniakea Hoohokukalani Wakea Haloa Waia Hinanalo Nanakehili Wailoa Kio Ole* Pupue Manaku Kahiko Luanu'u 1 Ki'i 2 (Ulu) + Nanaulu Nanamea Pehekeula Pehekemana Nanamua Nanaikeauhaku Keaoa Hekumu Umalei Kalai Malelewaa Hopoe Makalawena Lelehooma Kekupahaikala Maweke Mulielealii Moikeha

Papa/Haumea Hinamanouluae Huhune Haunu'u Haulani Hikawaopuaianea Kamole Hai Kamahele Hikoha'ale Kaea Kawa'amaukele Hinakoula Ulukou Puia Uluae Nanahapa Nanahope Elehu Waohala Kumukoa Umaumanana Laikapa Pililohai Haunanaia Koihouhoua Hapuu Maihikea Naiolaukea Wehelani Wehelani

(2) The Wohi Tabu of Alii Ranks (Hawaii)

[Continuing: Birth of Islands (Chant of Kahakukuikamoana)]:

23

That the rank of Oahu is that of the wohi kapu for chiefs and separated from the other ranks (pio, niaupio, naha), or from those related chiefs whose maternal ancestors were Haumea, Hina, and Walinuu, must be a recognition of a difference in rank coming from Papas marriage to Luanuu, whose background includes descent from ancestors of the konohiki [Cp. Tongafiti, Rarotonga] with kaukau alii rank (in Hawaii):
Continuing:

Laakapu male, Laamealaakona female, Born Kauai, a chief...

... Of the chiefly cluster belonging to Hawaii...

Wanalia husband Hanalaa wife Born Niihau...Kaula...Nihoa.

The kapu alii protocols were determined by the type of marriage, or relationship between the parents, such that the highest ranking chiefly children were born of full brother and sister, whereby the child was of pio marriage and niaupio rank, entitled to the prostration tabu (kapu moe ). The next highest rank was that of the child born of niece and uncle or nephew and aunt, whereby the child was the issue of a hoi, or return (to the generation above) marriage, however, also of niaupio rank and entitled to the kapu moe. The child of a half-brother with a half-sister was of split union, called naha, whereby the child, although of niaupio rank was entitled to the kapu noho, or sitting tabu, and not to the kapu moe. The chief who had the kapu noho could not require prostration in instances of protocol, but he would be obliged to perform the kapu moe for a chief whose presence and protocol demanded it of him. Thus was Kamehameha obliged to prostrate himself before his niece (and wife) Keopu olani when he entered her house, although she in return was not required to perform the same courtesy toward him. However, Kamehameha was entitled to the wohi kapu of Oahu chiefs descending to him from Kakuhihewa. It meant that if he failed to perform the kapu moe for any chief to whom the prostration

24

posture was due, Kamehameha still would not be in violation of the kapu, because he had a choice

(wohi) of performing either the kapu moe or the kapu noho for the other higher-ranking chief than he.
The kapu of the niaupio chief was the kapu moe, or prostration kapu; of the naha chief, the kapu noho, of squatting kapu; of the wohi, or the privilege of remaining upright in the present of a chief with the kapu moe. [Kamakau, Samuel M., Ka Poe Kahiko, 1964: 22]. Thewohi kapu factor did appear in the Papa-Wakea birth of islands (Song of Pakui version, lines 6575]:

65.

Wakea was the resemblance It was Haloa that was theirs, It was Piimai, Wailoa, and Kakaihili That was placed by the royal owl The owl of the still eyes That lowered the height of the sail on the course At the kite of the sacred chiefs

That was folded and united in the same wohi That was Ahukaiolaa and was Laa
Laamaikahiki the chief Then Ahukinialaa. Laamaikahiki (k) Laamaikahiki (k) was the Tahitian foster son of Moikeha whom Moikeha left behind in Tahiti when he came to Hawaii. He later sent Hawaiian son, back to Tahiti to bring Laamaikahiki to Hawaii see him before he died. Laamaikahiki came to Hawaii twice, once to visit Moikeha on Kauai and again to retrieve his fathers bones in order to inter them in Moikehas homeland, Moa-ula-nui-akea in Tautira (Tahiti-nui) or Raiatea in Tahiti [Forn. 1: 1: 154; Forn. 6: 315]. Another version reports that Laamaikahiki was the son of Moikeha by Kapo [Forn. 1:1: 112]. Another descent line, however, shows that Laamaikahiki was a son of Laa (k) [son of Ahukai]. When Laamaikahiki came to Hawaii he brought the first drum, the bamboo kaekeeke and the nose flute. [Malo: 113, 168-179]. the family vault in Kila, his so that Moikeha could

25

The wohi kapu of Oahu may also have come through the apparent konohiki and menehune background of Luanuu (Oahu) has not yet been found in other versions [i.e., the Kumuhonua]

[Generation]

KUMUHONUA COMPARATIVE Kumuhonua Kapili Nohinohinohele Kawakahiko Kawakupua Kahikoleihonua Keakenui Lalohonua Kapili (and Laka) Luhiluhiheleae Kahikoolupa Nahaeikua Kaipolauleiaiheleua

Kumuhonua Haloiho Ahukai Holehana Kapili Kealonainai Kawakupua Heleaeiluna Kawakahiko Kahaulaia Kahikolupa Lukaua Kawakahiko Kuhaulaia Kahikoluamea Wakea Kupulanakehau

Papaihanaumoku Wakea

[Fornander1:181 version] 279 280 281 282 283 284 Kumuhonua Laka Kamoolewa Maluapo Kinilauamano Halo Lalohonua PapaiaLaka Olepuuhonua Laweao Upolu Kiniewalu 284 Kumuhonua Lalohonua Kapili Nohinohinohele Kawakahiko Luhiluhiheleae Kawakupua Kahikoolupa had Kahikoleihonua (k) Nahaeikua Kaipolauleiaiheleua Keakenui Kalanihoohonua Maulinewnenewa Keolaimaolinaakane Maulineweneweloa

Kahikoleikau (w) Kahikoleiulu (w) Kahikoleihonua (k) Hakoakoalualeia (k) and Kupo

285 286 287 288 289 290 291

292 293 294 295 296 297 298 299 300 301

Kamanolani Kalanianoho 285 Keolaimaolinaakane m. Muolani Kamakaokalani Kamoolani 286 Kaleilani Apaiki Kaleilani Opuahiki 287 Haulihonua Laa-a Kalalii Keaomelemele288 Kalalii Keaomelemele Haule Loaaio 289 Lalokona Kamoeaniani Iminanea Imiwalea 290 Hoonanaea Hoowalea Nuu, Kaiakahinalii 291 Nuu, Kaiakahinalii (m) Lilinoe and Naluakua Naluhoohua Nalumanamana Nalumanamana Manamanaiakaluea 292 Naluakua Kaaliakea Kaiolani Kawaowaoilani 293 Naeheehelani Kawowoilanihikimoe Hakuimoku Luikapo 294 Kahakuimokulei Kekaiholana Nunu Lani/Imilani Pilipo 295 Kekailei Nalulei Honuaokamoku Anahulukapo 296 Kahakulani Moeanailalo Neeneepapulani Wehekapo 297 Heleikahiki Hooneeneeikahikina Heleikuahikina Halakapo 298 Kanoelohikina Halapoloa Helemooloa Kawanaao 299 Heleikamooloa Kaweheaao Keaoapaapa Keaolaelae 300 Keauapaapaa Keaulaeale Luanuu,Kanehoalani 301 Luanuu, Kanehoalani

26

302 303

Luanu'u Ahu Luanu'u Meehiwa,Hakulani,Pomalie Kunawao Kalanimenehune Ahoiholo Kalanimenehune Kamolehikinakuahine Kaimipukaku (and brothers, KInilauamano, Kahooluhikupaa) Kahekilipaapaaina Keapaapanuu Keapaapalani Nakekeilani Kahikiapaapanuu Kahikiapaapalani Nakolokololani Nakekehonua Kuikaewalani Kauwaiokamoku Hoopalehonua Newenewemaolinaikahikiku Newenewemaolinaikahikiku m. Nowelohikina Kaokaokalani Hehakamoku Anianiku Kekaipahola Anianikalani Kameenuihikina Hawaiiloa, Kekowaihawaii Kii Kane Laakapu Hawaiiloa Hualalai Mauiaialii Oahu(w) Kauai Oahu m. Kunuiaiakeakua Kunuiaiakeakua Kahikiwalea Kunuiaiakeakua Kahikialii Kemilia Polohainalii Keliiku,Eleeleualani m. Kaoupealii Kukalaniehu Kahakauakoko Papanuihanaumoku Wakea

304 305 306 307

308

309 310 310 311 312 313 314

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I.

The Dominance of Atea-Papa Recitations in Polynesian Tradition

Recapitulation:
(a) The Song of Pakui [lines 51-66] (Hawaii) 51 Kahakulono of Kapumaeolani The rain-dispelling conch of Holani Kapuheeuanuu of Kahaimakana Of Kekamaluahaku, Kaponianai From the I, the sacred I of Kaponialamea The dark dye, blue dye, the black dye The anointed, the anointed destined to war That is Papa, Papa. Hoohokukalani The high chiefess Hoohokukalani, The chiefess of loud voice, Reverberating, crackling, sharpened, That is modified and pared down. As leaves worn to thinness Wakea was the resemblance It was Haloa that was theirs, It was Piimai, Wailoa, and Kakaihili...

55

60

65

Having dispensed with the birth of islands, the poet turns to alii ancestry by emphasizing the conch shell trumpet, Ka-pu-ma-eo-lani, pu meaning the conch shell trumpet and eo lani for victory (eo) of the chief(s) (lani), specifying the voice or sound (lono) of war and the tattoo (poni, black, purpleblack) of those destined to war meaning the warrior- chiefs. Teuira Henry remarks that the two alliances of organized representatives to the marae of the god Oro at Opoa (Taputapuatea marae) on Raiatea as Te-ao-uri (Huahine, Tahiti, Maiao, and the Australs) and Te-ao-tea (Rotuma, Tahaa, and Porapora, Rarotonga, and Te-ao-tea-roa), were recognized at sea by the color of banners flown from their canoes as the dark (ao-uri) and light (ao-tea). Their counselors were Paoa-uri for Te-ao-uri and Paoa-tea for Te-ao-tea: Each had one or two great deep-toned drums, called tai-moana (sounding-at-sea), and a great conch-shell-trumpet, called pu-tai-i-teaeha (trumpet sounding over the sea from horizon to horizon), with which they kept track of each oher at sea and signalled... [Henry, Teuria, Ancient Tahiti
1971: 123].

The papa helu genealogy of the Kumulipo cosmogonic creation chant is a standard recognized text which consistently reaches down through migration and settlement history into the period of

28

discovery by Europeans and the change from a set of multiple chiefdoms to a single dynastic monarchy in the early 19th century.
[*Kumulipo genealogy text]: Kupulanakehau Paupaniakea Hoohokukalani Haloa Waia Hinanalo Nanakehili Wailoa Kio Ole Pupue Manaku Kahiko Luanuu 1 Kii 2 Ulu Nanaie Nanailani Waikulani Kuheleimoana Konohiki Wawena Akalana Mauiakalana Nanamaoa Nanakulei Nanakaoko Heleipawa Hulumanailani Aikanaka Hema Kahai Wahioloa Laka Luanuu 2 Kamea Pohukaina Hua Pau Huanuikalalailai Molehai (w) Paumakua Haho Palena Hanalaanui Lanakawai Laau Kahikoluamea Papa Wakea Hinamanouluae Huhune Haunu'u Haulani Hikawaopuaianea Kamole Hai Kamahele Hikoha'ale Kaea Kawaamaukele Hinakoula Kapunu'u Kahaumokuleia Hinakina'u Kekauilani Mapunaiaala Hikaululena Hinamahuia Hinakawe'a Hinakealohaila Hinakapaikua Kahaukuhonua Kahihiokalani Kookookumaikalani Hinamaikalani Hinahanaiakamalama Ulumahahoa Hinauluohia Koolaukahili Hikawaelena Kapokulaiula Popomaili Huahuakapalei Hikimolulolea Kapohaakia Kapoea Manokalililani Kauilaianapa Hikawainui Mahuia Kolohialiiokawai Kukamolimolialoha

1 2 3 4 5 6 7 6 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46

[Piimai (?)] [Kakaihili] [Wailoa]

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47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 67 68 69 70 71 72 72 73 73 73 74

Pili Koa Ole Kukohou Kaniuhi Kanipahu Kalapana Kahaimoeleaikaaikupou Kalaunuiohua Kuaiwa Kahoukapu Kauholanuimahu Kihanuilulumoku Liloa Umialiloa Keawenuiaumi Kanaloakuaana Keakealanikane Keakamahana Keakealani Keaweikekahialii Keeaumoku Kalanikupuapaikalaninui Kamehameha I Kamehameha 1 Kamehameha 2 Kamehameha 3 Kinau Kamehameha 4

Hinaauaku Hinaaumai Hinamailelii Hinakeuki Hiliamakani Alaikauakoko Makeamalamaihanae Kapoakauluhailaa Kaheke Kamuleilani Laakapu Neula Waoilea Akahiakuleana Kapukini Koihalawai Kaikilani Kealiiokalani Iwikauikaua Kanaloakapulehu Kalanikauleleiaiwi Kamakaimoku Kekuiapoiwa Keopolani Kaheiheimalie Liliha Kalama Kekuanaoa Emma Naea Rooke

[1740 (b.d. (?) of Kamehameha I]

[Kamehameha III d. 1854]

With respect to preferred generation count, or years per generation, the 19th century scholars had this to say: ...[T]wenty -five years is assumed as the length of a Polynesian generation, anumber that has been agreed on by several people who know the race well. It has just been shown that a large number of Maori tables fix the number of generations at which the fleet arrived in New Zealand at twenty, or this was further shown to agree with the Rarotonga account. We may therefore say that the heke took place in the year 1350 and that Tangiia flourished in 1250. This will be taken as a fixed date from which to deduce others, and it will be shown that it is confirmed by independent data [Smith,
Percy, Hawaiki: The Whence of the Maori... JPS Vol. 7 1898: 201ff].

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(b) The Rarotongan genealogy of Pa Ariki (Takitumu) as an Atea

Papa Lineage of Chiefs (East Polynesia)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 Atea (from Avaiki) Teuira Teaa Mua Eanga Engi Niua Tamore Ru-roa Ru-poto Ru-maeaea Ru-tapa-tapaiaa Ueuenuku Ueuerangi Tu-ei Maru-i-te-rangi Tapu Angaia-maitu-rangi Tangaroa-tipu-ta-pe Te-pou-o-te-rangi Maro Te-tupua Aranui Runa Ru Aio Peke-te-io Peke-to-ake Peke-tea-tama Ia-tea-tama Iatepo Iateao Ia-maina Ia-te-ata Ia-makaro Ia-tangata Tangatanui Tangatarai Tangata-katoa I-te-atoa-ranga Ia-te-atu Tiki Taito-rangi-ngunguru Tairo-rangi-ngangana Toro-ki-matangi Te-ira-panga Tutarangi (war against Fiji) Papa

[At this time they arrive at Iti (Fiji)} Tutarangi conquered: Iti-nui Iti-rai [Viti, Fiji]

31

Iti-takai-kere Iti-anaunau Tonga Nuku Anga-ura Kurupongi Aramatietie Matatera Uea [Wallis Island] Vairota Katuapai Vavau [Tonga] Enuakura Eremanga [New Hebrides] Manuka [Samoa] 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 Tangaroa-maro-uka Tu-takapu-a-uta Tu-takapu-a-tai Te-arunga Te-araro Te-atoru-aitu Te-atoru-akena Aitu Aokeu Aorai Ao-te-rupe Ao-ki-vananga Ao-ki-atu Rakitu Rakiroa Te-ariki-tapu-kura Moe-itiiti Moe-rekareka Moe-metua Moe-te-rauri m. Ngana-i-te-tupa Iro Tai-te-ariki (~Te-Ariki-upoko-tini) Taputapuatea Ariki-upoko-tini Te-ariki-o-te-rangi Tui-te-rangi Rongo Te-Ariki-upoko-tini Te-Ariki-noo-rangi Rongo-te-uira Te-akariki Rangi Tetumu Te Aio Taparangi Mauri-Rangi Te-Ariki-vananga-rangi Te-Ariki-more-taua Mai-o-taranga-nuku Te-au-tanga-nuku Takave

32

89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111

Tiu-kuporu Te-ariki-eraka Tutu-senga Te-vei Ara-ki-varevare Tingia Rangi Te-Ariki-upoko-tini Vaerua Tautu Iria Aitupao Moeterauri Ako Ieakariki Te-Ariki-upoko-tini Tamaru Mata Teuaroa Taputapuatea Pa-te-Pou (d. 1855) Te-Ariki-upoko-tini Upokotakau (w) Taputapuatea

[*Note: Cp. 73

Kamehameha III d. 1854]

Applying the generation count of 25 years per generation places Atea -Papa (Rarotonga, Takitumu) 109 generations before Pa-te-Pou in comparison to Kamehameha III (Kauikeaouli, son of Kamehameha I) at 73 generations from Wakea -Papa., or 2,725 years (Atea) to 1,825 years (Wakea), which is a difference (or discrepancy) of 900 years. If the generation count is lowered to 20 years per generation then the difference would be 2,180 years (Atea) to 1,460 years (Wakea) as 720 years. For applicable dates, using the birthdate of Kamehameha III as

1814 A.D., the Wakea dates (Hawaii) would be between 11B.C. (25-year/1,825) and 354 A.D. (20year/1,460), and Atea (Rarotonga) between 914 B.C. (25-year/2,725) and 366 B.C. (20-year/2,180).

Does the discrepancy immediately reinforce an impression that Polynesian genealogies are historically unreliable since the time sequences are too variable between versions, i.e., Hawaiian Wakea versus Rarotongan Vatea ? As Sir Percy Smith said a century ago as he mulled over these same traditions: If Polynesian traditions cannot be reduced to the proper periods to which they have reference, they will never serve the purposes of history. They will remain a series of incongruous [Smith, S. Percy, Hawaiki: stories... such an event occurred long ago, or very long ago, or in the time of such an ancestor. If we are ever to arrive at dates in Polynesian history we must trust to the genealogies
The Whence of the Maori: Being an Inroduction to Rarotongan Maori Traditions [Journal of the Polynesian Society, Vol. 7, 1898: 201]. History, Part II. Idenitification of Place Names in

33

Does it help the situation at hand to look at other comparable versions? For example, the Mangarevan Atea recitation places Atea on the junior line, whereas Hawaiian and Rarotonga (Takitumu) versions treat Ateas successors as the senior line, However, Sir Peter Buck emphasized or explained

that Polynesian genealogies use Atea for commencement of divine, rather than human, ancestry of the alii. ruling chiefs, who are in real life incarnations of the gods and themselves to become deified ancestors after their death. Regarding the senior (Rarotonga, Cook Is.) and junior (Mangareva, Austral Is.) lines, Te Rangi Hiroa [Sir Peter H. Buck] remarked:

In the two lines, divine commencement is given to Atu-motua, Atu-moana, and Tagaroa on the senior, and by Atea , on the junior line. These four were never actual temporal kings of Mangareva

as stated by the French

dictionary. They were shared by the ancestors of other Polynesian groups of gods and suggests
[Buck, Peter H., Ethnology of

before Mangareva was settled. The native history accepts these names as those that the human kings of Mangareva commenced with Tagaroa-hurupapa
Mangareva, Bishop Museum Bulletin 157, 1938: 16].

On Mangareva this position of Ateas junior line of ruling chiefs is in a sequence of descendants for 33 generations (to 1900 A.D.): 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23

Atea Keke Ha [Cp. Hawaii, Haloa, grandson of Wakea] Hei Rogotope Pepeiuru Anua-motua Matagi-hakaparo Rikitea Tama-heka Rikigaro Tevero-o-te-ragi Hare-iti Te-ua-o-hahanui Touruga Oho-a-Touruga Iravaru Tamahaga (Te-rua-Iravaru) Ape-a-Tumapu Irahape Terikihou Viriga-o-Terikihou, f = Tekurou, m. Matara, f m. Meihara Tuarua, m. (of the senior line from Atu-metua) 34

24 25 26 27 28 29 30 32 33

Pokau Ohokehu (Okeu) Te Makorotau-eriki Te Magi-tutavake Te Akariki-tea Te Oa Te Ma-teoa Te Ika-tohara Te Ma-pueteo

While the generation count positions Atea (Mangareva) between 825 [25 yr.] and 660 [20 yr.] years before 1900 A.D., roughly between 1075 A.D. and 1260 A.D., what may be significant is that Ha as grandson of Atea is comparable to Haloa, son of Wakea (Hawaii) [Cp. Faaroa,
son of Atea and Fakahotu (Tahiti] and Hoohokukalani (Hawaii) Haloa-naka was actually the first infant as a

taro stalk (ha-) preceding the human birth of Haloa, son of Wakea.

The Tahitian account favors the

representation of Atea as a divine, rather than a chiefly, ancestor (per the view of Te Rangi Hiroa). At the same time, traditional migration history credits Miru and Moa on the senior line of chiefs with the first settlement of Mangareva from Hiva, i.e., the Marquesas Islands: When Miru and Moa arrive here, this place had no people. Also there were no tall trees from the beach to the foot of the mountain. Bare stood the land. Therefore Miru and his younger brother Moa return to Hiva
(*italics mine)...The native history contains no definite statement about the

arrival of the first people to settle permanently in the Mangareva Islands, but it is assumed that Tagaroa-hurupapa came from some distant region... ...a fishing people were those people (italics mine) [Ibid.: 21].
...(26th generation on the senior line)...Tururei, who figures as the twenty-

sixth generation on the senior line...had a son named Nono. In the time of Nono, Te Tupua and his sister Hua arrived in Mangareva from Rarotonga
(italics mine)...Te Tupua had fought over land in his own country against a

grasping chief named Epopo,and, having been defeated, he fled with his sister to find refuge in Mangareva. Hua married Nono, and some time after his sisters marriage, Te Tupua returned to Rarotonga. [Ibid.: 21] Comparison with the Takitumu lineage (Rarotonga) shows Te Tupua listed in the 23rd

35

generation from Atea on the line down from Atea and Fakahotu (Raro-tonga). The 23rd generation from Atea on Mangareva shows Matara on the junior line marrying a chief from the senior (Atu-metua) line.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 Atea m. Tauira Teaa Mua Eanga Unga Engi Niua Tamore Ru-roa Ru-poto Ru-maeaea Ru-tapa-tapaiaa Ueuenuku Ueuerangi Tu-ei Maru-i-te-rangi Tapu Angaie-maitu-rangi Tangaroa-tipu-ta-pe Te-Pou-o-te-Rangi Maro Te-Tupua... Papa (Rarotonga, Takitumu)

Tururei on the senior line [*not shown above] of Mangarevan ruling chiefs appears in the 11th generation from Atu-metua, but no mention is made of his son Nono. In the 12th generation the sons of Tururei are listed as Tavere and Taroi. This generation would coincide with the 10th on the junior line

from Atea occupied by Rikitea, or 24 generations before 1900 A.D., which date used to gauge time depth would place Te Tupuas journey from Rarotonga to Mangareva about 480 A.D. (20 years per generation) or 600 A.D. (25 years per generation), and the time between Rikitea and ancestor Atea in Mangareva as 10 generations between 280 and 350 A.D., neither of which would match the position of Atea ~ Wakea ( ca. 853 B.C.) for Raro-tonga, or Hawaii (between 17 B.C. Liaikuhonua/ Kumulipo and 178 B.C.
Kumuhonua](Hawaii)

[*Note: The Kumulipo/Kumuhonua Hawaiian versions have not been fully introduced at this point of the discussion of Atea versions in Polynesia]. Following Peter Bucks admonition not to treat Atea as a person but a divinity when considering alii genealogies, it should also be said that Tahitian traditions treat Atea as a divinity, but on Huahine the name belongs to a district Atea named for the son of Hutu-hiva, daughter of Tu-tapu, arii of Raiatea. She was the wife of Te-ao-nui-maruia, high chief of the first dynasty that reigned in Huahine [Henry, 1971: 100].

36

Atea (Vast Expanse) as the Tahitian divinity is equivalent to Hawaiian Wakea as Sky Father. The Tahitian account of Tanes struggle with Atea while sailing on his canoe with wife, Aruru [which Hawaiians
would call Halulu, one of Kanes white birds] across the sky brings back the celestial content into the

cosmogonic aspect of ancestry. Tane turns to Ruanuu, another son of Atea, who reminds him that Atea is Tanes father and struggling against him will be to no avail. This attention given to Ru as son of Atea is reminiscent of the Tuamotu emphasis in the Atea traditions, as in song: Vatea te i runga Fakahotu te i raro Areare kura e Ru e Kau mihi te tama. Vatea the one above Fakahotu the one below To hold the child Ru Is love for the son in my heart. (Recorded on Vahitahi atoll, 1960)

In another Hawaiian variant of the Akea (Wakea) tradition, Luanuu (< Ru) is mentioned:

Mai i Akea ua pahono ia Waiho wale kahiko Akea He ahiahi kapu no Akea No Akea kahiko ke ahiahi... From Akea was the land fastened together Akea remained unknown in ancient times, And evening sacred to Akea, To Akea of old belongs the evening Hoi a iho no e Akea, Hanau Haloa ka maka o na Lii... Returned (Papa?) thus Akea Whereby Haloa was born, the beginning of chiefs... 37

Apapa ia Wakea o ka papa-ku, O ka papa noho ana o Wakea, Noho Wakea i ka papaku o Huli Kaiakea.. Beneath is the residence of Wakea, Far below earths crust, The place where Wakea dwells, Wakea lives at the foundation of Huli Kaiakea; O Wakea, O Luanuu O Kahiko ka lani O Akea ka lani...

Wakea, Luanuu, and Kahiko were chiefs; Akea is of the heavens.

[Fornander Col. VI: 363, 379, 420, 449-450; Acc. Po.Race: I:17].

In the comparable Tahitian version of Ruanuu as son of Atea and Hotu, the following is on record: Te mata o Atea a taupe i raro i te mata o te vahine ra, o Hotu, fanau maira o ta raua, o Ru-te-too-rai, o Ru-arai-rai, o Ru-i-totoo-i-te-rai, o Ru-i-taai-i-te-fenua e ioa anae teie no te taata hoi, o Ru i tuha i te fenua i raro ae i na otia fenua, te Hitia-o-te-ra, te Tooa-o-te-ra, te Apa-toa e te Apa-toerau, e te Hiti-i-toa, e te Hiti-i Toerau

The eyes of Atea glanced down on those of his wife, Hotu (Fruitfulness),

and they begat

Rute-too-rai (Transplanter-who-drew-the-sky), Ru-afai-rai (Transplanter-the-raiser-of-the-sky, Ru-i-totooi-te-rai (Transplanter-who-expanded-the-sky), Ru-i-taai-i-te-fenua (Transplanter-who-explored-the38

earth); all these names are

for one man, Ru, who divided the earth in east, west, south,

and north; and southeast, northeast, southwest and north-west. {Henry, Teuira, Ancient Tahiti, 407]. This son Ru of the Tahitian sky divinity Atea lived with Rua-papa (Rock-chasm), wife of Ru from which union came the several Maui, sons of Ru and Ruapapa: Maui-mua Maui-roto Maui-taha Maui-potii Mauiupoovaru Mauitiitii First-Maui. the first priest in this world Inner-Maui Side Maui Girl Maui ~Hinahinatotoio Maui with eight heads Maui (who drew up the sky, noosed the sun)

(same as Mauipufenua Maui of the earth clod)

Ru is one who tries to lift up the sky, Rumia, for Ana-iva (Betelgeuse in Orion), but the effort causes his innards to become the clouds in the horizon of Borabora, called Ruanuu-a-Ru. So it is Maui who goes up through the tenth sky where Tane lived and kept a basket of shell tools: The coconut shell was what drew out the face of the sand of Atea to the Morning Star [Taurua poipoi] (emphasis mine) A long Turritella shell drew out the face of the sand of Atea to the evening star [Taurua ahiahi]. (emphasis mine) It was a prickly shell that drew out the face of the [Ibid.: 411] Tane then called a little white sea-swallow [Pirae-tea] to perch on his shoul-der as he came through ten skies back to earth continuing to work until the sky (Atea) was detached from the earth, and light came into the world [Ibid: 412]. The arms of the great octopus, Tumi-rai-fenua, who was conjured to death by Rua-tupua-nui, became detached from the sky, and they fell away south, and the great octopus became the land, which is Tubuai [of the Austral Islands] which remains there to this day [Ibid: 412-413]. This was the period when the people erected their first temple. It was built at Opoa in Havaii [Raiatea], and was dedicated by Maui, the first priest, to the great Taaroa (emphasis mine) [Ibid.: 413] sand of Atea to Castor and Pollux [Pipiri ma]. (emphasis mine). It was a sharp-edged shell that spread out the face of the sand of Atea to Mercury [Taero] (emphasis mine)

39

Then Taaroa placed as a right eye for Atea, Taurua [Venus] who runs in the evening...and Taaroa placed as left eye for Atea, Taero [Mercury] (emphasis mine) [Ibid.: 417] It is the last line describing the lifting of Rumia that interprets how the long night may be considered as a lifting of the sky (Atea) by his sons, Tane and Ru, and grandson, Mauitiitii (Raiatea, Tahiti) that may help with the problem of solving discrepancies in generation counts of several Polynesian Atea/Vatea versions that differ by 600 to 900 generations, which in this statement by Teuira Henry, numbers the long night in the millions. This was the ending of the millions of nights of the long night of 412] Between Atea and Te-tumu (Rarotonga, Takitumu) are 80 generations before the name Aio is repeated for a newborn chief. About 1600 to 2000 years from the time of Atea, a Rarotongan chief was named Tetumu, meaning Foundation, Source, in the 80th generation. Just before that time the chief whose son became Tetumu was Rangi in the 79th generation from Atea, both of whose names mean Sky (Rangi-atea) , suggesting that the priests on Rarotonga may have known that in the 80th generation, 2000 years would advance a calendar shift when the sun appears before equinox sunrise in another constellation rather than the one it has occupied for the past 2000+ years and which it would occupy at the equinox (Papa and Wakea at the equator) for approximately another 80 generations (2,000 years) in another constellation. Rumia [Ibid.:

1 25 26 79 80 81

Atea (from Avaiki) Ru Aio Rangi Tetumu Te Aio

Papa

[Rarotonga]

What this suggests is that the numbers were, perhaps, based on the sidereal lunation of 27.3 nights (Kane nights) to equal one sidereal month (counting stars that transit the local meridian until the next
transit), e.g.:

40

1-2 2-3 3-4 4- 5 5-6 6-7 7-8 8-9 9-10 10-11 11-12 12-13 13-14 14-15 15-16 16-17 17-18 18-19 19-20

27.3 54 81 108 135 162 189 216 243 270 297 324 351 378 405

+ + + + + + +

27.3 27.3 27.3 27.3 27.3 27.3 27.3

= = = = = = = = = = = = = = = = = =

54 81 108 135 162 189 216 243 270 297 324 351 378 405 432 459 486 513 = 540

+ 1/3 + 1/3 + 1 = 109 [Pa-te-Pou ] + 1/3 + 1/3 + 2 = 191 + 1/3 [2,160 years = precession] + + + + + + + + + + + + 1/3 3 = 273 1/3 1/3 4 = 1 sidereal year = 355 1/3 = 1 Saturn synodic cycle 1/3 5 = 1/3 1/3 6 = 1/3, etc.

+ 27.3 + 27.3 + 27.3 + 27.3 + 27.3 + 27.3 + 27.3 + 27.3 27.3 27.3 27.3 27..3

437
[4,320 years =precession 2]

432 + 459 + 486 + 513 +

519

This is the Indic calendar round which stops at 432 in a process of doubling sidereal month numbers, increasing in multiples thereafter of 10 to 432, 000 years as a number of the Kali Yuga. The process by which this accumulates in calendric counting enables one to see that the number 108 as the 4th month (sidereal luna-tion), i.e: 4 x 27 moon nights = 108, or 54 days doubled, or the generation from Atea in which Taputapuatea was born (108th generation), and the 109th as that of Pa-te-Pou ( about the
time of Kauikeaouli, Kamehameha III in Hawaii), which by generation counts (25 years per generation) would be

about 2700 years (108 generations, Taputapu-atea) or 2725 years (109 generations, Pa-te-Pou) since Ateas generation, or, if using the 20-year per generation count, then 2,160 years (108 generations,
Taputapuatea) or 2,180 years (109 generations, Pa-te-Pou).

It suggests that 2,160 years for 108 generations based on sidereal calendrical reckoning is one small click in the clock of the precession of the equinoxes (21,600 years = 10 clicks, or 25,920 years = 12 clicks), while 378 days in one sidereal year is the 14th month x 27;3, or one synodic cycle of the planet Saturn [Makulukulu (Hawaii)] brother of Wakea (celestial equator, zenith at noon)], and if the right eye of Atea (Tahiti) was Venus in the evening, given to Atea by Taaroa and the left eye was Mercury, which follows the sun, both of which are inner planets (Venus and Mercury), the difference between the Saturn synodic cycle of 378 and the transit of a select star in 351 sidereal days (= 1 sidereal year) is about 27.3 41

days between transits. How many millions of nights passed over the earth before Maui helped Tane and Ru bring down the old sky dome of Rumia in which their father Atea had lived, which means they restructured the house in which they lived as to time in space? How old is the regard of the Old World for Mercury, Venus, and Saturn, and what happened to Jupiter, who also lived in the same house at night, morning and evening and out of sight in daylight? The significance of the celestial aspect of Polynesian genealogical tradition, which to some extent exists in the realm of the physics of time and motion in space, is given subordinate consideration to the importance of tribal origins and the range of authority within established borders of territory. For example, with regard to Aio. son of Ru, son of Atea, and Te Aio in the 26th generation from Atea, what is remembered of them in tribal history? Aio, a tribal name. According to tradition, the original Nga-Aio tribe consisted of 140 men, who accompanied Karika from Manuka (Manua) when that famous chief was forced to flee from that island. Karika arrived at Rarotonga some time after the arrival of another celebrated chief and voyager named Tangiia-nui, and after residing for some time on the island, he departed taking with him the whole of his followers. Tradition further states that they went to an island called Iva-nui, where they were said to have been destroyed

by the Ivans. Thus it was said that the original (emphasis mine) Nga-Aio tribe perished, and
that the name was preserved by Tangiia-nui, and certain families who resided on the northern portion of the island were always referred to as Nga-Aio [Savage, 1962: 13].
Manuka, one of the Avaikis mentioned in tradition. Karika, the

ancestor of the Ngati-Makea-Karika famiy originally came from this island. According to tradition, this chief was forced to leave his home through wars with is cousin, Karika-Tuakana. After leaving Manuka (Manua), Karika sailed the seas and visited many lands. He finally arrived at Rarotonga some time after after Tangiia had been in occupation, and joined Tangiia, but history states that he did not remain long at Rarotonga. He left with the whole of his followers, and, as the Ngati-Karika say, he died in an unknown land [Ibid: 140] Manua. God of the underworld and the underworld itself.

With Manua dwell spirits of chiefs and priests, who wander among beautiful streams and groves of kou trees and subsist on lizards and butterflies. His sister was the goddess Uli and his brother, Milu. [KPK: 51; Rice, Legends: 43; Kalakaua, Legends: 39; in Johnson,
Encyclopedia, mss.]

42

Another related tradition from Hawaii with multiple island parents is the Birth of Islands chant by Kahaku-ku-i-ka-moana from the same period, which is a variation of the theme of the primal pair.

Summary
The Hawaiian koihonua (genealogy/mele) cosmogonic traditions of Papa and Wakea from the mythical period supply geographic locations of Polynesian settle-ment. The normal pattern was a west

to east flow of migration below the equator until voyagers came north, settling in Hawaii although approach from the north by other migrants cannot be totally ruled out. Kuaihelani, the Hawaiian ancestral homeland seems to be in more than one place; one farther west of Tahiti, the homeland of Aukelenuiaiku, in that part of West Polynesia where there were salt-water crocodiles, such as Aukeles lizard grandmother, Mooinanea, seems to have been. She comes into her cave from the sea. favoring the location of Kua-i-helani in a region west of the Society or Cook islands, nor could it have been in Tonga or Samoa where there are no salt-water crocodiles (moo). For this reason the Aukele-nui-aiku migration legend seems to come from a period when Polynesian migrants were moving from Melanesia and the Torres Straits through a region where they found the southern Cook Islands on the way to the Society group whereas another west-toeast migration from the north, from Tonga-Samoa, bypassed the lower latitudes, probably encountering the northern atolls (Tongareva) on the way to the Marquesas and the Tuamotu group. Aukele is told by his grandmother that she has already been, not only there, but in latitudes far to the south.

B. Early Polynesian Migrations between West and East Polynesia in Hawaiian Tradition: Aukele-nui-aiku of Kua-i-Helani

The legend of Aukele-nui-aiku had its origin in the land of Kuaihelani.

Iku was the father, a great chief, and Ka-papa-i-akea was the mother. They had twelve
children. Aukele was the youngest of the boys and the eleventh child. Because Iku favored Aukele his brothers and younger sister hated him. His older brothers were athletes who loved competition in wrestling and boxing, to which Iku forbade Aukele to go, but Aukele disobeyed him and went..

43

Aukele met his brothers, defeating them all, causing the oldest brother to revenge himself by throwing Aukele into a pit leading underneath the ground to a cavern by the sea, a place for punishment by the village for anti-social and criminal behavior. When Aukele dropped into the cave he noticed there were two men already there as offerings to the sea reptile, Moo-i-nanea, who came into the cave on the high tide promptly eating them, meanwhile sparing Aukele, whom she recognized as a grandson. She commanded him to bring her two ape leaves, from which she divined for him two lands: Here are two lands on these two ape leaves, a large land, and a small land; a warm and hot land, and a cold land. These two lands, however, Holaniku and Holanimoe, are very beautiful lands and they possess everything necessary for the comfort of mankind; they possess food, fish, sugar-cane- potatoes, bananas, awa, breadfruit and all other things good to eat,, ...This land, however, pointing to one, during six months is lighted and during six months it is in darkness; dont go there, for you will be killed; because, before you come to this land you will have to cross a green sea, after that is passed, you will come to a red sea; dont go there, for you will get killed; because in the days before I was married I traveled over this land, and now I am old, yet I have not completed its entire circuit. The name of this land is Kalakeenuiakane... ...The mountains are so high that the stars appear on them. and there are very few people living on it. The owner of the land is Namakaokahai, a chiefess, and she has four brothers: Kanemoe, Kaneikaapua, Keapua, and Kahaumana. She has two servants, Upoho and Haapuainanea. Those who guard and watch over the land are Moela, a dog, and three birds, Manuea, Kiwaha and Halulu. These are all the people who live on the land; there are not many, because the people are devoured by the ghosts. ...She made a box to hold the god of Aukele-...who was Lonoikaoualii, she said...With this god you will conquer and become possessed of the land that I have just described. Here is your food and meat; it is a laukahi. This leaf is wholesome; as soon as you touch it to your lips your hunger is satisfied; and when satisfied you can go without eating for a period of four months...then (she) took up an axe and a knife and put them into the box. The lixard next cut off its tail and gave it to the grandson, saying: This is my real body, which you must take with you. Here are also my pau of feathers and my feather kahili which shall act as your preserver when you meet your cousin. She was Na-maka-o-kahai...

44

Eventually the family left Kuaihelani and found the land of Kalakee, of which Namakaokahai (older sister of Pele) was high chiefess (i.e., Borabora).
[Fornander Collection (FC): 32-42]

Analysis:
The aftermath of the voyage leads to two important events: (1) Aukele marries Namakaokahai and goes off to the upper world to find the Kane (Milky Way) Namaka-o-Kahai knows Aukele- as Kanaka-o-kai. (2) Aukele becomes interested in Pele, Namakas younger sister, causing a rift between the sisters, eventually leading to Peles departure from Borabora and her migration to Hawaii to find a home more suitable for herself and the Hiiaka sisters. Water of Life of

The result is a sequel voyage from Borabora across the equator to the north on which Aukele does not go, although Namakaokahai follows Pele,interrupting the journey off the southeast coast of Maui, causing Peles death and regenera-tion as the volcano goddess.

(1)

The Pele Migration:

Ke Kaao a Pele i Haawi ia Kamohoalii i ka Haalele ana ia Kahiki

10

Ku makou e hele me kuu mau pokii aloha Ka aina a makou i ike ole ai malalo aku nei Ae makou me kuu pokii, kau i ka waa Noiau ka hoe a Kamohoalii Aeae, kau i ka nalu-He nalu haki kakala He nalu imi ana i ka aina e hiki aku ai; O Nihoa ka aina a makou i pae mua aku ai Lele ae nei makou, kau i uka o Nihoa O ka hana no a kou pokii, a Kaneapua O ka hooili i ka ihu o ka waas a nou i ke kai Waiho anei o Kamohoalii ia Kaneapua i uka o Nihoa;

45

Noiau ka hoe a Kamohoalii A pae i ka aina i kapa ia o Lehua;

15

Huia iho nei ka waa a Kamohoalii E kii ana i ko lakou pokii, ia Kaneapua, i Nihoa Pili aku nei ka waa o Kamohoalii i uka nei o Nihoa Kahea aku nei i ko lakou pokii, ia Kaneapua E kau aku ma ka pola o ka waa

20

Hui iho nei ka ihu o ka waa o Kamoho-alii He waa e holo ana i Niihau Kau aku nei o Kamohoalii i ka laau, he paoa E imi ana i ko lakou aina e noho ai o Kauai Aole nae i loaa

25

30

Kau mai la o Kamohoalii i ka laau he paoa Oahu ka aina Ia ka ana iho nei o lakou i Aliapaakai Aole nae he aina Ke ku nei makou e imi kahi e noho ai A loaa ma Peleula A Kapoulakinau ka wahine A loaa i ka lae kapu o Makapuu Ilaila pau ke kuleana Imi ia Kanehoalani

35

A loaa i ka lae o Makahanaloa He loa ka uka o Puna; Elua kaua i ka kapa hookahi Akahi au a ike--haupu mau, walohia wale E Kanehoalani e-e E Kanehoalani e-e Aloha kaua! Kau ka hoku hookahi, hele i ke ala loa Aloha kana kuku kapa a ka wahine! He wahine lohiau, nana i ka makani He wahine lohiau, haupu mai oloko! Aloha, Oahu e-e! E huli ana makou i ka aina mamua aku, Kahi a makou e noho ai Aloha o Maui, aloha e! Aloha o Molokai, aloha, e! Aloha o Lanai, aloha, e! Aloha o Kahoolawe, aloha, e! Ku makou e hele, e! O Hawaii ka ka aina

40

45

50

46

55

60

A makou e noho ai a mau loa aku; Ke ala a makou i hiki mai ai, He ala paoa ole ko Kamoho alii Ko Pele, Ko Kanemilohai, ko Kaneapua Ko Hiiaka, ka noiau, i ka poli o Pele I hiki mai ai.
[From Emerson, Nathaniel B., Pele and Hiiaka, 1915]

We stood to sail with my kindred beloved To an unknown land below the horizon; We boarded, my kinsmen and I, our craft, Our pilot well-skilled, Ka-moho-alii. Our craft oermounted and mastered the waves The sea was rough and choppy, but the waves Bore us surely on to our destined shore-The rock Nihoa, the first land we touched; Gladly we landed and climbed up its cliffs Fault of the youngster, Kane-apua He loaded the bow till it ducked in the waves; Kamohoalii marooned the lad Left the boy on the islet Nihoa And pilot well-skilled, he sailed away Till we found the land we christened Lehua Kamohoalii turned his canoe To rescue lad Kane from Nihoa Anon the craft lies off Nihoas coast; They shout to the lad, to Kaneapua Come aboard, rest with us on the pola Kamohoalii turns now his prow, He will steer for the fertile Niihau. He sets out the wizard staff Paoa, To test if Kauais to be their home; But they found it not there. Once more the captain sails on with the rod, To try if Oahus the wished-for land; They thrust in the staff at Salt Lake Crater, But that proved not the land of their promise We went to seek for a biding place, And found it, we thought, in Peleula-Dame Kapo--she of the red-pied robe-Found it in the sacred cape, Makapuu; The limit of our journey by land, We looked then for Kane-hoa-lani And found him at Makahanaloa Far away are the uplands of Puna; One girdle still serves for you and for me. Never till now such yearning, such sadness, Where art thou, Kane-hoa-lani?

10

15

20

25

30

35

47

40

45

O, father Kane, where art thou? Hail to thee, O father, and hail to me! When rose the pilot star we sailed away Hail, girl who beats out tapa for women-The homecoming wife who watches the wind, The haunting wind that searches the house! Farewell to thee, Oahu! We press on to lands beyond, In search of a homing place, Farewell to thee, Maui, farewell! Farewell to thee, Molokai, farewell! Farewell to thee, Lanai, farewell! Farewell to thee, Kahoolawe, farewell! We stand all girded for travel; Hawaii, it seems, is the land On which we shall dwell evermore. The route by which we came hither, Touched lands not the choice of Paoa Twas the route of Kamohoalii Of Pele and Kanemilohai Route traveled by Kaneapua And by Hiiaka, the wise, the darling of Pele Who came here.

50

55

59 59 60

Comparative Summary:
The genealogies of West Polynesia trace Kaituu (~Aitu ~ Aiku) , ancestor of Aukele-nuiaiku [Hawaii] ) to Uvea, from which the Kaituu migration claims Ubea (~Uvea), as the ancestral homeland of the Rennellese people in the Solomon Islands. The latitude of Rennell and Bellona is about 12 d. South latitude farther south than the farthest southern point of New Guinea in the Coral Sea. The story goes: ...Now man comes, led by Kaituu of Ubea, known to all the people of Rennell and Bellona and venerated by all of them except those few belonging clan....Kaituu died of old age on Bellona, and was buried at
and Torben Monberg, From the Two Canoes: 52-60, 173, 199].

to the Taupongi Peka...[Elbert, Samuel H.

48

From Rarotonga comes a reference to the Aitu people as coming to the Cook Islands from the east, probably the Society Islands: Aitu, the name of certain ancient tribes who came from the east and settled on many of the islands. According to tradition, some of the Aitu tribes settled on the islands of Aitutaki, Atiu and Mangaia. At Aitutaki they were eventually destroyed or driven away. At Mangaia they

were from time to time slaughtered in order to provide sacrifices to the gods. There still exists at Mangaia the remains of a great oven named te-umu-Aitu where large numbers of these people were cooked after being slain.
[Savage, Stephen, A Dictionary of the Maori Language of Rarotonga, 1962: 13].

Aitu is listed in the 50th generation down from ancestor Mua in the Takitumu genealogy of
ruling chiefs on Rarotonga: [Nicholas, Henry, Genealogies and Historical Notes from Rarotonga, Part 1 Journal
of the Polynesian Society, 1909: Vol 1No.1: 20-29]

This raises the interesting question of the Kumulipo (Hawaii) papa helu recitations listing Mua within a larger chiefly lineage descending from Laiilai (with Kii and Kane). The line from Mua, however, is

preceded by that of the line from Ariki, preceded by two other sets of a greater lineage from Kupololiili-, which is sectioned into Kupo- and Polo within Kupolo-Liili. Altogether they are part of a line of titled chiefs that continued as Kupolo-liili-alii-muaoloipo descending from Lailai (wahine) and two husbands: Kane, a god, and the other, Kii, a man. The line from Lailai (wahine) descends from her first son with Kii (kane), Kamahaina who marries her daughter with Kane, in the generation after her. [*Cp. Tamafaigaa [Samoa]. This begins the senior line of chiefs from Kiis son (Kama-haina) and the junior line with Kanes daughter, Halia, from whose son (grandson of Kii and Lailai), Loaa in the third generation starts a papa helu recitation of 400 generations until Makii. [*Cp. Makii-lohelohe, a ritual in the luakini temple].

(3) The Kumulipo Geneaological Recitation from Lailai, Kii, and Kane
La'ila'i calm Ki'i (1) first man Kane (2)male god Kamahaina Hali'a

49

Kamahaina Loa'a Le Kulou Nau A'a Nahu Pono Kalau Pou Pae Hewa Maku Wala Piha Mu Nawai Wawa Kua'i Lu'u Mai Mai'a Lana Pulu obtain do no work bow, kneel dare bite right, just leaf thatch post, pillar row, heiau time firm tilt backwards full silent sound, waters

Hali'a Kanu Haliau Hehe Mai Luke Pono'i Maina Kalai

recollection plant carry, time do no work bird, laughter here ? wrath carve build Kukulukulu, pillar stars, Antares ha, stem; a'a, fibrous mai, chew nahu, birth pain 'ina, birth fluid hali-au ka-le

Nakelea purification rite Kamau continue

Kalawe carry

come, go,chew Kale

Pulepule prayer

one's own ku-, stand

Kulewa move in space Kune Poulua post pit Paeheunui great wings

Kukulukulu Ki'eki'e high Kulu Niau Pihapiha Kuku Hele go

Ha'a'a friendship

raindrop, dewdrop coconut midrib filled put up, stand hele, tie life, spirit -le'a, clear kuku, thorn

Kunewa reel, stagger

sound, channel Hanehane dive, dip into come toward banana Paua float sennit, tinder

back, supreme 'A'anai rub, polish Lu'ule'a lu'u, dive Mai'a Kilo banana gaze, observe pulu, wet bivalve, mussel Paepae level platform Lepe'a ? Lelepe lele, leap; pe, drenched Lelekau leap, set Lelemau Umala Mahili Maka braid ka'i, lead eye, face, bud leap, continue ma'u, damp sweet potato mala, garden

Lanalanafloat, rope Puluka drenched Pulukene drenched Pulumakau drenched Pulukea drenched Nekue rub Nakai seas Kuleha do no work

Napo'o heads

50

'Ike Mala Eho Ehoku Kinohi Ponia Meua

see, know garden

'Ao'ao side Hui Puiki Pulanaia Malaia Muala Luka Maukele Ho'ohuli Memeha Kua Kuawa Ko'uko'u Pekau Mahuli 'Imi 'Oli'oli Le'awale Manoa Lauahi Mau Maua 'Ena 'Ena'ena Ahi Kulewa Kuakahi Pahila Ho'ohila Lukau Haluku Kalaku Kealaula Naia peace inheritance mua - first lukaluka/lupalupa, luxuriant growth ma'u, damp 'alu, slack turn oma - nurse at breast ? Haho'oili meet, join gird on malama, care for floating object

Malama moon, month Ehoaka 2nd moon full moon decorated anointed meu, track Keoma round adz

mark boundary Pulama warm

luluka, peace

Mamau mau, continue to solitary back shout damp wing turn find bright

Meualua track, pitted Ho'olana to float Ho'omeha Pula Ko'u Meia Huli Loa'a Huhu Kuamu silent damp ? turn cp. Loa'a,4 termite larva single joint, shoot

damp, wet

ko'u, speak

Kawala scattered

joy. clear broad, free from tabu fire-branch continue continued red burned red fire space, air greatgrandparent iholena banana to embarass taro leaf slaughter proclaim, release dawn nai'a, porpoise na'i, conquer

Makuma dark clouds Manomano many Kini Leha Pua Wela Maiko many do no work flower, flock hot sugar cane

Pua'ena red flower

Maikokahi sugar cane Maikolua sugar cane Hilahila shy Kelau Paio Paia Keala Piao leaf battle wall path fold, waves

51

Niau Mono Hekau

move silently ? anchor

Kekumu Huluhe Pa'a Kaili Ha Kapala Namu Opuopu Malu Kalino Hulahe Iwia Kulia Koulu Mahea Meia Lulu Lou Apomai Li'ili'i Heleihea Na'alo ? Naele Komo Kauhi enter

source,basis feather, brush firm take

niau, sail quiet

Launie bare of leaves

Ho'opa'a to fasten Kalama lamp Helu Paila Halale Maile Kaiwi Kulea Iau Iaka Makili list, count birthmark noise vine bone successful current, time shadow waterdrop

stalk, 4 ha, exhale smear mumble filled, as calabash shade, peace tie joy bone strive succeed hea, call ? peace hook mahakea, uncultivated land grasp small pu'ili, bamboo rattle pu'ili'ili, pebbles used in divination ulu, inspiration he'a, reddish

Ma'oki cut

Makou red, sunburn

Heamo carrying pole Pu'ili grasp

Heamokau carrying pole Makea ? Pu'ili'ili pebbles Pu'iliaku grasp Mokukapewa cut tail Mokukai'a Milky Way Piala Kiamo Koiele Pa'ele ? carrying pole restless sea blacken

where go? 'alo, evade crevice ua, rain

Heleua hele, circuit

Koikua on the back

Keaho breath ko'i, adz fishing canoe 'iomo, 'iamo, leap into water 'omo'omo, oval 'omo'omo, ridge, crest look abov pray, prayer sun only star track, trace thread lima, hand, 5 meu, blunt Peleiomo Omoomo Nanailuna Haipule Kalahuiwale Hoku Meu Wene Halima ha, 4

Keomo lid Hulimakani wind turn Nanaikala look at sun Kalawela hot sun Kealakau path Kamau continue 'Opala trash, ripe Hali carry

52

Haliluna carry above Halimau carry on Halipau end carry Nunua crowded

Halilalo Halelo Muakau Nene'e

carry below coral spires set first move sideways hawk flight sharp rough hei, net go, bind bone open and shut spears tied meal fall startled numb sea leaf wrapping silent ones mat braid tapa ridge Naele crevice officer, rank continued men's eating house zenith women's eating house 'io, hawk many rough rays (as of sun) bright restrain,control move wa, time life, spirit soft nana, observe narrow mio, move swiftly, as water omiomio, swift lelo, tongue mua, front, forward

Nananaka turtle's back Leleio Oamio narrow channel Ololi Omiomio tapering Aila scorched Heia Ailamua front Ailapau finish Manu Lilio bird tie tight Wiwini Kukala snared Hele Kaiwi Heleupa Makini 'Aina Hinapu Puoho Maele Kai Laulau Namu Moena Hilipo Nao Aiku Maumaua Mua Nu'u Kaio Lehu Kala Wanakau Hulili Kaohi Eiaau Hahane

Ailakau rise, hang

Leheluhe pout Kelemau navigate Kaumau hang,continue Kaukahi hand, one Mauka upland Ohi Ikamu Kalu Lipo Pili gather silent sedge darkness cling, relation

Kalukalu sedge Lipowao forest darkness Pilimau cling, relation Kahale house Kahale'ai eating house Lawai'a fishing Mauaka shadow Wana sea urchin Wanawana spiny Wanamelu soft rays Kaulua February Walaau converse Hanehane spirit

Wanakaulani rays of sun Melu

53

Hawane loulu nut Heleau go, time Hulimea turn, reddish Hulimua turn front Ewa Omali Huelo Niolo Keanu Kaio irregular string, tie tail tall, straight cold hawk

Kuamu Maaku Aiko Newa Ewa'ewa Malimali tie Kaka'i Eiaku Kona Peleau Pueo Mula Emio Alaka'i Ko'iko'i Kuwala Heleaku Keanali'i Ukuli'i Halepo'i Nawai Manamana Huluheu Ka'alo Pau Kinohi Ewalu Eau Uliuli Melemele Po'i Au Puehu Hilo Makali

silence sling, slingstone eat sugarcane club irregular, stretch taboo cord at entrance of chief's house stand southwest volcanic flow owl back and forth mu, silent swift lead weight upside down, fall backward go away cavern coral polyp breaking wave water branching down, fuzz 'io, hawk

Pilimai cling, relation

Haluaka loosen, stretch Kaolo Kapuhi blow, eel Ehio Kaka'i Amo Amoaku Onaho hollow Piliko'a cling coral Mahinahina grey shine Po'opo'o furrowed Omana branch Omanaio Manainai needle Huluemau Kaluli Nakino bodies Nakinolua god bodies Ukiki Uli Mele Lanai Hao thin dark yellow shed force ? sway, swing ? lean, slant stretch cord carrying pole

bear away

Helemai come here

Malana'i southeast wind na'ina'i, conquer pass by hulu, feather finish, end adorned 8 current, time dark, black yellow cover time, current scatter twist string, tie hulu, feather

Pakaikai pound bait Moana ocean Hulu older relative

54

He Makilo Naua Ua Peleu

swish observe Moi slow rain extended

Hoeue Upa Hama Hamahuna Hina Ulukua Kuhinu Pu'unaue Konakona Pelu Mailu Holehole Halulu Luluka Meihiolo Pineha ? Milo Helemau Pulama Milokua Pilia Akua Hulema Piliaiku Ka'ale Nawa Po'ipo'i Hulupehu Malana'opi Kukelemio Ho'iha Kinohili Hiliha Miko

stir up threadfin ? stalk of mahuna taro grey, shine disturbed moon visible in daylight shiny move sums, add chant style strong, muscular fold insignificant, trifle strip, rasp shake peace lean, slant ha, stalk twist, swirl continue on warm cling god ? cling, spirit wave, billow shout cover feather pehu, swollen fold flow swiftly ho'i, indeed braid 4-ply braid salted ho'i, return lana, float hulu, esteemed older relative pili, relation mo'i, remain in one place a while twist, back hold back mo'i, high chief back and forth naua, recite pedigree

Mahina moon Mahinale moon +le ? Pipika Kaohi Kona Kula'a Pahili Keia Makioi 'Aukai cooked yam

Mahinalea moon + lea? Palemo Mahele divide southwest prod, pierce braid dignified fold sail, swim

restrain Kaohiohi

Iho descend, go down Kuamau'u grass

Helehele bind, tie Moekau midnight Huluau feather, hair Melemele yellow Kumuniu coconut tree Amoi Pahilo high chief braid, twist Kunewa stagger Napo'i cover Kulana stance, rank Kakau Pa'ani Lewa tattoo play space, air Holeha rasp, strip

Pihaulu inspiration Kelewa'a navigate Kakio running sore Hulipena turn

55

Mokiweo Kapalama Kapalamalama Wikani Kapehi Hiwa Pano Opelau 'ope, Mahilu Ho'olewa Kumau Papalele Haole Makua Leho Opikana Helemaka Kukuhale Pohakukau Helua Komokomo Po'ele'ele Nuku'ele'ele Mama Hamama Kuemi Opiliwale Ahulimai Maikomo Hununu Ho'olohe Kumaua Ko'iko'i Mau'awa Kelelua Mukana Mahili

seeds lama fence lama fence strong throw sacred black jet black bundle adorn swing stand altar white parent cowry atmosphere beginning build house rock pit enter black night black beak light, fast shut reduced cling, relation turn enter fold hear damp heavy 'awa go double smacking braid

Pakala Kepo'oha Kepo'olimaha Kamakolu Kaluku'u Kahiwahiwa Kakaliholiho Maha Kaene Waiau Kahaka Kukala Kuwahine Kaluakekane Holomau Nahenahe Liko Hinaulu Hinamai Kalani Malie Ho'olua Papakele Papakapa Malele Kulua Kapoulena Mahinu'ele Pelemau Kamanu Nawaikaua Kulukaua Hau Kolokolo 'A'a Mahiopu Wili ?

rough skin 4-headed 4x5=20 thick, as clouds kalu, sedge sacred black fiery side of forehead current perch, shelf rough female second male sail on gentle bud leaf fall fall sky calm north

moki, wrap

ku'u, let down, release

haka, empty space

unsettled ground tapa board scattered 4th moon yellow post shine black lava bird war temple rain dew, frost crawl Sirius to dig twist

56

Kukona Kanawai Lohilohi Apikili Ho'omaku 'Olepe Kala Hulipau Makohi 'O'opuola Niuhuli Ohao Nu'u Lena Ahiahi Ahiahihia Ahiakane Ahiakapoloa Ahiakapokau Ahiakulumau Ahiakamake Ahiaka'olu Pohinakau Moulikaina Ho'oku Manaweulani Ho'omailu Mailu Polehua Pu'ulele Hamohulu Iamama Kuinewa Holopulau Melia Humuhumu

southwest law slow soft spot firm, hard hinged rough end turn dig goby fish whirl force zenith Sirius evening evening Kane moon long night evening, night 17th moon low tide cool evening nightfall spirit stand herbage insignificant insignificant dusk remove lump anoint close prayer stagger sail many honey triggerfish

Naka Hapele Hapeleau Nohilo Nohalau Makau Heleana hele, Hulimakeau Hulimakele Nahalau Nakuli'i Nakumau Helemai Palemo Opihi Ounauna Wanaku Kikala Hapu'u Makani Kilau Honika Hilahea Ho'omaka Nanana Puluea Lehuane Keahu Noelo Noe'ula Noenoe Pilimau'u Hinakona Helepuau Melemele Palamau

shell soft

naka, patterned back

soft stem twist shed hook go turn soil work houses roil, as water wallow come to moon in daylight limpet hermit crab sea urchin rough knot, fern wind ti leaf kiss timid begin insect, spider lau, leaf kunu, broil breath lehu, 400,000 ana, buff kele, navigate turn tide

Laukunu perspire ane, altar

seek to know red mist misting cling grass fall westward go together yellow ripe pu'au, ti leaf stem

Makanewanewa staggering

57

Ukianu Ukinala Ukikamau Ukilelewa Ukinahina Ho'opulu Nahiole Mukiki Kiola Mulemulea Kukawa Kamio Ho'omu Hailau Ho'omauke'a Pulune Kuaua Moeiho Manu'ala Kolealea Hilohilo Maluipo Awaia Ho'ohinu Eapu Ialo Heiau Hei'aumana Pulemo Kaukeoa Helemua Kalele Paepae Keoa Kapouhina Kapouhinaha Ho'opi'opi'o

cold wind irritated continue windy cold wind damp no fire sip, suck throw warm, bitter time flow swiftly quiet, silent broken leaf criss-cross wet rain lie down bird odor play twist calm night pull line to shine appear front temple net ? rafters go forward lean on paving rafter pillar to arch

Nenue Ilimaka Keohoko Laumeki Nilea 'Olo'olohu Kealapi'i Makino Iaia Helelu Maika'iwa Molemole Pamakani Muli Kahe Wailuhi 'Imihia Kawele Kauwewe Hokelona Hoki'i Milo Ohouma Uluoha Makalewa Pi'ioha Ho'ohiwa Maluolua Hi'ilei'ia thrown Kuainea Wamakona Limaauki Puameli Kuamaulu star Pi'onu'u

rudderfish eye fold hair barbed spear weak back and forth climbing path folded while scattered storm petrel smooth blow wind behind flow fatigue found string, tie ti leaf covering sign to get twist call sprouting in air sprouting sanctify furrowed hardship hard ti leaf stem flower stiff arch zenith

Unauna hermit crab

4-pillars Hoku'a'ala

58

Ho'opi'oaka Ho'olahalaha Ho'omahilu Nanewa Nanawa'a Ho'okilo Kumeheu Leleiluna Halekumu Halepaio Halemoeanu Haleluakini Halekuamu Ha'iola Ko'iniho Po'oku Hale'imiloea Pani'oni'o Kealakike'e Oiaku Huini Pa Pana Panakahi Paikekalua Pu'ukolukolu Napu'u'eha Palimakahana Waiakea Kaeamauli Kokoiele Kaholokaiwa Kalelenohinalea

arch spread adorn stagger see canoes track altar above foundation battle house sleep house temple silent prayer life prayer toothed head house wisdom crooked path more, sharper thin, narrow touch divide 1 2 3 4 5 water turtle shell? net? 9 1 2 3

Pi'oanuenue Pulau Makua Peleuwao Oma Leleawa Mainahu Kimonaue Holio Ke'oke'o Mali'i Noio Lauhala Miloha Naku Paleamakau Hilohilo Maiau Kaniho Naihu Aiano Koliau Aliaoe Piliwale cling Heleiamai Ho'okonokono Helemaia Hepahuno Eleiku Maumau Heoioi Aluaku slack Helule Painaina Noakawalu

rainbow many parent peacemaker adz newa, cudgel

observe Pilikamau

pili, cling, relation altar bite move pebbles tie tight white anu, cold tie, string noddy tern hala leaf 4-ply cord reed ward off fear braid, twist fiery paw, nails tooth nose control string wait tie tie drumbeat? east continue more count, list pebble free knot divination

Kalelemauliaka spirit house

dotted, spotted Liho

require knots

Panaakahiahinalea Panaikaluakahinalea Puukoluakukahinalea

59

Napuuikahakahinalea Palimawaleahinalea Akahiakaea'akilolo Paluaakaea'akilolo Puukolukaea'akilolo Puuhakahaa'akilolo Puulimakaeaaakilolo Akahike'ewe Paluake'ewe Paukolu Puuhake'ewe Pulimake'ewe Waiakaeaka'ewe Kamauliakaewe Koieleakaewe Kuaiwaakaewe Henahuno Panakahikenahu Panaluakenahu Panakolukenahu Panahakenahu Lewelimakenahu Paakaeaakenahu Omaulikenahu Koielehakenahu Kuaiwakelekenahu Hekaunano Papio Manu'akele Kaunuka Maki'i Kupololi'ili

4 5 1 2 3 4 5 1 2 3 4 5 6 7 8 9 10 1 2 3 4 5 6 7 8 9 10

Piliamoa Manu Lelekeamo Kelekeleao 'Umikaua Mailo Nihohoe Paliiuka Paliikai Maka'imo'imo Lauohokena Piu Nahinahi Kameha'i Ulupo Newaiku Puhemo Lahilahi Kaukeahu 'Ulalena Eiawale Konukonu Uli Na'ina'i Pilomoku Nahae Welawela Lo'ilo'i Kealo Kukamaka Auhe'e Ha'ihae

pili, wand bird carrying pole steer, navigate 'umi, 10 ilo, sprout toothed upland cliff sea cliff wink, twinkle hair fires body part night increase stone club untie, loosen gentle altar yellow red rain here exact center string, tie shorten pilo, a shrub split hot taro wetland front, face face. eyes fleet departs break of day

put out, as light

surgeonfish great Manu'a shrine temple ritual li'ili, cord, tie

(Kupolo lineage)

60

(4) The Kumulipo Papa Helu Recitation of Kupololiilialii-muaoloipo Lineage

[Genealogical Fragment, from 189th generation after Lailai, Kii, and Kane] Makilo Naua Ua Peleu Mahina Mahinale Mahinalea observe Moi slow rain extended moon moon +le ? moon + lea? threadfin moi, high chief [189] Upa back and forth naua, recite pedigree Hama ? Hamahuna mahuna taro stalk; mahuna, scaly skin Hina grey shine; goddess of the moon Ulukua ? Kaiokahinali'i, deluge 1 [194] [Hinalii, Capella in Auriga] Palemo moon visible in daylight

[190] [191] [192] [193]

[195]

[Genealogical Fragment from 399th generation after Lailai, Kii, and Kane] [*Note: The Mua generations are from 667 to 738 = 71 generations of the chiefs of Kupolo-liili-alii-mua-oloipo]

o o o Kuaiwakelekenahu Hekaunano 40 Papio surgeonfish

(generations between Makilo and Welawela, about 204-205)

Nahae Welawela

hot

Lo'ilo'i taro wetland

[398] [399] [399 = 1 Jupiter synodic cycle] Kaiokahinali'i deluge (2) [400]

[Kaiohinalii tsunami (2) = 399 - 194 (Kaiokahinalii 1) = 205 generations before] [205 generations x 20 years per generation = 4,100 years = tsunami (1) [205 generations x 25 years per generation = 4,300 years = tsunami (1) Manu'akele Kealo front, face [Great Manua] [401]

[Cp. Manua, an island (with Ofu, Olosenga, and Tau); Cp. Manua, God of the underworld and the underworld itself. With Manua dwell spirits of chiefs and priests, who wander among beautiful streams and groves of kou trees and subsist on lizards and butterflies. His sister was the goddess Uli and his brother, Milu. [KPK: 51; Rice, Legends: 43; Kalakaua, Legends: 39].
Kaunuka Maki'i Kupololi'ili Kupoka [348 [351 [365 [378 shrine Kukamaka face. eyes Auhe'e fleet departs Ha'ihae break of day Milio tie, delay maki'ilohelohe Kupolo + Liili lineages Kupo, title (?) [405] [402] [403]

temple ritual li'ili, cord, tie ?

= 3 x 116 days = 3 Mercury synodic cycles in 1 lunar year = 354 days] days = 13 sidereal months = 1 sidereal year] days = 1 solar/tropic year] = 14 x 27 days = 14 sidereal lunations = 1 Saturn synodic cycle]

61

[378 + 27 days = 15 sidereal lunations = 405 days] [399 days = 1 Jupiter synodic cycle] Kupokanaha Kupone'e Kupohaha Kupoko Kupo-e Kupou Kupolele Kupololo Kupolili lili, Kuponakanaka Kupohilili Kupohalalu Kupohelemai Kupokalalau Kupolahauma Kupoli'ili'i Kupolomaikau Kupolohelele Kupoloha'iha'i Kupolokeleau Kupolonaunau Kupoloahilo Kupolomaiana Kupolokahuli Kupololili Kupololililili Kupololalala Kupolohalala Kupololuana Kupolola'ila'i Kupolola'iolo Kupolola'imai kanaha, split night moving night groping short round pillar, post lele, flight lolo, zenith cold,mist naka, shell hili, braid young fish come take laha, spread small night placed, set flight breaking up navigate chew twist here turn over cold,mist cold, mist slanting big relaxing calm back and forth calm here Hoaka Lelea Hanau Ilimai Hamunu Naia Pakau Hemolua Naio Kelekele Hapulu Napulu Kuamo'o Mu'umu'u Mo'onawe Helua Poiwa Nana Nakulu Eiamae Lelehewa Kimopu Holi Kupolopauma Luli Makeamo 'Imo Lua Hulili Manu Hulu Namaka Pulupili Naku Ahi kanaha, 40 porpoise wing of bird, flipper of turtle, fin of fish remove 2 wood. tree unstable stalk, fibrous fiber, fuzz trail, spine cut reptile, lizard 2 9 nights [*Iwa, Jupiter] look at, observe dew fade many flights kimo, pebbles sprout beat chest sway, swing carrying pole wink pit, crater bright bird feather, hair; esteemed older relative faces, eyes wet, cling push fire 2nd moon, crescent, hoaka, boar's tusk prayer birth reach here [440] [435] [432] [430] [425] [420] mo'o, succession [415] nawe, move lele, altar [410]

Kupolona'ana'a protruding

Kupolopa'iuma beat chest

Kupolomakanui big eye

62

Kupolola'iaku Kupolohilihili Kupolo'ale Kupolo'imo Kupolokalili Kupolomene Kupolohulu Kupolohulilau Kupolohulimai Kupolokamana'o Kupolokeweka Kupolokulu Kupolonehea Kupolohaliu Kupolo'ololo Kupolo'ololi Polo Polohili Polokau Polouli Polopolo Polohamu Polonihi Poloha'iha'i Poloheihei Polohanuai Polomahimahi Poloaku Polomai Eliakapolo Ekukukapolo Halimakapolo Ho'opoloiho Poloku Polokane

calm there braid billow, wave wink flutter blunt older relative turn leaf turn over thought ink dripping rustling heed back and forth narrow prayer braid put, placed dark purple by fire steep breaking up snare breathe farming pray to pray to close prayer set up 4x5=20 downward prayer male prayer Uluea

Ho'oilo Makanalau Hulipumai Leleiluna Holo'oko'a Uliuli Hiwauli Kinopu Makiao Makiaoea Ewa Lukona Eapa'ipa'i Hulihele Maliu Uliau Kio'io Holeaku Nolu Kau Uli Polo Hamu Nini Ha'iha'i Hei Hanu'ai 'Ewa Kolo Malu'ape Pelepele Pua'a Pua'akame Hiamanu Paka Leleamia soft

winter many tens, forty tens = 400 turn together fly up entire dark sacred black body maki, fold fold leaf bud lu, scatter clapping turn to go listen steer hawk kio, peep peel, rasp Polo, titled chief (?) placed steer, to tie prayer eat; consume by fire pour, as rain snare breathe, heihei, race, competition irregular crawl, creep calm, peace soft pig lap up, as water emerge, arise delight in birds pattering of rain fly, leap; altar [475] [470] mu, silent [464 = 4 Mercury] uli, dark [460] [*Spica,Virgo] [455] ao, leaf bud [450] irregular kona, southwest wind [445]

Kupolomalimali string, tie

Kupolonakunaku push

break up [Milky Way?] [465]

63

Polohiwa Polomua Popolomea Popolokaia Polonananana Polomakiawa Poloanewa Polohauhau Polohehewa Polomehewa Poloula'a Poloahiwa Polo'ula Polowena Poloimu Polokakahia Polo'i Polo'i'i Polohi-pa Polohi-pakeke Polohi-pakaka Polopaukahiki Polohilele Poloahaumea Poloahiluna Polokaumai Polokaulani Poloikamakani Poloikai Polokamehani Polomaumau Polomauna Poloila'au Poloikanahele Poloikukulu

sacred black front, first reddish fish spider, insect fold war club cool unrecognized time, chant sacred sacred black reddish red, hot earth oven clean speak speak slow, shine rattling side door end Tahiti ? goddess/earth above on course on course on the wind at sea tabu continue mountain wood, tree forest build

Halu Menea Miomio Omo Lanaki Manahulu La'ohe Peleaku Nanale Huamua Hewa Makolu Hiwa 'Ula Wena Mohalu Kanakau 'I'i Hipa Pepa Meao Lahiki Kahiki Ka'ahiki Haumea Ahiluna Kaumai Kaulani Kamakani Ikai Kamehani Maumau Mauna La'au Kanahele Kukulu Ho'omoe

soft, loosen blunted flow swiftly tie fur, feathers bamboo leaf soft, swollen bright first fruits, Jupiter (Hua 13th night) time, chant thick clouds sacred black red red, hot 12th moon [Shaula, in Scorpius] in tens speak ? ? daylight sunrise Tahiti, or Fiji (Viti) arrive (wife of Ku, Wakea) fire above, evening on course sky course wind at sea unapproachable; crater (Raiatea) mau, to continue; mau, damp mountain forest build lie down [510] tree, 18-20th moon nights [505 [500] [501] [502] [503] [495] [490] [485] [480] bottle (gourd), Jupiter, 13th moon?

Popolohuamea purple black

Polohihelehelelahiki sunrise

64

Poloiho'omoe Poloihanahana Poloikahiau Poloikalua Poloahiko Poloikaha Polohilima Poloaiku Polomauli Polokokoiele Polokuaiwa Polohemo Polokina'u Poloki'i Pololi'i Polowaikaua Li'ili Li'iliauau Li'ilikamau Li'ilili'ili to tie Li'ilihalula Li'ilimama Li'ilimanu'a Li'ilihakahaka Li'iliha Li'ilihemoaku Li'ilkaumai Li'ilaolo Li'ilipihapiha Li'ilinu'unu'u Li'ilihelelima Li'iliau Li'ilimiha Li'ilinania Li'ilipelua Li'ilimahimahi Li'ilikaliaka

lie down act, do 1 2 3 4 5 6 7 8 9 10 dark red image small war heiau to tie sticks, snare continue calm sea light, fast heap shelf,empty tie stalk untie on course back and forth full zenith hands au, stalk silent smooth folded cultivate shadow wait

Hanahana Kahaiau Luahiko 2 Hiko Kaha Lima Waiku Mauli Koiele 'I'iwa Hemo Nahunahu Oli'iloa Mano Halula Pomea Auau Kamau Holiholi Nanaahu Hole Holehole Pilimau Ho'ohene Iwiaku Lanikama 'Iliuli 'Olo'olo Nu'unu'u Helelima Auli Nolunolu Haleakeaka Puluka Maluli Makauma Nahili ? 4 5 ? ? ? 9

work, warm offering

[515]

[520] 29th night of the moon makaiwa hemo, remove bite small many calm sea reddish sticks, snare continue sprouting see altar strip strip cling, relation slope bone lani, sky dark surface back and forth retrograde? zenith 5 tie, dark soft shadow drenched swaying stern of canoe braid [550] [545] [540] [535] 'ili, cord ma'u, damp [530] [525]

65

Li'ilimeleau Li'ilileoleo Li'ililimanu Li'ilikapili Li'iliholowa'a Li'iliholomau Li'ilikalele Li'ilikaili surface Li'illipoipo Li'iliwalewale Li'ilihanahana Li'ilihuliana Li'iliwahipali Li'ilinohopali Li'ilinohoana Li'ilikauhale Li'ilipulepule Li'ili-la Li'ili-hou Li'ilikaki'i Li'ili-kahuli Li'ilihomole Li'ili-pukaua Li'ilililolilo Li'ililanalana Li'ililanakila Li'lina'au Li'ilimalana Li'iliahula Li'ilipukiu Li'ilipaluku Li'ilimaemae Li'i'oki'oki Li'iali'ili'i Li'ikauli'ili'i Li'iakamama

chant voices tie bird attach sail canoe sail on depend Nanaue night to night coral slime work, warm turning cliff dwell cliff staying houses spotted cowry sun new image turn foundation warrior lost rope, lines victory float float dance kiu wind blows destruction clean cut chiefs small light, fast Luna

Poloa Popoko Po'imo'imo Poiauwale Poilumai Poinanaia Nanana move Nahuila Meia Kulaimoku Pihi Pililau Ma'ele'ele Kauhale Palia Pule Halawai Leleipaoa Miliamau Kulana 'Iwa'iwa Kaua Lilo Kila Kilaua Mana Lana Piko Hulikau Pakapaka Li'ili'i Lilioma Manukele Mama fern above

long night short night manu, bow and stern piece twinkling time, current scatter observed observe lightning ? calm blunt leaves darken houses cliff tabu period meet, zenith rafters delay stance [570] [565] [560] [555]

war lost majestic ti stalk branch float center season turn rain patter small adz, oven navigate by birds light, fast

[575]

[580] [580 = 5 Mercury]

[584] [585]

66

Li'iamama Li'ipaepae Li'iumu Li'iluaki'i Li'iluakini Li'imolohi Li'iaupa Li'imuli'awa Li'inewaku Li'ihomali Li'ipulama Li'ipalama Li'iohinu Li'iomaka Li'ipau end Li'i 'O 'A Ali'i Ali'ila'a Ali'iaka Ali'iali'i chiefs Ali'ipo'i Ali'ikono Ali'ipahu Ali'iume haul

amen level, row oven image posthole temple slow back and forth muli, behind cudgel tie warm lama fence shiny, anoint point, begin bright chief sacred chief shadow Ali'i Pohea cover invite chief drum Hala

Paepae l Umu Ki'i Kini Lohi Nahele 'Upa Li'awa Newaku [Kaiokahinalii deluge 3 Mali Pulama Palama 'Ohinu 'Omaka Olua Kaneiwa 'O Li'i La'a Aka Mau chief

evel platform oven image many slow forest upa, carry on back tie 'awa cudgel tsunami 3] string, tie warm lama fence shiny bud, beginning pit makaiwa image small sacred shadow, embryo continue cloudy night [605] [600] [595] [596] [596] [590]

Li'ikau'unahele forest greens

Ali'imau continue

Mi'i pahu 'Ume Poniponi Kelenanahu Ka'eka'ea Hohonupu'u Kaeahonu Lehelehe Hinakolu Mauka Haui Lopiana anoint ?

attractive drum draw out, haul past; pandanus [615] smudge turtle hill hawkbill turtle [618] lip 3 upland fall rope hina, fall

[610]

Ali'ihala past chief Ali'iponi chief anointed Ali'ilanahu Ali'ika'ea Ali'ihonupu'u Ali'ilehelehe Ali'imakolu Ali'inohouka Ali'ihimuhani Ali'ileleiona charcoal high brow turtle nest lip 3 live upland move lightly southward

'ea, rise up [618]

[+ Opuupuu, brother of Aliihonupuu]

[620]

67

Ali'iwala'au Ali'ikuwala Ali'iaku Ali'inewa Ali'ikuhikuhi Ali'ikilo Ali'ikiloloa Ali'ikilopoko Ali'iemi Ali'ikolo crawl

converse fall backward standing stagger point out observe observe observe shrink Lepau Loa

Kukeleau Mana'a'ala Lupuhi Ikuwa Mania Lahulahu Pokopoko Anana 'Ami'ami finish Lepeake Malamu ? Nahakea Ho'ouli Pololani Kalakala Huli Kelea Halululu Kalahai Kanamu Heanaipu Ho'owili 'Ume 'Ohi Pelapela Oheohe Malumalu Lipoa Kanulau Nahele Kakeli'i chief Hulu Lono Kea seaweed twist draw out turn

time to sail fragrance blow scatter sound; November-December smooth ? long period short period fathom rotate cock's comb sand (one) white taro darken broad sky rough purification prayer Halulu, Kane's white bird fly kite; lono, thunder; Sirius mutter gourd 'ume, wand gather up decay tall, straight shade ola, healing to plant forest pulu, damp kau, course esteemed older relative Lono, god of sound of thunder white [660] [655] [650] [645] [640] [635] [630] [625]

Ali'ikomokomo to enter

Ali'ihelu list, count Ali'iheluone Ali'ipu'uone Ali'ihukeakea Ali'ipauku Ali'inana Ali'ikilokilo Ali'ikiloluna Ali'ikilolono Ali'ikiloau Ali'ikilohonua Ali'ikilouli Ali'ikilokai Ali'ikilonalu Ali'ikilohulu Ali'ikiloahu Ali'ikilomakani Ali'ikiloola Ali'ikilohoku count, list sand dunes fair skin link observe observe look up look up time, current watch earth see in darkness watch sea watch waves watch feather watch altar watch wind observe life watch stars

Ali'ikamanomano many

Ali'ikilomalama watch moon Ali'ikilokau Ali'ikiloho'oilo Ali'ikilona'au watch season watch winter study anatomy

Ali'ikilomakali'i watch Pleaides Ho'opulu

Aliikaanamalama calendar

68

Ali'ika'anaua Ali'ikilomo'o Ali'ikilokua Ali'ikiloalo Ali'ikilohope Ali'ikilomua Mua Muapo Muahaka Mualele Muakaukeha Muahale Muahalekapu Muaanoano Muakekele Muahaipu Muakahiko Muawa'a Muapo'ipo'i Muakamalulu Muahele'i Muakohukohu Muakahukahu Muaoma Muanalu Muanaluhaki Muanalupopo'i

pedigree watch lizard watch back watch front look to rear look forward front, first night emptiness altar high head men's house sacred house awe, dignity mud gourd stem ancestor canoe cover peace tied suitable guardian adze, oven wave breaking wave surf

Papahuli Mo'olio Kilohi Anapu ana, measure A-a'a Pehe Wanaku Haina Kulamau Hilipo Keanukapu La'apilo Ho'ohali Naula Ipu Kahiko Wa'awa'a Po'i Helenaku Kaukahi Lulu Mo'olelo Kapili Kahu Anoano Nalu Poki'i Nanaku Moku Ho'onahu 'Api'api Mahoa Ahia Mulemule 'Akia Lena Auhuhu

investigate, deliberate (council) to tie gaze napu, rise and fall (of sea, tides) [665] [666] [667] canoe song sea urchin, i.e. sun's rays offering kula, plain tabu la'a, sacred;pilo, wood, shrub carry redness gourd ancient one furrowed cover features single canoe peace, owl tradition cling, relation tend cooking fires awe, reverence Wave youngest child roil, as water sever, cut bite, birth pang fish gills travel group faded warm shrub, wood yellow; Sirius shrub [695] [696 = 6 Mercury] [690] [685] [680] [675] mau, continue [670] to weave; lele, leap, fly, surge Sirius to south zenith star (Tahiti)

Muanalukalohe straight hair Muanaluhaikakala toppling wave Mualala Muahaipu Muapule Muahanuala Muaikekele Muaipoipo Muakalaiki'i Muakawa'a slanting wave gourd stem prayer breathe fragrance bog, swamp night to night carve image canoe hull

69

Muaiopele Mualopola Muapali Muahoopo Muaunu Muahai Mualupe Muawekea Muahilo Muakahu Muakahukahu Mau'ama'ama Muaahilo Muaanoa Mualealea Muainakalo Muaohupu Muaikauka Muaikumuka Muaokalele Muaokahaiku Muaokahanu'u Muaokalani Muamamao Muanu'unu'u Nuaokamoi Muaokaha'i Muaokeoma Muaokekaha'i Muaoka'oliko Muaokapahu Muaokahana Muaoakahanai Muaokaipu

lava rock canoe platform cliff stone foundation shrine offering kite weke prayer twist tend fires tend, guard mullet twist free from tabu prayer taro fish catch upland foundation depend offering zenith chief far zenith Mo'i image breaking up oven breaking up bud leaf drum work feeding gourd Mehei'a Kahuli

La'aumele La'ala'au Wahine Kikana Ui-a 'Eli'eli Mo'omo'o Kapu Lau Eiwa Hiliahu Kaomi Auwe Olopule Ka'imai Kinika Niniha Niniahu Moemole Mokukaha Opilopilo as fish Kamanuhaahaa Leleamio Aumalani Kahakaua Holi Ha'eha'e Mano Opelele Ehu Kapilipili Hapoe Hunu Ohekele heke, top Pukapu 9

yellow wood wood wife, woman, female query, prayer turn; singing shell end prayer procession tabu many iwa, Jupiter (?), makaiwa images (?) braid, altar press wail, chant prayer lead many criss-cross pour altar base cut; moku, district odor, stench lele, altar [720] manu image; nu'u, oracle tower move swiftly mamao - top of the oracle tower rainfall anu'u, oracle tower sprout. holi, ask indirectly many ope, bundle reddish clinging round stalk ? ohe, bamboo conch shell kapu, sacred [730] lele, altar [725] suns eastern gate (Kumukahi) [726] [715] [710] [705] [700] authority [cp. tikanga (Maori)]

Muakala forgiveness

Muaikaunukukanaka male shrine

Muaumeumeke calabash

70

Muapo'i Muaahuliau Muaipapio Muailo'ilo'i Lo'imua Loikahi Loialua Lo'ilo'i Lo'ikalakala Lo'iloloi Lo'ilolohi Lo'inuilo'i Lo'ilo'ikaka Lo'iakama Loilopoe Lo'ilo'inui Lo'ipouli Lo'imia Lo'iapele Lo'iakio Lo'ialuluka

cover turn, change arch wetland field taro patch 1 2 watery old taro patch rules slow, delay big patch clear children round watery dark night found lava pool sluice peaceful Poepoe

Ponouli Lehiwa Keleauma Pohopoho Nanio Pae Pililauhea Manukoha Kanaia Naio Puhimaka Kalino Kalaniahu Hiloauama Uhuau Moku Leleiona Haikala Nakulu Kukala Hi'ipoi Olo Papa'a Hano Mahoe

dark sacred black soft ground

[735]

concave [Loiloi 400 + 338 = 738] summit row, level, foundation bird sound smooth, calm wood, tree puhi, blow line, tie cloudy sky round, full braid groan eclipse (pouli) sea to the south cramp raindrops kala, pardon; thorny cherish [755] [756] [756 = 2 Saturn] [750] [745] [740] reddish leaf; pili, cling, relation

Lo'iahemahema awkward

Lo'iahamahamau silent Lo'i'oloolo Lo'ikolohonua Lo'ipulau back and forth crawl many

back and forth; retrograde? firm honor twins (Gemini) Mahoemua, September; Mahoehope, October [760]

Lo'ianomeha Lo'ikinikini Lo'ilo'imai Lo'ilo'ikapu Lo'ilo'ikala Lo'ilo'inahu

alone many watery restricted rough bite

Kaloa Pokipoki Kinikahi Holiolio Alohi Aheaka Niao

long deification 1 kini = 40,00 tied tight bright edge of canoe [765] aka, shadow; kala, forgive

Lo'imanomano many

71

Lo'ilo'ipili Lo'iahuahu Lo'ikulukulu Lo'ipilipa Lo'ipilipili Lo'ihalalu Lo'ihalululu Lo'ilo'ilele Lo'ilo'ipa Lo'ilo'ipakeke Lo'ilo'ipo Lo'ilo'ipololo Lo'iipololo Lo'ikamakele Lo'ihialoa Lo'imanuwa Lo'ikalokalo Lo'iihi'ihi Lo'ihilimau Lo'imoemoe Lo'ipilopilo Lo'iko'iko'i Lo'iko'i'i'i Lo'iloloilo Lo'iloloilo Lo'iloloikapu Lo'ilalolo Lo'ilo'inaka Lo'ilo'ila Lo'ilo'ikope'a Lo'imaumaua Lo'ikuki'i Lo'imanini Lo'ipukapuka

cling, relation heap up dripping fenced cling scatter drupes shake leap fenced rattling night slow, delay slow, delay mud skilled bruised prayer clover braid lie down smelly heavy fresh slow, delay slow, delay slow, delay slow, delay shellfish sun Southern Cross continue image pour openings

Wali Waleho'oke Nohopali Nohinohi Mahealani Palimu Kahiona Lukama Kahikahi Waikeha Manini Oamaamaku Hinalo Lahi Keleakaku Lahipoko Pauha Kaheka Pi'opi'o Ho'okaukau Ho'iloli Puapua Mahiapo Kulukau Kupe'e Kealanu'u Kinana Pulelehu Milimili Apoapoahi Pola Houpo Kakiwi l Polinahe t

mix with water push aside stay cliff bright colors full moon, 16th moon pond moss features children few high water pour, flow; fish mullet [780] [780 = 1 Mars] [Wakea genealogy; son of Waia] gentle shadow gentle high pond, pool; 'ihi, majesty arch placed, set narrow, change blossoming cultivate at night kau, midnight nerita shells lolo, nuu, zenith nesting place many slow, delay evening canoe platform diaphragm, equator? ong-beaked nectar-sipping birds gentle bosom [800] [798 = 2 Jupiter] [795] [790] [785] [775] [738 + 38 = 776] [770]

72

Lo'iomilu Lo'iomiliapo Lo'iomakana Lo'iokanaloa Lo'ioki'iki'i Lo'iihi'ikua Lo'iihi'ialo Lo'ikanaha Lo'iikeluea Lo'ipilihala Lo'ii'ele'ele Lo'ipo Pola'a

underworld slow night gift Kanaloa, god gotten carry on back carry in front naha, split loosened pandanus dark, black night sacred night

Ipulau Nahawiliea Ho'olaumiki Palahalaha Hulikahiokeoma Kahiliapoapo Kaheihei Hilipalahalaha Apuwaiolika Ohiohikahanu Palakeaka Mimika Kilika

gourd leaf; 'omilu, insignificant twisted shell swift, quick flat, i.e., wind compass turn over oven; (Aldebaran) hili, braid; flat braid drinking cup breathe in shadow press fine rain [816 Lailai-Polaa] [812= 7 Mercury] apo, circle [810] snare, race (competition) [805]

Lo'iomalelewa'a canoe fleet

[Kaiakahinalii deluge (4)]

73

(4) A Registry of Polynesian Ancestors from the Hawaiian Migration and Settlement Period

Lailai (w), wife of Kane, lived in Nuumealani [Kumulipo]. [*Note. Lailai is

non-existent in other cosmogonic genealogies, i.e., the Papa/Wakea]

Kii (k) [Kumulipo], husband of Lailai and father of Kamahaina (k) [who married Halia
is the father of two brothers of the migrations, Ulu and Nanaulu, descendants of Wakea].

(daughter of

Kane and Lailai) Kii (k) was probably from the Marquesas Islands [Cp. Tiki]. [*Note: This Kii is Kii (1). Kii (2)

Kane (k), [Kumulipo] husband of Lailai (w); father of several daughters: Hahapoele Hapopo Maila (Lopalapala, Olohe) Haponeeaku Haponeemai Laiolo (w) Kapopo (w) PoeleI (w) Poelea (w) Halia (w) m. Kamahaina (k) Wehiloa (k) Kane lived in Kahiki-ku, Ka-pakapaka-ua-a-Kane; Paliuli, in Kalana-i-Hauola; Paliuli, the hidden-land-of-Kane was in Kalana-i-Hauola, in Kahiki-ku, in pakapapa-ua-a- Kane [Kumulipo] Ka-

Maila (w), daughter of Lailai and Kane lived in Olohelohelua, called the land of

Lua. [Kumulipo]

Wakea(k) lived in Lalawaia ~ Lalowaia; Ololo-i-Waia [Malo], same as Ololo-i-Mehani; Wakea (k) lived in Hihiku (in Ololo-i- Mehani) Papa (w), wife of Wakea; lived in Lolo-i-Mehani (with Wakea) Papa gave birth to Kahiki-ku and Kahiki-moe. Papa gave birth to Hawaii, Maui, Papa went back to Ulupaupau, in Ka-pakapaka-a-Kane [Papa/Wakea chant] Papa also returned (later) to Kalana-i-Hauola in Paliuli in Kahiki-ku.

74

Haumea (w), mother of Namaka-o-Kahai and Pele (w); Haumeas homeland was in Kalana-i-Hauola in Paliuli, in Kahiki-ku (TahitiHaumea lived in Nuumea in Kukuihaa, of Mehani, and in Nuumanoanoa of Kuaihelani in Paliuli [Kumulipo]. Haumea went to the land of Lua, [Oahu] who lived in Wawau. nui)

Lua (k), lived in Olohelohelua; Haumea went to Wawau, where Lua lived [Kumulipo]; Lua lived in Wawau. Lua also lived in Ka-honua-a-Kane-i-Kahoolewa, which he left to go to Honua-i-Lalo, where he received the name Lalokona. Lua left Ke-one-lau-ena-a-Kane to go to Honua-i-Lalo. Lua lived in Honua-i-Lalo (Rarotonga) Kumuhonua (k) was from Mololani, in Kahiki-honua-kele of Hawaii-nui-kua-uli-kaioo

Kapo (w), sister of Pele, was already living in Waimanalo, Oahu when Pele reached Hawaii.

Aukelenuiaiku (k) was born in Kuaihelani, went to Holaniku (and Holani-moe) and on to Kalakeenuiakane (homeland of Namakaokahai, sister of Pelehonuamea).
[*Due to the presence of the salt- water crocodile (Mooinanea), this Kuaihelani cannot be in the northern Society islands, but in the Solomon Islands, New Hebrides, outliers in Polynesia].

Pele (w) lived in Polapola and left home to find a new home in Hawaii (north) [Chant of Pele/Kamohoalii] in order to escape her sister (Namaka-o-Kahai) Hawaiiloa (k) was from Kalana-i-Hauola in Paliuli in Kahiki-ku (Tahiti-nui). Hema was captured in Ulupaupau, in Ka-pakapaka-ua-a-Kane, and Kahai went there to get him.

75

(2) The Olopana Migrations to Maui and Oahu

...Among other southern families of note who arrive at the Hawaiian group during this migratory period, though now it is impossible to place them in their proper order... Kalana-nuu-nui-kua-mamao, Humu, and Kamaunu-a-niho,

...who came from Kahiki (the southern group) and landed at Kahahawai in Waihee,
Maui. Aumu /sic/ [Humu] returned to Kahiki, being discontented with Kalana, who had taken Kamaunu-a-niho for wife. ...They had a daughter, Hina, who became the wife of Olopana* who had arrived from Kahiki and settled at Koolau, Oahu. To this Olopana Kawaewae at Kaneohe, Oahu...
[*Note: Not Olopana, brother of Moikeha, grandson of Maweke, on a later migration].

is attributed the Heiau of

Olopanas brother Kahikiula came with him from Kahiki. Both these families are said to have come from places in Kahiki called Keolewa, Haena-kulaina, and Kauaniani...With this family is connected the legend of Kamapuaa, whom story and fable have exalted into a demigod, assuming the nature of a man or that of a gigantic hog as suited his caprice. There was doubtless a historical foundation for the legend of Kamapuaaa. He is reported to have been the son of Kahikiula (Olopanas brother) and Hina, Olopanas He offended his uncle Olopana and rebelled against him, and after various battles was taken prisoner and condemned to be sacrificed but by the advice and assistance of Lonoaohi, the chief priest of Olopana, he surprised and slew his uncle in the very Heiau where he himself was to have been sacrificed. After that Kamapuaa left Oahu and went to Kahiki, where he married, and, acquiring renown for his prowess, dwelt a considerable time
[Genealogical Fragment]: [Fornander,APR: 2: 43-44].

wife.

Kalana-nuu-nui-kua-mamao (k) m. Kamaunu-a-niho (w) Hina (w) Hina (w) m. Olopana (k) m. Kahikiula (k) Kahiki-o-honua-kele (k) Kelekeleaiku (k) Kamapuaa Opelu-nui-kauhaalilo (k)

Kamapuaa (k)

m. Pele (w)

76

This tradition places Kamapuaa in Hawaii with Pele except that she came to Hawaii on her own canoe with brothers and sisters, having left Borabora behind. While in legend (kaao) they exist in the same time period, Kamapuaa was born native to Kauai in the form of a pig-child to Hina and Kahikiula whom they had difficulty accepting because of his abnormality. He also left home without his consent, as do so many juveniles who become orphaned social rejects in early childhood, typical of hanai adoptions that dont work out. Kamapuaa was taken away from his parents to be raised by aged but wise grandmother Kamaunu-a-niho who treated him as a special child with extra-ordinary potential to become human or godlike if he wanted to effect these changes at any time rather than to remain a pig. At his arrival Kamauna-a-niho told her grandson that he had been born with several natures (ano) as the kupua demigod Lonos child in several kinolau body forms as the akua god of rain and agriculture: (1) medicinal plants, (laau lapaau), particularly the uhaloa (Waltheria
Americana[ and kukui [candle-nut, Callophylum inophyllum],

(2) triggerfishes, especially the humuhumu-nukunuku-a-puaa. in which form Kamapuaa swims between islands; (3) fiber plants and soft woods, such as the pandanus (hala) with leaves for making mats (moena) and the hau [Hibiscus tiliaceus] wood for the canoe float (ama) and the aunaki firestick(Lono-

makua, the fire-making god of the goddess Pele);

(4) the pig (puaa) symbolic as a farmer digging up ( eli honua) soil with his tusks to turn fallow raw land (kula) into farmland (aina), thus: (5) a descendant of chiefs, no uncommon human being, and when grown up, a capable man and respectable person. Kamaunu-a-niho then lived in Kaliuwaa (Sacred Falls) in Kaluanui, Koolau-poko district, and Olopana, uncle of Kamapuaa, lived in Punaluu, Koolauloa. Kamapuaa took his uncles favorite rooster, Kaauhelemoa, which sent the chief into a rage. Olopana sent 800 people to catch the pig by leaving

lots of food in a forest clearing to bait Kama- upon advice of the high priest, Lonoaohi, and Kama was strapped to an auamo carrying pole to be cooked as a sacrificial animal (puaa hiwa). To save Kama,

Kamaunu-a-niho intoned his mele inoa name chant as an awakening song (mele hoala) to help him slip out from the ropes binding him:

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He miki, he miki A i hanau mai oe e Hina, Ka maka o ka puaa E lele ana i ka lani, E lele ana i ke kuahiwi, Ewalu maka o ke keiki puaa a Hina, Na Hina oe. Na Kahikiula Na Kahikilei O Lonoiki oe O Lononui oe O kuu maka, o kuu aloha, e Lono e, Haina a moe i kuahu a Olopana, A ko kakou alii, Kou inoa, e o mai. O Hiwahiwa oe O Hamohamo na, Ka maka o ke akua Lele oili i ka lani, O Hakio-ne, O Aneka-la Kau hua, kau lani, Hookokohi ka lani, Be alert, alert, You, born of HIna, Eight eyes of the pig, Leap to the sky, Leap to the mountains, Eight eyes has Hinas pig-child, Youre Hinas. Kahikiulas Kahiki-leis (child). Small-Lono, Big-Lono, My face, my loved one, Lono, A sacrifice to lie down on Olopanas altar? Our chief! Your name song, answer me. Sacred black are you, Anointed for sacrifice, Face of the god Appearing in the sky Hakione, Anekala, Offspring of chiefs, season of harvest, Threatens a storm,

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O ke kanaka oe, I hanai i uka o Kaliuwaa Ewalu ka wawae He kanaha ka manea O ka lau o ka hiwa, O ke ki o ki kea, O ka nana kea, O ka ha hei kea, Kakalanuhea, Kakalauela, E ka ehu, e ka uli, E ka hiwa, e ka mahakea Ke kukui, Kamaumau, Kahalauhaloa, Ke ao oo, kea piwai Ka haole nui maka alohilohi; E Kama lepo puaa, Ke ao puaa i ka lani, Na kino puaa o Kama i ka nahelehele, O Haunuu oe, o Haulani, O Kaalokuloku, Ka mano o ka ia nu, E ui, o ko inoa ia, e o mai.

Youre a man Raised in Kaliuwaa upland, Eight feet, Forty toes. Issue of the black pig [awa hiwa ] The white pig, [ti leaf] Pale-colored, Plump pig, Grunting-tusk, grunting, Red one, Black one, Sacred sacrifice, White-faced one, Kukui nut tree, amau fern, Thorny hala, uhaloa plants, Mature leaf, virile male, Big, light-eyed haole ! Kama, pig-dirt, Pig-cloud in the sky, Pig-body of Kama in the forest, *You are Haunuu, Haulani, Kaalokuloku, downpour of rain, The shark, triggerfish, Answer, this is your name song, Answer me.

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*Recapitulation [Genealogical Fragment]

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14 gen. Wakea Hoohokukalani Haloa Waia Hinanalo Nanakehili Wailoa Kio Ole Pupue Manaku Luanuu I Kii II Papa (w) ca. 17 B.C.-8 A.D. (?) Wakea Hinamanouluae Huhune = 1 century Haunuu Haulani Hikawaopuaianea Kamole = 2 centuries Hai Kamahele Hikohaale Kawaamaukele = 3 centuries Hinakoula had *Ulu (k) and Nanaulu (k)

O Kanaiahuea oe, O ke kua maka oioi, Nana ka maka i ka lani, E kilo ana i ka moku nei, I ka hiki ua lani, Ka puu e lono i ka haiuiu, O Hiiaka oe i Puuokapolei Ke kua oe o Haia, O Haia oe, kou inoa ia e o mai.

You are Kanaiahuea, Conqueror-lifted-off, Sharp-eyed god, Whose eyes look at the sky, Watching this district, For rain to come down, Hills that thunder to the heights, Youre Hiiaka at Puuokapolei, God of sacrifice, Youre the god, animal sacrifice, Haia, your name song, answer me. Na Mumu ka lani, Na Muahaaha, Na ilo eu, Na Niniole, Na ka hua nui, O ke lono i ke ao, Na ka mana o ka puaa, Na kui, na nau, Na wali, na oka, Na Haapekupeku Na ka puaa eku aina, E ku nei i ka moku o Kauai,

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Oahu alua ia nei la, Kou inoa ia e o mai. For silent ones the sky, Silent ones assembled together, Crawling worms of decay, Spotted ones eating without appetite, Fruit in season, Sounds in the world, By the power of the pig, Tusks and teeth for chewing, Mashing into dregs, By the one kicking, Rooting up the land, Standing on the island of Kauai, On Oahu-a-Lua here, Your name song, answer me. Kamapuaa freed himself twice during the chant but was caught again. After the third time he escaped, Olopana declared war against his nephew in every district on the island. Kama took Kamaunu-a-niho and her family to safety by stretching his back against the cliff at the headland of Kaliuwaa in Kaluanui, letting everyone climb up the cliff on his front. They resettled on the dry side of the Waianae mountain range, while Kamapuaa went farming in Wahiawa. Disappointed with high priest Lonoaohi, whose advice had failed to capture the pig, Olopana imprisoned him, summoning Malae, high priest of Kauai, to his court in Punaluu. Malae advised him to

lay before the pig all sacrificial offerings with the sounds l-a-u which would weaken Kamapuaas god nature to resist offerings of a chicken, some awa, another pig, a human being, and bananas. In a

weakened physical condition Kamapuaa was taken to Pahoa, Waianae, to be placed on the heiau altar to be sacrificed with Lonoaohi in the heiau. Lonoaohi, then tied to the main post of the house within the temple ground, advised his twi sons, Ka-puaa-olomea and Ka-puaa-hiwa: You two go to the guards and tell them that the king has sent

word by you not to cut the hog open. Let it be as it is until reaching the altar, or the kings victim will be spoiled. Furthermore, the king has said not to drag the pig, or it will spoil the skin. If the pig lives, my sons, I will live. Late that night when the Milky Way could be plainly seen Lonoaohi, whose prayers to the gods released the ropes from his body, went outside to check on the pig, who was surrounded by the chiefs guards, all fast asleep. When Olopana and new priest Malae came into the heiau to unwind Kamapuaa and to place him for sacrifice on middle plaform of the the anuu oracle tower (ka lana-nuu-mamao),

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Kamapuaa opened wide all of his eight eyes, calling on all his supernatural bodies (kinolau), telling Lonoaohi to light the imu. Lonoaohi came with a white flag to bring all except Olopanas men under his

protection as all others were killed, except Makalii, who ran to Kamaunu-a-niho for safety. In the meantime Olopana took the priest Lonoaohi captive in Kamapuaas place for failing in the effort to catch the pig and prepared Lonoaohi as a human sacrifice (mohai kanaka) in the heiau. .At that time the district (moku) and subsections of farmed and residential land (ahupuaa, i.e., pig-altar) from which the provender (auhau) was taxed quarterly and during the last 120-day makahiki festival over which Lono as god of the year (Lono-i-ka-makahiki) was the principal god: For these reasons Lono was god of agriculture Lono-i-ka-makahiki, or Lono-in-the-year as the basis of the lunar calendar in the moon as the child of Hina, goddess of the moon. It is from the tale

(kaao) of Kamapuaa (kaao no Kamapuaa) that this relationship between the tenant farmer (makaainana, hoa aina) and the konohiki land stewards who managed the agricultural subsections of land (ahu-puaa)
was governed by ritual requirements of a ritualized moon calendar under the goddess Hina and the god

Lono-i-ka-makahiki.
Lonoaohi had directed his two sons when Kamapuaa was captured not to allow anyone to cut up the pig and gut his insides out to make carrying him easier: When Lonoaohis two sons, reached the kings men, they were sharpening their knives, so they spoke to them not to spoil Kamapuaa for the offering.

Kamapuaa and Lonokaeho

Then Kamapuaa went to Tahiti. There he married the daughters of the chief Kowea, who was king on one side of Tahiti. The other side had another king: Lonokaeho. The two kings were always at war with each other, so Kamapuaa decided to put an end to it once and for all. Kamapuaa said to Kowea: Im going to meet Lonokaeho in battle, and I want you to watch the fire when its lit. If the smoke rises and leans toward the sea, I have killed Lonokaeho. If the smoke leans toward the uplands, then I have been killed by him. Kamapuaa slept until daylight, then he went to Lonokaehos place. Lono was still sleeping. Kamapuaa called out: E moe e Kahiki e! E moe e Kahiki e! E moe e Kahiki e!

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E ala e Kahiki e, E ala e Kahiki e, E hume ka malo, E ai ka ai, E hopu ka lima i ka laau Haua a pa i ke poo waimaka nui Haawi ka aina Lilo ka moku ia Kowea Puni o Kahiki e! Puni! ooooo Lonokaeho heard Kamapuaa and said: What right do you have to give my land to anybody? [no answer] Sleep, Tahiti, keep on sleeping, Sleep-Sleep, Tahiti, keep on sleeping, Sleep. Get up, Tahiti, Get up. Put on your malo, Eat some food, Grab the club with your hands To strike the head watery-eyed; Give up the land, The district is gone to Kowea All of Tahiti, all of it! ooooo

Where do you come from? [no answer] Why dont you come here and meet me face to face? [no answer] Lets fight! If Im killed, that s the only way youll take my land away from me. Yes, said Kamapuaa.

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Lono had eight foreheads, each of them sharp as an adz blade. They were up in the sky of Kuanuenue and Leleianaha. When they came down, they chopped from the sky down. Lonokaeho thought this would scare the pig off. Instead, Kamapuaa called out to his gods, calling them all by name:

Nou ke akua iki, Nou ke akua nui, Nou ke akua loa, Nou ke akua poko, Nou ke akua muki, Nou ke akua hawanawana. Oi Kookoona, Oi ha inu awa a Kanaloa, Eia o Opua anuenue, Koha i ka lani, Maewa keia, Ma ka lehua. Eliua--e paia. E kela lewa, e keia lewa, E ka lewa nuu, E ka lewa lani. Ka opi kana. Ihiihi lauakea Omilomilo, O naupaka.

For me, god small, god big, god tall, god short, For me god who smacks his lips, For me, god who whispers: More support, More of Kanaloas awa to drink; Here comes rainbow-cloud Squawking to the sky, Full of nasty reproach, Stalling around, putting up a wall (of defense); This and that space of air, Zenith level, Sky level.

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Let him fold up Like a clover leaf, Twist himself up, Like naupaka.

Ka poiki, Ka ponui, Ka po loa, Ka po poko, Ka po i au wale ka la,

Ku ke ao iki, Ku ke ao nui, Ku ke ao loa, Ku ke ao poko, Ku ke ao a mihamiha i ka lani,

Ka pukui o kea kua. Kaumaha ai na ke kua. O Kahaka, o Keluea, O Kulia i ke kaua, O Lonomakaihe, O Kanaiahuea, O Kepolohaina, O ke kua maka oioi,

Ohumuhumu, Hawanawana, Kanikawi, Kanikawa, Na akua i ke kino Ko ke poo--

O Hoeu, e Hoomalana, O apana poo, o poo i lolea, Ko ka pepeiao. O kokuli, o ke lono, O Lonoikiaweawealoha,

Ko ke kui, O Kui lena. O Kui pilo Ko ka lemu, O Palala, O Pipikauanana;

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No ke kuli. O Poloke, o Kapeke; Ke kua--ka wawae, O Mama. Ke kua--ka wawae, O Mama. Small night, Big night, Long night, Short -Night since the sun went (down);

Stands small cloud, big cloud, long cloud, short-Stands the cloud silent in the sky;

Assembly of gods wide, Food offering for the gods, Kahaka, Keluea; Strive-in- battle, Lono-in-the-spear, Kanaiahuea. Kepolohaina, Sharp-eyed god.

Grumbling, Whispering, High-narrow-sounds, Open-throat- sounds, Gods of the body, Gods in the head-Hoeu, Hoomalana; Head part, a part scalped; Belongs to the ear, Deaf or able to hear Lono, god of love-making;

For the tusk, Old yellow tusk, Stinking tusk, For the buttocks, Palala, Pipikauanana.

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For the knee. Poloke, Kapeke, The back--the foot Air for running fast;

Ilaila kini akua, Ka lua o ke kua, Ka uuina, O paapaaina;

O Kumahumahukole, O kole ka aka.

When Kamapuaa had ceased calling his gods, Lonokaeha let his eight foreheads fall on Kamapuaa. Kamapuaa called on his gods to let the heads fall on the lava rocks, whre they kept striking until they were dull and blunted. His plant forms, the kukui, uhaloa, and amaumau then grew all over them so that they could not rise up against. Finished, Lonokaeho.

Kamapuaa and Kuilioloa

Before Kamapuaa was married to the daughters of Kowea, they were already the wives of a monster dog, Kuililoa, whom they feared. They asked Kama-puaa if he would rid them of the dog husband, and they would become his wives. Kuilioloa came home, and when he saw Kamapuaa his hair stood up, his upper jaw went up to the sky, the lower jaw came down to earth, with teeth exposed, snarling. Kamapuaa chanted: Kunahihi e-Kunahihi, Ano huhu e-Ano huhu. Helu ka manea, Wili ka huelo, Aa ka maka, Keke hoi ka niho, Aneane nanahu mai, Moku au la,

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There, forty thousand gods, And double that number; Thunder booms, Cracks the earth all around.

Standing there a weak ass, Nothing but a laugh ass.

Kaao No Kamapuaa [FC 5: 2: 315-363]

Bristling, e-Bristling, Kinda mad, e Kinda mad. Toes scratching, Tail switching, Eyes glaring, Teeth rattling, Almost me biting, Im cut up, Moku au la, Nau hoi na ka ilio, Nau hoi na ka puaa make

Slashed through By the dog, Now by the pig, die!

Kamapuaa called all of his plant bodies (kinolau) to grow into the jaws of Kuilioloa so that he couldnt bite down. The little hog bodies then entered the dog and ate up his insides. Dead, Kuilioloa. ooooo

Kamapuaa and Pele

Kamapuaa sailed back to Hawaii, landing in Puna, where he went up to Kilauea where Pele and her family were living.

There he stood at Akanikolea, looking into the volcano, Peles home. He saw the Hiiaka sisters on the floor of the crater, stringing leis. He chanted:

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A ka luna i Puuonioni, Noho ke anaina a ka wahine, I ka luna o Wahinekapu, He oioina Kilauea, He noho ana o Papalauahi, Ke lauahi wale la no o Pele ia Puna, E malama ana e, aloha.

At the top of Puuonioni, Sits a group of women, At the top of Wahinekapu, Peak of Kilauea, Papalauahi, a dwelling place, That Pele spread by flames to Puna, Taking care, love?

Pele ignored him, pretending she didnt hear him at all. Kamapuaa chanted again: Mai Puna hoi au i hele mai nei, Ua ike mai nei hoi au i na wahine kohi noni, Wauwau noni, Pakuikui noni, Kakau noni; I came here from Puna, I saw women gathering noni, Scraping noni, Pounding noni, Marking tapa with noni,

O Kapunaiki kanaka loa, Ka loa o kanaka, i ka hele ana, Make i ka oopa, I ka maloeloe, E ala, aloha e! Tall man though Kapunaiki may be, Its a long way to go for any man, Im dead lame, Stiff, numb, Get up, love?

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From the bottom of Halemaumau crater, Pele answered: I would get up if you were a man, but since youre a hog, I wont. Kamapuaa then said to his gods: You know, she didnt recognize me? She said I was a hog. They said: Chant again. Kamapuaa chanted:

Ia Makalii lau awaawa o Puna, Hala ka wai mauka o Kapapala, Lani pili o Hilo--e, I Hilo, i Puna kaua e! E Pele e! ilaila kaua e noho ai, Kui ana i ka lehua i Hopoe nei la, E kui oe, e lei au, E ala, aloha--e!

In the month of Makalii, winter, the awa leaf of Puna is bitter, And water inland of Kapapala is gone, But Hilo is in heavy rain--e. In Hilo, but you and I are in Puna, Pele, thats where we should live, Stringing the lehua here in Hopoe, You string, and Ill wear, Get up, love? ooooo

Wake up, said the Hiiaka sisters to Pele. Why keep on lying down? Look at that handsome man standing there on the heights of Akanikolea. [no answer] You can tell if hes a big man, a small man, a tall man, a short man, a good man, or a bad man. That hog that you mistake for a man is not a man; that is Kamapuaa, hog grandson of Kamaunua-niho, son of Kahikiula and Hina. That handsome man standing there on Akanikolea, you say, is a hog? What a liar you are.

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Weve seen hogs in Puna with the body of hog, feet of a hog, head of a hog, eyes of a hog, ears of a hog, snout of a hog and...everything else...that is a hogs. Nothing like that man with a human form standing up there. Thats a hog! Thats no man at Akanikolea! said Pele. Kamapuaa said to his gods: You know, I believe Im recog nized by those people. No, came the answer. They havent recognized you. Kamapuaa chanted: Aole oe i ike iau o Kama, O Kama paha i kuahiwi kau i ike, I ke kualono, Ka nahelehele, I ka pulupulu ahi, I ke kumu nei o ka laau, Kau Kama paha ia i ike.

You dont know Im Kama, Kama of the mountain you may know, On the mountain ridge In the forest, In fire kindling, In the trunk of a tree, That Kama you might know. I know you, said Pele. You just came from Tahiti. You fought Lonokaeho, killed him. Kowea is your father-in-law. You married his daughter, and now you have a child. But my fires reached you and pinched your eyes. You couldnt sleep, so you came here. Thats why you came. To put out my fires! said Pele, chanting:

O Kama hoi paha oe, O kanaka o ka pali ku, O ka pali moe O ka pali ku-hoho O ka pali kaa o ka pohaku, I hehi ia e ka manu kalokalo,

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Anu ai ka uka o Kaliuwaa, Nou no o Hiwa, O Kama hoi oe, O ke keiki puaa a Hina ma, Moopuna puaa a Kamaunuaniho, O ko pa la, o Lelepa, O ko opu la, o opu ohua, O ka aha o ko ihu, o Haleaha,

You could be Kama, Man from a high cliff, Low cliff, Deep ravine, A cliff of rolling stones, Stepped on by kalokalo birds; [*Note: Pele is referring to the birds who utter prayers (pule kalokalo), conversing with gods; i.e., kahuna ].

Cold in the uplands of Kaliuwaa, Yours is that of Hiwa, sacred black [i.e., of sacrificial pigs] Kama, indeed, are you, Pig-child of Hina folks, Pig-grandchild of Kamaunu-a-niho; Your pen there is Jump-Fence, Your belly, fruit of the harvest, The string through your nose, house-cordage. O Kamapuaa oe, O ka lemu helelei wale, O ka ihu i hou ia i ka aha, O ka mai pili i ka opu, O ka huelo kahili mahope, E o---e Kama i ko inoa.

Youre Son-of-a-Pig, Buttocks falling down, Nose pierced through with string, Genitals stuck on the belly, Tail twirled behind, Answer--Kama is your name.

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Kama answered: Makole, makole akahi, Hele i kai o Piheka, Heaha ka ai e ai ai, He lihilihi pau i ke kua. He kua, he kua, He kua na lii o Kona, A Paieie i Mokuhia, Hele aku o Panaewa Ikiiki e! Ikiiki e! Ikiiki hoala hiamoe, E ala ae oe e moe loa nei, Aia ka la i Ouli, Uliuli kai e uli, Ka ua lele huna o Hopoe, E kui e lele ka wahine I kai o Makuakeke. Hookeekee kahi akua, Hoopunipuni kahi akua, Kuahu ia ke kua ai puaa, O Pele ke kua ai puaa, Uhi--uha--mai an o Pele, E Pele e! kaukau li, E Pele e! kaukau li. Red-eyed, red-eyed, number one sore eyes, Goes into a sea of Inflamed-Eyes, So what kind of food does she eat? Everything to the brink is eaten by the goddess, Goddess, goddess, Goddess Kona district nobility, Until Paieie in Mokuhia. Is where Panaewa goes. Sticky hot, sticky hot, Wake up from sleep sticky hot, Wake up then lie down again for a long time... Dark the sun at Ouli, Dark towards the sea, dark In the fine rain of Hopoe. Hurt, the woman goes off, Her crooked way in the goddess place, The goddess place is a lie! An altar for the goddess to eat pig, Pele is a goddess who eats pig, Munch here, crunch there. E Pele, there you go, hissing, E Pele, hiss, hiss, hiss. Pele was furious and told her Hiiaka brothers and sisters to start the fire, two of her brothers to position themselves, one above, another below Kamapuaa.

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Kamapuaa asked his gods: Who are these coming? Brothers of Pele, Hiiaka-luna and Hiiaka-lalo. If they get to you together, were dead,: Kamapuaa sent his love-making god, Lono-iki-aweawe-aloha, to enamour them with each other, and they forgot what Pele had told them to do, and off they went together. Pele called on Lono-makua, her fire-making god to start the fire. Kamapuaa chanted: O ke ahi a Lonomakua la, A ka wahine a Pele, Ke a ala i uka o Puna, I ka hau aiai o Maunakea I ka uwahi po i ka lani, A ka wahine leo nui i Pohakea, Ke halawai la me ka lani, He akua kino lau, Kino pahaohao, O Lono ka maka, Owau la ke kino, Ke kii mai nei Hawaii iau, I ke kaula waimaka nui, Hiolo ka lae o ka pohaku, Io io ka leo o ka ala, Kui ke koi aweaweula, Uwe ka leo o ka manu, Ka leo waimaka nui o Hilo e! Pau Kilauea i ke ahi e! Kunia aku la wela ke one, Hoa ke ahi lele i luna, I ka ai inoino a ke kua wahine, Po puna i ka ua a ka awaawa, Pukui i ka uwahi a ka lua, Hauna i ka uahi a Pele la e, Aloha ka wahine o ka lua. The fire by Lonomakua, Of the woman, Pele, That burns upland in Puna, To the bright snow of Maunakea, In the smoke that nights the sky, Of the woman of loud voice in Pohakea, That meets the sky, A goddess of many forms Of mysterious body; It may be Lonos face, (But) mine is the body,

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That gets Hawaii for me, Prophet with watery eyes, Stone forehead falling, Sounds of basalt rock; Joins those of the red-corded adz, Cries the voice of the bird, The tears of Hilo cying, That Kilauea is finished by fire! The sands burning hot, The flame lit flies upward, The goddess overeats, Bitter the rain that nights Puna, Stifled in smoke from the pit, Peles smoke smells stink, Love the woman of the pit. That would have been all right, said Pele, had you come in peace, I would have treated you peaceably... But...since you came otherwise, you get Pele only if youre strong. Pele told Lonomakua to keep the fires going, the Hiiakas, Kahoalii, uncles, and all the gods... Molten rock flew to the skies, the heaven seemed as if in flames, the sky without cloud. The heat reached Kamapuaa on his chest, and his whole body enveloped by flame. Kamapuaas gods surrounded him, so that he was not consumed by lava. The smoke from the volcano darkend the sun, and Kilauea was entirely lost from view through the great heat. Sure that Kamapuaa was dead, Pele ordered the fires put out, and Kilauea ceased erupting. When she looked up at Akanikolea, Kamapuaa was still standing, still alive. She ordered the fire rekindled, but Kamapuaa called his sister, Kelii-o-makahanaloa, who came in the form of a small cloud from the south until it was over the volcano. A heavy rain then fell into the crater, putting out the fire. The hog forms of Kamapuaa then went down into the caldera until Kilauea was overrun with pigs. Kamapuaa then changed himself into a boar, which opened its mouth wide, showing its tusks and swallowing Hale-maumau, taking in Pele and her family. and they would have died had not Kamapuaas lovemaking god intervened, causing compassion to enter his heart. Pele ordered the fires rekindled, and the same thing went on, again and again, for many days until Kamapuaa sent in his plant bodies to outgrow the fires until they died down. Pele and Kamapuaa then agreed to live peaceably together, the dry side of the island to be for Pele, and the wet side for Kamapuaa. Pele took Puna, Kau, and Kona; Kamapuaa, Kohala, Hamakua, and Hilo. Thus ended the war between them.

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Kamapuaa and Makalii Kamapuaa sailed to Maui, Molokai, Oahu, stopping at Kauai, landing at Kipu. On his way inland he met Limaloa who was going to the house of the chief, Kaneiki. With your help, he said to Kamapuaa, I shall win the daughters of Kaneiki for my wives, for I have given them all that I own and still have not been able to win them. They met a woman who refused to let Kamapuaa drink from the spring of Kemamo, and Kamapuaa finished her off. They went on to Kilohana, into a valley where overgrown with kukui trees, and there were the two girls of Limaloa, Are those the sweethearts? asked Kamapuaa. Yes, Limaloa said. Kamapuaa chanted: He wahi pali iki hoi o Kipu e hele ia nei, Aole i anan ia ka loa o Makuaiki, Aole hoi au i hele i ka loa, Aole hoi i hele i ka laula, He pali kui, e hono, e waha, I Mauea la e! aia i luna. Aia i luna ka leo o ke kanaka, Aia i lalo ka leo o Kaiwikui, Ke ualo la i ka pali o Mahukona. E laa o Kona e! O Kona iki, o Kona nui, E laa ke kanaka i ke aloha e! Ua loaa i ke aloha, ke haa mai la, Haa la, haa na wahine i ka pali, O Kukuiahinuhinu laua o Kukui-ahalua, O Aloula laua o Alokea. Na Kaikuahine o Kaneiki e! E aha ana la laua nei e! E awale nei, o ka uka nei la, Hoalohaloha wale, aloha.

When you go here, Kipu is a small cliff, The length of Makuaiki has not been measured, I havent gone the distance, Nor gone the breadth, Its a cliff that joins another and opens out, To Mauea, there it is above. Above is the voice of a human being, Below, the sound of Kaiwikui, Shouting to the cliff of Mahukona, How sacred is Kona! Small Kona, big Kona,

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Such is a man because of love, Having obtained love, he is humble, Humble, like the women at the cliff, Kukui-ahinahina and Kukui-aha-lua, Red hibiscus, white hibiscus. Daughters of Kaneiki! What are they doing here? Whiling away time in the uplands, Love and affection. The two girls sent word to their father that they wanted Kamapuaa for a husband. Kaneiki prepared a meal and waited for his daughters to come home with Limaloa and Kamapuaa. Limaloa ate well, and Kamapuaa ate like a pig. When Kamapuaa had stayed for some days, the girls said to him: How can you sleep while we and our father were almost killed today? Let me go out to see this Makalii with whom your father does battle, and you stay home. Chief Kaneiki, said Kamapuaa, Haveyou seen a large stick of wood anywhere or heard of the whereabouts of one? After them came Makalii. Kamapuaa chanted: Nani kua ka pali, Me he mea ala i kalai ia a nihoniho, Ka pali o Kualele la e! Lele, lele paha e!

Beautfiul the back, straight as a cliff, As though carved and serrated, Cliff of Kualele! Fly, maybe fly away?

Makalili answered: O Makaliiuakawaiea au, He kaha ku wau no keia aina, Iau o uka, iau o kai, Iau o nae, iau o lalo, Nou ka hele no ke koa, Hele ka oha mahope, Ka hele au a ke koa nui, O Kauai nei la e! O wai kou inoa? E like me au nei la?

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Im Makalii-ku-a-ka-wai-ea, I possess this land, Upland is mine, lowland is mine, Lands within, lands below, Its for me to go as a warrior, Ordinary folks go behind me, I go as a great warrior Of this Kauai! What is your name? Is it like mine?

There is a large stick, said Kaneiki, in the uplands of Kahikikolo,and he sent several men to bring down the log. When Kamapuaa got it, he went off with it to fight Makalii, none other than the Makalii who had not been killed at Wai-anae with Olopana. First Kamapuaa fought Ahuli, a warrior of Makaliis, at Kahoaea, with his log, Kahikikolo. He just struck him dead. Omaumaukieo and Owaalawala-heekio came up, and they were good at spear-throwing, but Kamapuaa dodged their spears.

Kamapuaa chanted: Lele ae la ka honu a kai, Kipu iho la i ke alo o ka ala e! A Ke kai hoolono e! Ke kupa o Kaena la! Holo paha, aloha e.

The turtle leaps to sea, Holds onto the rock face And to the sea listens! A native crab boasting, Run along? Hello?.

How handsomely you chant my name! If I kill Kaneiki today, I will save you, said Makalii. Kamapuaa then chanted, naming all whom he had met in battle:

O Naipuni oe a kama ia, Ia Owela ka moku, Kauoha ka aina i na makua, I ka makuakane,

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I ka makuahine, I ke kaikuaana, I ke kupunawahine, I ke kahuna ia Lonoaohi, Oia wale no ia i ka hele ana, I hahai i ka mai o Kapomailele,

Hele ae nei oia ma Kukulu o Kahiki Make ke kaua i ke Ahuku, Hee ke kaua i ke Ahumoe, Make ke kaua ia Olopana.

You are a conquerors son, Of Owela district, Land granted to your parents, Father, Mother, Older brother, Grandmother, The priest, Lonoaohi, Was alone in going, Following Kapomailele

As far as the pillars of Kahiki, Ahuku lost the battle, Ahumoe fled, Olopana lost the battle. [*Note: the chant continues, with all the names of warriors who lost battles with Kamapuaa and who fled. They are listed below]:

Pohuehue Mahiki Popoki Ohiki Aleale Pipipi Aoa Lepokolea Palahalaha Loloa Paoolake Paookauila Alamihi Aama Kuapaa Naka

morning glory vine grass crab sand crab sea billow periwinkle sandalwood plover dung lupahapaha seaweed red seaweed paoo fish paoo fish reef crab black rock crab chiton shellfish

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Opihi Heepali Lipoa Limukohu Ina Haukeuke Hinalea Weke Opule Uhu Mano Malolo Piopio Lelepo Auau Kauleinaha Honunui Honuiki

limpet coastal octopus sargassum seaweed red seaweed sea urchin in coral smooth sea urchin wrasse fish surmullet spotted wrasse parrotfish shark flying fish barnacle (pioeoe) red seaweed swordfish ulei shrub; or umaumalei, surgeon-fish big turtle small turtle

[For the origin of Rongo ~ Roo (Tahiti) ~ Lono (Hawaii) worship pattern in Polynesia, Tonga has no precedent, although the Tongan gods include Tu, Tane, and Tangaroa, but it exists from Samoa through Micronesia into Indonesia, the source of which is apparently from burong, meaning bird)

Niuloahiki Moananuikalehua Kaeohoku Kaeholalo Nalukua Nalualo AleI Alemoe Keaumiki Keauka Ahuikukanaloa Laumaiakewili Laumaiakenahae Kupalii Kanaunaumamaawa Mokumokupoo Namakaokahai Kuililoloa Koea Lonokaeho

coconut tree in the Milky Way mermaid in the channel/goddess star-marking stone upright-stone below wave back wave front steep wave low wave sucking current smiting current Kanaloa forms spiralling leaf of the banana (young) banana leaf splitting (i.e., old) land crab [awa chewer] [decapitator] [older sister of Pele] [dog husband of daughters of Kowea] sea worm enemy of Kowea

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Make ke kaua ia Lonokaeho e! Puni o Kahiki ku, Moe maua me ke kaikamahine o Kowea, Me Kekaihaakuloulani, Iloko o Puokooko, O Koo o Wainanauli, Ilaila ka hale moe, Kaohi mai ka makuahunowai, E noho e ai i ka luhi o kaua; Aole e paa ka puaa ia oe, Ke kii nei au e kinai, I ke ahi a ka po, Aole e pio ke ahi ia oe, He ahi na ke kua wahine, Na Pele nui aimoku, Hele aku he loa Kaunanahunahu Na hua e ke ahi pau ka hulu puaa Ku ka hohono i na moku, Ua wahi a wela ka aina, Wela ka ulu Oahu iau; Pa Olopana i ka la iki, Make Olopana i ka la nui, Ai na ka iliili, Ai na ka moi, Ai na ka nananuu, Ai na kii kapu o mua nei la, Puni Oahu nei iau, Kaawe ke kaikaina la make, Kau i ka haka a Keluea, Lawe ae ka aina la lilo, E Iouli, e Iomea, E ka ohana a Paikaua, A Pueonuiokona, A Kahonunuimaeaea A Kahonuikipooiki, A Kapaemahu o Wakea;

Lonokaeho was defeated in battle, The whole of Kahiki-ku, I married the daughter of Kowea, Kekaihaakuloulani, In Puokooko, Of Koo, Wainanauli, There was the sleeping house, My father-in-law urged me, To stay to enjoy what we had by our efforts; You cant control the pig, Ive gotten here to put out,

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Quench the fire by night Which you do not extinguish, Pele, chiefess of the district, Ive gone the distance by Pelting-Rain, What does the fire do but burn off the pigs hair, And the stench of it standing over all the islands, Smoke and heat in the land; Oahus groves were (already) hurt by me (not you), When Olopana fenced the small sun, Olopana died by the big sun, (Was I) food from the iliili (ina)? Food tax for the high chief? Food offering for the oracle tower? Food for the sacred images of the mens eating house? Oahu became mine, The younger brother with a rope around his neck to die? (Suspended from) the rack of Keluea? The land lost was taken, By Iouli, by Iomea, By the family of Paikaua, And Pueonuiokona, Kahonunuimaeaea, Kahonunuipooiki, And Kapaemahu of Wakea. Kipaku ia na makua lele i Kauai O ka mamala hoi a Kama, I Mahiki mai Oahu mai; Oia oe e Makaliinuikuakawaiea, E o oe, kau lehua la e Makalii Ke pii la la, ke pii la, Ke ako la la, ke ako la, Ke puunaue la la, ke puunaue la, O aku kau lehua kea la e Makalii; Ke iho la la, ke iho la, Ke wae la la, ke wae la, Ke ako la la, ke ako la, Ke aki la la, ke aki la, Ke uo la la, ke uo la, Ke kui la la, ke kui la, Ke lawa ala la, ke lawa ala, Ke paa ala la, ke paa ala, Ke lei la la, ke lei la, Ke lawe la la, ke lawe la, Ke hao la la, ke hao la; Ke hao la ke ahi i ke one o Akelekele;

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Kaikoo Hanalei e! Kaikoo, Kai kuaau o Haena, Kai poi o Kalalau, e Kai ne halaole ko Milolii, Lele ae la ka huna a ke kai i luna; A ke kai kuike i ke alo o ka ala, A ke kai hoomoe i ke alo o ka pohaku E hiki mai auanei kuu kino makani, O Kukeaoiki, o Kukeaonui, O Kukeaoloa, o Kukeaopoko, O Kukeaomihamihaikalani, (My) parents were sent away, went over to Kauai A piece of Kamas gardens, So did you, Makaliinuikuakawaiea Answer, my lehua warrior, Makalii; Climb up, climb Pick (the lehua), pluck (the flowers), Until the sum may be counted, Oahu is my white lehua (blossom), Makalii; Come down, come down Separate them, divide the lot, Bite off (what may be used), Tie them into small sets, String them (together), Until theres enough, Bind, fasten And wear the lei, Carry it, take it, Take it like the wind takes it, By force did fire take the sands of Akelekele; Hanaleis seas are rough, Inside the bay of Haena, Breaking surf covers Kalalau, The sea of Milolii murmurs, without hala (trees), Spray from the sea leaps up; The seas I know by sight from the face of basalt rock, The sea that puts the side of the rock facing you to sleep. Here come my wind bodies, Ku-in-the-small-cloud, Ku-in-the-big-cloud, Ku-in-the-long-cloud, Ku-in-the-short-cloud, Ku-in-the-cloud-silent-in-the sky;

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Kaiehu ka lani, ehuehu ka lani, Ehuehu ka lani ia oe la e! E Makaliinuikuakawaiea, Hee ko aina i ke kakahiaka E Makaliinuikuakawaiea la, Puni Kauai nei iau la e, puni. The sky is spindrift, the sky is salt pray, The sky is salt spray to you, Makalii-ku-ka-wai-ea, Your land slips away in the morning, Makaliinuikuakawaiea, All of Kauai comes to me. Now Makalii knew it was Kama-puaa, and he chanted: O oe no ka na e Haunuu, E Haulani, ka mano nui, E Kaalokuloku, e ui e? O kou inoa ia? E o mai. Are you Haunuu, Haulani, the big shark, Kaalokuloku, Im asking, Is that your name? Answer me. Yes, its Kama Im dead, I have no means to live, nothing upland, nothing in the lowland, nothing to the east, nothing below (south, west), not even a clump of grass to hide, Im dead by you, Kama. You wont die, if you honor me with a song. Remember what Makalii had said? Lea maoli kuu inoa ia oe, ina i make Kaneiki iau i keia la, o oe kau e hoola. How handsomely you chant my name! If I kill Kaneiki today, I will save you. A man gets his name song from his mothers womb, said Makalii. Cant you think of one in your own Opu?

Kamapuaas lovemaking god had taught Makalii the name song for Kamapuaa, and he chanted it. How was I? asked Makalii. You think one song saves you? Makalii chanted all of Kamapuaas name songs until Kama agreed to spare him.

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Will you give me some land so I have place to live? asked Makalii. Go to Kahiki and stay with Koea. No, I cant live there. I would have to cross the seas. Go to Hawaii and live with Pele. I would never be able to live with her. Go to Oahu and live with Kelekeleaiku and Kamaunu-a-niho. No. Not with them. Then go up to the mountains where theres a lot of ti, palai , amau, and hapuu ferns. All right. said Makalii. He went into the mountains with all his people.

Kamapuaa and the Ohana

When Makalii left, Kahikiula, father of Kamehameha, came toward him. Love for his father began to well up in Kama-puaa, and he said Kaneiki, the chief: Theres your man! A powerful man and a great warrior, said Kaneiki. If hes so great, why didnt he retain possession of his land on Oahu. Instead, somebody else got it. When Kahikiula came up to Kaneiki, Kaneiki struck him to the ground with his war club. Let me finish him off, said Kama. You go on ahead. Okay. Kaneiki went on, and Kamapuaa looked down at Kahikiula. Say, youre almost dead. Yes, Im almost dead. All he had to do was strike me once, and Im down. You look like my father. I have no other son but one, Kahiki-honua-kele. Well, crawl from here until you meet up with Makalii in the mountains. Away went Kahikiula. Up came Kahiki-honua-kele, oldest brother of Kamapuaa. Kamapuaa said

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to Limaloa, his friend: Theres your man! Hes a young man. Ill be killed. Its because I know hes not so strong that I tell you to take him down. Limaloa struck Kahiki-honua-kele to the ground with his club and jumped on him to make sure he was dead. Wait, go on ahead, and Ill finish him off. Away went Limaloa. Kamapuaa took Kahiki-honua-kele and gave him lomilomi until he regained consciousness. Youre helpless; one blow and down you went. You look like my older brother. I have no younger brother. My two younger brothers are dead. One was killed by Pele and the other one hanged himself. Well, crawl from here until you find Makalii and the others. When Kaneiki and Limaloa came back, Kama said to them: Theres one more big battle to win. Its against a woman, so we must run away and save ourselves. Kaneiki and Limaloa ran off. Kamapuaa went on by himself, setting off for Kalalau valley where Kahikiula and Hina were the ruling chiefs. At someones home, he found out that a lot of fish had been caught that day. On he went until he came to the house of Wailinuu, his parents fisherman. Said Kama: Give me some fish? If you dont, you die. Maggots will feed on you. You ask me for two things, said Wailinuu, for my fish and my death. Give me some fish, Kama repeated. Why dont you dive for some yourself? Kamapuaa said to the others who were there: Go down to the chiefess, Hina. Tell her that her son is here, and he has come for some fish for himself. After Hina listened to them, she said: I have no other son. One was killed by Pele, one hanged himself, and Kahiki-honua-kele is the only one left.

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I dont know where this guy comes from. Just lrying to get some fish out of me. When the messenger returned empty-handed, Kama sent him back again and again, until he had to go himself. When Hina saw him, she turned her face away. Is your back to be the one I talk to?

Nani kuu noho ana i uka o Wai-ahulu, Hiki ana ka pihe ia o kai nei, O ui au o ninau aku, Nawai la ka ia o kai nei? Na Hina, na Kahikiula, Nau wale no ia ia ke hiki au; E Hina e, nau kahi ia. E Hina e, he ole manawa ino; Lealea ka noho a Kahikimauolina, Ke one huli o ka moku. I huli mai e imi mai, Imi mai hoi i na makua, He ua hoa ka makuahine, He konia ka makuakane He manonia ke kaikuaana; It was nice where I was staying in Wai ahulu When came the shouting from this coast, So I asked whose fish is in this sea? Hinas, Kahikiulas, Some fish for me if I come here? O Hina, give me some fish, O Hina, dont be hard-hearted; Kahikimauolina lives a happy life, Searching the sands of the district, So I came to search, Seeking (my) parents; Useless (ua) company for a mother, Stubborn (konia) one for a father, Unhappy older brother; Kuhi a ka ia i ka moana, I koa loa, i ke koa poko, I ke koa i noho ia e ia, I ke koa i mea ia Hina E Hina e, i hele mai nei au i ia nau, E Hina e, he ole manawa ino, aloha, Kupu ka ioio i luna o Waiawaawa

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O kuu kino puaa ia, Kai no au i hele mai nei, E noonoo ana ka makua, E Hina e, he ole manawa ino! The fish of the seas are pointed out, In the long coral reef, short coral reef, In the reef coral lived in by fish, The reef that belongs to Hina; O Hina, I came for fish for me, O Hina, dont be hard-hearted, The spire that you saw at the top of Bitter-Water? That was my pig-body; I thought when I came here, My parents would think of me, O Hina, dont be hard hearted. Well, Hina?said Kahiki-honua-kele, Arent you going to say some-thing?

Is this your son? asked the wives of Kahiki-honua-kele. Is this your son? said the wives of Kahiki-honua-kele. I have no other son on Kauai. If you two want to give him some fish, go ahead, said Hina. So they gave him some fish. Kamapuaa chanted: Ma Kona hoi au i hele mai nei, Ua ike mai nei au i ka ahu maia, I aina a kiko ia e ka manu, Ke kea mua o ka maia, I kupono i ka lau o ka maia; I ke ala pii la e Hina, I ke ala imi i ka wai o Kekelani, I ka wai o Waialamihi, O ka luna i Kaula e, Hoalohaloha wale la; E Hina e, nau kahi ia, E Hina e, he ole manawa ino; By way of Kona I came here, I saw a bunch of bananas, As food pecked by birds, The first hand of the bunch, Just under the leaf of the tree; On the path of ascent, Hina, On the path to find the water of Kekelani,

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The water of Wai-alamihi, On the top of Kaula, That for which I yearn; O Hina, some fish for me, O Hina, dont be unkind; Ma Kona hoi au i hele mai nei, Ua ike mai nei au i ke kukui, Ka ihona i lalo he awaawa, Waawaaiki naaupo, Popoi o loko me he kaikoo la, Auhea ka manawa; No Kohala au, No Kohala ka makani anu he apaa, A paa i ka waha he ole,

E Hina e, nau kahi ia. E kuu kaikuaana e! Kuu kaikuaana o ka pali hii, Pali kui o Kaliuwaa, Pali hanai, pali hele a maua, Pali waha ma ke kua, E haawe ai ke kua i ka huli, E uwe kaua e, aloha, E Hina e, nau kahi ia, E Hina e, he ole manawa ino, No Kalihi oe, no Kalihi au, No Kalihi ka wahine haha pai, Moku a uu ke kaula, Lilo aku ke poi me ka ipu, O ke kai mokumoku ipu o Kalihi, He paa o Kalihi e, E Hina e, nau kekahi ia, E Hina e, o nau kekahi ia. By way of Kona I came here, I saw the kukui lamp, Down below (in) a valley, A small valley of dark ignorance, The inside like a rough sea, Where is your heart? Im from Kohala, Kohala of cold, strong wind, Steady closed-mouth refusal. Hina, some fish for me, My older brother, My older brother of the cliff that carried him on the bosom, Cliff adjoining Kaliuwaa, Cliff where we were raised, where we roamed,

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Cliff open at the back, Where the back carried us over, Lets weep, have compassion, O Hina, dont be unkind, Youre of Kalihi, Im of Kalihi, In Kalihi the woman fished for crab, Where she cut and drew out the cord, The cover and the gourd were lost, In the sea that broke the gourd in Kalihi, Kalihi was safe, O HIna, some fish for me, Hina, let me have some fish. Hina realized then that this was Kamapuaa, because she had gone to Kalihi where her calabash of crab was lost. She left to house to tell Kahikiula and Kahikihonuakela that it was Kama-puaa. They went outside to greet him, Hina chanting: I luna kukui o Hanunanuna, I ke kaha o Waimalu, Kuu kane ua--e! Aohe makana i ko inaina e! Eia ka lani poko la, He waimaka ke ua iho nei, Ke ua iho nei a pulu la Pulu kuu kino i ka manao la, Kuu keiki o ka pali hii e. Above the kukui trees of Hanunanuna, On the shores of Waimalu, Sire, its raining, We have no gift to appease wrath, We are chiefs of a poko district; These tears rain down, We are drenched in that rain That wets my body because I remember My child when I carried him on my bosom. HIna then approached Kamapuaa and laid down at his feet, and Kamapuaa sat down on her, Kahikiula chanting: I luna kukui o Hanunanuna, I ke kaha o Waimea, Kuu kane ua--e! Aohe au makana i ko huhu, Hookahi makana o ka waimaka, Ke ua iho nei e, a pulu la.

Above the kukui trees of Hanunanuna, On the shores of Waimea,

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Sire, it rains, I have no gift to appease your anger, The only offer I have are tears, I am wet as they rain down. Kahikiula went to Kama and laid down at Kamas feet. Kama sat down on him, as Kahikihonuakele chanted: Hanau ae no apopo ka olua keiki O kou inoa no ka hoi keia, O iliala i ka hau anu o Kaala, Ko ili mahuna i ka awa, I noho i uka o Kaliupeapea, O ka ua kilinoe hau o Keke, I uka hoi ka hala me ka lehua, I kupu i uka o Kaliuwaa, O kou inoa ia e o mai. Your son was born a bundle, This is your name (song): Fragrant skin in the cold dew of Kaala, Skin scaly from awa, In the uplands of Kaliupeapea. The fine misty rain of Keke, The hala and lehua inland, That grows in the uplands of Kaliuwaa, Your name (song), answer.

Kahikihonuakele went to Kama and laid down at Kamas feet. Kamapuaa stood up and stepped on all of them. Hina chanted more name songs for Kamapuaa, but he would not listen, until finally, she took off her clothing and followed him as he went away. Your fisherman shall die, because of what he said to me, since I must dive for fish for myself. Hina then consented to give some fish to Kama. Why didnt you know it was me? Because we knew you as a hog, not as a man. Kama showed them all of his forms, then left to go back to Tahiti.

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B.

The Geography of Migration Traditions in Polynesia 1. Ancestral Homelands in Hawaiian Traditions

Names of ancestral homelands in Polynesian tradition are places in an afterworld paradise where gods and spirits of the recently deceased live forever. Savaiki ~Havaiki, an ancestral homeland which may be Savaii in Samoa, has become in east Polynesian tradition an underworld or afterworld, or world primordial, following a pattern of making the distant homeland more accessible as an attainable paradise. This has also happened to Tongan and Samoan Pulotu ~Pulo-tuu, where Savea Siuleo (Samoa) or Hikuleo (Tonga) is a god or goddess, Pulotu is the underworld or cemetery (pulotu). Hawea < Savea is the name of a sacred temple drum brought to Hawaii by Laamaikahiki of Tahiti and used to announce the birth of a chiefs son at Kukaniloko temple in Wahiawa since the time of Kapawa, about the seventh century A.D. So has Lolofonua (Tonga) become a cemetery whereas, on Uvea, Lalofonua is the primary mother, a first person, her husband being Fuli-fonua, and from this primal pair, Lalo-fonua and Fulifonua, Uveans descend. Huli-honua is an ancestor in the Kumulipo cosmogonic genealogy of ruling Hawaiian chiefs, and he is remembered, although Hawaiians of the present do not know that Hulihonua ( < Fulifonua) was Uvean. Although chiefly genealogies retain ancestors names and homelands, the recitation does not effect actual recall of real persons and places, although they may actually exist. They are strictly ancestral.

What, then, do Hawaiians make of the following names which figure in the Kumulipo genealogy of ancestors in a long chain of lineal descent from Lailai (w = wahine female) and Kii, Kane, and Ke-aliiwahi-lani (k = kane male)?

Opuukahonua (k) Kumuhonua (k) Lalohonua (w) Hulihonua Liaikuhonua These are not names of places but persons with honua meaning land. Do they suggest some kind of ancestral connection between Hawaii, Tonga and Uvea on lines of descent tracing a migratory

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route before ancestors of the Hawaiians derived their society and culture from Central (East) Polynesia (Tahiti, Marquesas)? The base form in all of the names above, however, is honua land. How far back does true memory go to the original geographic location, known perhaps to some and not other Polynesians who may still live there? Or, to what does it refer in the Proto- Austronesian language and culture context remote from the Polynesian culture area?

Honua, henua, fonua, fenua in Polynesia and Melanesia continue to mean earth, land, high
island while on the southeast Asian mainland to the west, it is the name of a contemporary tribe of people who speak a proto form of Austronesian. Banua, Benua Vanua-Levu Southeast Asia (name of a tribe on the continent) Fiji; one of the high islands (with Viti Levu).

In Hawaiian it refers to an ancestral homeland Ka-honua-a-Kane-i-kahoolewa, probably related to the island Kahoolawe, and perhaps ultimately derived from Fakarava (Tuamotu), The ancestral land of Hawaiian chief Luanuu which he left to go to Honua-i-Lalo, where he was given another name, Lalokona (i.e., Rarotonga), meaning below-Tonga was Kahiki-honua-kele Land (of Kane) that moved-off while Kumukahi (east Cape, Puna district, Hawaii) still takes the alternate name,

Ka-honua-ua-kele.
What, then, is meant by honua kele has no appropriate meaning in Hawaiian as it still does in West Polynesia for -tere ~ tele meaning great (nui) , as in: Nuu-tele Nuu-tere Nuku-tere Nuutere Manua-tele Place (Samoa) Place (Tahiti) Rarotonga (Cook Is.); old name for Rarotonga. Tahiti-nui (Society Is.) Great-Manua (Samoa)
Cp. nusa (Indonesian) island Nusantara Malay); island

Manua
[cp. Pulau Manukan

Underworld (Hawaii)
Island name (Borneo, Indonesia] the

[* Note: in the list above, names beyond Polynesia proper, the Polynesian triangle in Pacific are in bold type].

The Tongafiti (Rarotonga) (~ konohiki [Hawaii]) chiefs were at one time land-holding tribal chiefs in the Cook Islands, probably from the Lau group between Fiji and Tonga (Tonga-Fiji), retained in Hawaii

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by the name Konohiki, as a land steward of kaukau alii rank below that of a titled land-holding ruling chief (i.e. alii ai ahupuaa, alii aimoku, alii moi ~alii nui). The konohiki (< Tongafiti West Polynesia )

held no titles to land in Hawaii until the 1848 Great Mahele land division under Kamehameha III. The Hawaiian konohiki lacked the rank of the Tongafiti in Rarotonga (Cook Is.) and the historic connection to the Lau Islands between Tonga and Viti (~ Fiji ~ Fiti ~ Hiti) except in the pronounciation, konohiki ~ Fiti. It is then significant that linguistic study of Polynesian place names, rather than chiefly titles, indicates percentages of cognate agreement between east and west Polynesian languages at these rates, although with respect to sentence structure and other vocabulary Hawaiians shares 50% comprehension with Marquesan: 23% Hawaiian with Maori 21% Hawaiian with Tahitian 18% Hawaiian with Rarotongan and Tupuai (Austral Is.) 17% Hawaiian with Marquesan 17% Hawaiian with Samoan 17% Hawaiian with Tongan

[Hawaiian shared 281 place names with Tongan [data (acc. Koskinen) from
Elbert, Samuel H., Place Names of Hawaii].

2. Names of Hawaiian Homelands from Cosmogonic Genealogy and Migration Legends (Comparative Listing, with Austronesian [Southeast Asian Referents]

Comparative etymology of place names in Austronesian having begun, data are still lacking to percentages of agreement between Polynesian, Micronesian, Micronesian, and Indonesian place names with those of the Philippines, Malay Peninsula, and Southeast Asia. Data from Hawaiian tradition with

respect to ancestral homelands may reveal a migration pattern in Polynesia as well as geographic distribution of place names farther west and this effort is a small attempt in that direction.
[*Note: The list below gives Hawaiian name, type of tradition (genealogy, chant, legend) and source whenever possible as FC (Fornander Collection of Hawaiian Antiquities; APR (Account of the Polynesian Race), etc. Entries farther west of Polynesia proper are entered in bold type].

(Ka)-Aina-kai-melemele-a-Kane (Hawaii); land-of-the-yellow-sea-of=Kane; i.e., land near the equator in the vicinity of the Belt of Orion [Melemele] or, south in the latitude of Tahiti (with Sirius [Melemele] as zenith star].

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(Na)-Aina-i kulana-kai-maokioki-a-Kane; land-floating in the streaked sea (sandy and rocky bottom) of Kane; or streaked as the sea by high winds (broad on the beam of a sailing vessel) Aina-lau-ana-a-Kane; many-lands- of-Kane, i.e., populous; Aina-lau-one-a-Kane; sandy land; Ke- one- lau- ena-a-Kane, many- (warm)-sands -of-Kane; the homeland of Luanuu, which he left to go to Honua-i-Lalo (Rarotonga?) Aina elieli-a-Kane, land-dug-by-Kane; Aina-wai-akua-a-Kane; water-of-the-gods-land Aina-wauke-kapa-a-Kane; wauke (paper mulberry) kapa (cloth) of the god; i.e., chiefs lands. Aina-kahiko-a-Kane, ancient land of Kane; Aina-hemolele-a-Kane, perfect-land-of-Kane; Aina-huna-a-Kane; Kanes-hidden-land; Aina-a-Kane-huna-moku; hidden-land of Kane; floating island paradise; skyworld paradise,holding Ka Wai Ola a Kane, living-waters-of-Kane [i.e., the Milky Way] Aina-wai-ola-a-Kane; land-of-Kanes living-waters; Aina- kapu-a-Kane; land sacred to Kane Aina-eepa-a-Kane; mysterious land of Kane; spirit-world of Kane Aina-i-ka-houpo-o-Kane, land at the diaphragm of Kane; i.e., land at the equator Ka-aina-i-ka-houpo-a-Kane, land-on the -diaphragm of Kane; equatorial lands Aina-wai-lepolepo-o-Kumuhonua-a- Kane; land of (dirty) flooding, i.e., rivers and heavy rain, also called Alala.

Alala; (mele) [Kaulu visited this land]. Cp. Lala-waia [APR]; Lalowaia [FC] Cp. Ololo-i-Waia [Malo]; home of Wakea; same as: Ololo-i-

Mehani
O Haumea wahine o Nuumea i Kukui-haa O Mehani, Nuu-manoanoa o Kuaihelani i Paliuli Kau i ka moku o Lua, O Ahu o Lua noho i Wawau Haumea, woman of Nuumea at Kukuihaa Of Mehani, vast hills of Kua-i-helani in Paliuli Set in the district/island of Lua, of Ahu of Lua, who lived in Vavau [acc. Beckwith translation of the Kumulipo]

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Hanau o Maila i kapa o Lo-palapala O Olohe kekahi inoa Noho i ka aina o Lua Kapa au ia wahi o Olohelohe-lua

O Paliuli, aina huna a Kane O ka aina i Kalana-i-Hauola I Kahiki-ku, i Ka-pakapaka-ua-a-Kane

O Paliuli, hidden land of Kane Land in Kalana-i-Hauola In Kahiki-ku, in Kapakapaka-ua-a-Kane
[Kumulipo]

Anana-i-malu; (mele) [ Malo]; homeland Haehae (Hawaii), the eastern-gate-of-the- sun at Kumukahi (Puna, Hawaii;
[< migration legend of Moikeha, and his brother Kumukahi from Moa-nui-akea-nu]

Cp. Hahake (Tonga), east (wind-compass direction); Cp. Hakelaki (Solomon Is.) Ysabel Is. Cp. Sasae (Samoa); east (wind-compass direction)

Haena-ku-laina, (legend) home of the Olopana family; Cp. Oropaa Cp. Koopana Cp. Koropanga (Tahiti) (Marquesas) (Cook Is., Maori)

Hapakuela, (migration legend) [Pele] ; birthplace of Pele. Halehale-ka-lani, (migration legend [Kaulu]), towering-seas i.e., winter storms, common to the voyaging region, hurricane country to the south. Hawaii-nui-kua-uli-kaioo (genealogy) land in Kahiki-honua-kele, Mololani, of Kumuhonua and Hawaiiloa. Cp. Savaiki (Tongareva, Cook Is.), the afterworld; ancestral homeland; Havaiki, the old name for Tongareva itself. Cp. Havaiki (Tuamotu Is.)., the after-world, an underworld. Cp. Avaiki (Rarotonga); an ancestral homeland Cp. Savaii, name of an island (Samoa) the homeland etc.

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Hawaii-ku-lalo [Fornander], Hawaiian name for Samoa.

O-ka-honua-nui-a-Kane, the great land of Kane, i.e., a high island (not atoll)
[FC 4: 3: 28-29]

Ka-honua-a-Kane-i-ka-hoolewa; Kahoolewa (older form of Kahoolawe, also named for Kanaloa), because Kane lifted up the island (or atmosphere); ancestral land, having many names. i.e., Hihiku, Hihiku; genealogy (Hawaii); in Ololo-i-Mehani, where Wakea lived, also called Ololo-waia, Lolo-waia, Lalo-waia [*Note: this name retains a conservative /k/
for what would otherwise be /-hihitu/]

Cp. Hikurangi (Maori), a mountain [New Zealand] Cp. Ikurangi (Rarotongan); a mountain in Rarotonga Cp. Hikulangi (Tonga); land tract. Cp. Siku-danah, southwest coast of Sarawak, Borneo (Indonesia) Ii-paka-lani, (mele/genealogy) [Kumulipo]; homeland of Lailai Iliponi, ( mele/genealogy) [Kumulipo]; homeland of Lailai (first woman; Kumulipo cretion chant); Cp. Kurupongi (Cook Is.), an ancient homeland;

Kahiki-ku (mele/genealogy) [Papa-Wakea]; Tahiti-east (Tahiti-nui, Society islands) Kahiki-moe (mele/genealogy) [Papa-Wakea]; Tahiti-west (Viti-Levu) Kahiki-nui-Akea
[FC:6:3:421]; ancestral homeland, Kahiki-of-wide-expanse.

Kahiki-nui-kaiakea [Fornander]; ancestral homeland; Kahiki-of-wide-sea; Cp. Iti-nui (Maori, CookIs.), homeland; Iti-rai, Iti-takai-kere; Iti-anaunau. Cp. Tahiti-nui, main island (Society Islands) Kalakee-nui-a-Kane (migration legend) [FC: 4: 1: 32-111] in the legend of Aukele-nui- aiku, the land of his wife, chiefess Namaka-o-Kahai (sister of Pele-honua-mea), daughters of Haumea. [*Note: favors the islands of Raiatea and Borabora, as Pele is also called the ka wahine mai Polapola mai, the woman from Borabora. Kalana Kaulu-son-of-Kalana; i.e., name of ancestor. Cp. Taranga, name of ancestor of the culture-hero, Maui (Tonga); Maui-tikitiki-Ataranga ~ Mauikiikii-a-Kalana (Hawaii); Cp. Maui-tikitiki-a-Taranga (Maori, New Zealand)

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Kalana-i-Hauola, (Paliuli, in Kahiki-ku) [Kumulipo], homeland of Haumea;

[FC: 4: 2: 222-228, 266-281], the homeland of Hawaii-loa, migration; the land of Kumuhonua in Kahiki-

honua-kele, in Mololani, of Hawaii-nui-kua-uli-kaioo.; also the place to which Papa returned when she left Wakea (after giving birth to Maui). Cp. Atalanga, land tract (Koloa Is., Tonga) (home of Maui-Atalanga, ancestor who raised the sky) Cp. Talanga-holova, land tract near Pea, Tongatabu; holds the royal tomb, Langi-matamoana
[*Note: It is apparent that the name Ataranga or Taranga in the names of culture hero Maui are repeated in Hawaiian and Maori tradition, but do not appear in either Tahitian or Tuamotuan names, viz.:]

(Tahitian):
Mauimatahiapo, son of Tangaroa Maui-mua, son of Hihi-Ra Maui-muri, son of Tangaroa Maui-potii, daughter of Hihi-Ra Mauipufenua, son of Hihi-Ra Mauiroto, son of Hihi-Ra Mauirua, son of Tangaroa Mauitaha, son of Tangaroa Mauitaha, son of Hihi-Ra Mauitiitii, son of Hihi-Ra Mauitiitii, son of Tangaroa Mauitoru, son of Tangaroa Mauiuipoovaru, son of Hihi-Ra [Henry, 641]

(Tuamotuan, from Vahitahi):

Maui-karukaru Maui-mua Maui-muri Maui-roto Maui-taha Maui-tikitiki Maui-vaenga [Stimson, 298] (Rarotongan): Mauitikitikiataranga [Savage, 155]

Ka-mawae-lua-lani, ancient name of Kauai; (mele, koihonua; Song of Pakui);

Lit., where the sky divides in two, i.e., the zenith]

Cp. Vae-Rota (Tuamotu); marae temple name; (myth), name of a legendary land
[Stimson, 595].

Cp. Rota (Chamorro) island in the Marianas group, Micronesia) Cp. Ru, sky-raising god (Aitutaki, Cook Is.); companion of Ro, sky-propping deity

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Cp. Lu, sky-propping god; i.e., Kau-no-Lu, place (Lanai), facing westward; i.e. Stance-of-Lu. Cp. Lugeilang, sky-deity [Marshall Is., Micronesia); creator-god.

Cp. O-Ahu-a-Lu-a-Nuu, Ahu-son-of-Lu-son-of-Nuu, i.e., descendant of Lu. Cp. Ruanuku (Tahiti), present at the time of the great flood; Cp. Ruahatu (Tahiti); present at the time of the great flood; Cp. Kama-lua-haku, Kekamaluahaku: [Papa-Wakea]; koihonua (acc. Pakui):

O Kahakulono o Kapumaeolani O Kapuheeuanui o Kahaimakana Na Kekamaluahaku, Kaponialamea Ponihiwa, Poniuli, Poniele Kaponi, Kaponi, Kaponiponikaua O Papa-a, O Papa-a O Hoohokukalani... O Wakea ka hiona O Piimai, o Wailoa, O Kakaihili

Ka-moana-nui-kaioo; name for the seas; great-dotted-ocen, i.e., alternating sandy and rocky bottom, full of shoals; (Hawaii) [FC 6:3:363], referring to the land of Kane. Cp. Mano-wai-kaioo, great-ocean-water-sources; the seas around and beyond the ancestral homeland (Hawaii); i.e., near land, where sea-water and Cp . taikoko (Rarotongan); a turbulent, boiling, choppy sea; meeting of opposite currents; tai-pakoko, a devastating sea, i.e., tsunami, sweeps everything before it; tai-ruakoko; whirlpool, in the ocean vai-koko; turbulent water, seething, swirling water koko; whirling, swirling motion, as of wind or water; swirling current, turbulence in water; a whirling of wind; to sweep along with a swirling motion; to be swept away or washed away, as by sudden water; Cp. Cp. Cp. Cp. pakoko; to be totally and wholly swept away koko (Tuamotu); to dash up, kick up spray; to whirl around, as surface water whirlpool; whirlpool with a descending vortex tai-koko (Maori, N.Zealand); high tides; koko, bay. kaikoo (Hawaiian); rough sea; dottedsea, i.e., rocky and sandy bottom; of a fresh-water meet.

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kai-mimiki, sucking action of tsunami as the sea goes out; kai hoee, trampling mode of the tsunami as it comes in (after kaimimiki). Cp. tai-toko (Marquesan); tsunami, tidal wave

Ka-moana-kai-popolo-a-Kane, the-purple-seas-of-Kane; i.e. deep sea.

Ka-pakapaka-ua-a-Kane (mele, koihonua) [FC: 6: 28-29; 3:360-363] In Ulu-paupau, Kahiki (land where Hema was captured and to which Kahai went to find him); Land to which Papa went after Maui was born [Papa-Wakea mele]

Kaulu-o-Nana; mele [APR 2: 18]; land of the chief, Lono-ku-lani; homeland of Makuakaumana, migration of Paao and Pili. Koolau (Hawaii), wind-compass direction; windward side; northeast trades; Cp. Tokelau Is., west Polynesia, island group, north of Tonga and Samoa Cp. -laggu (Chamorro, Marianas Is.), wind-compass direction, meaning east or lugyu, i.e., versus liu-chan

west, in the direction of Ryukyu Islands and Chan (China, home of the Shan)

Cp. To-gelaggu (Chamorro), wind-compass direction, meaning east (in the direction of Tokelau Islands (?) Cp. ki-rakku (Tamil, South India), in the sailing compass (monsoon region), direction east

Kona (Hawaii); wind-compass direction, meaning leeward, southwesterly direction; opposite Koolau; Cp. Mahukona, Canopus, south polar star (Hawaii); Cp. Maafu-(Tonga); Magellanic Clouds (Tonga) Kuaihelani One of three sky worlds, after-worlds (Hawaii), or floating cloud-lands (moving

islands) where gods live and spirits of deceased ancestors ; ruled by Kane and Kanaloa. The other two were Kane-huna-moku and Nuu-mea-lani. In the sky world all three lands are one above the other. Cp. Holani ( mele) [Malo]; homeland, sky paradise Cp. Holani (mele/legend) [FC: 6:3:53]; island fished up by Kapuheeuanui (Song of Kamahua-lele. Moikeha migration).

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Cp. Holani-ku (mele/legend) [Fornander]; a land visited by Aukele-nui-aiku, and where he topped on the way to Kalakee-nui Kane;Kamahualele/Moikeha; Holani-east.

Cp. Holani-moe (mele/legend) ; Holani-west; according to Mooinanea, lizard grandmother (salt-water crococdile) of Aukele-nui-aiku, in close proximity to Holani-ku. See Kua-i-helani. Cp. Hae-rangi (Tuamotu); ancestral homeland
Cp. Serang (Ceram), named for Sri-Lanka (i.e., Ceylon, India); in Indonesia, with Buru, islands between New Guinea and mainland Indonesia; also called Halmahera.

Cp. Bouru (Gilbertese), name of a home-land.

Kuaihelani (mele//koihonua); homeland of Haumea (Papa); legend [FC 4: 32-311]. Cp. Papa-hanau-moku (Hawaii), koihonua genealogy, Earth Mother Cp. Papa-tuanuku (Maori, New Zealand), Earth Mother
Cp. *Tuanuku (Vavau), Ulukalala (landlord)

Cp. Ke-apapa-nuu, Ke-apapa-lani, sky levels; koihonua (Papa-Wakea), the children of Earth Mother and Sky Father before Hawaii and Maui Cp. apapa (Hawaii), reef extension of stratum rock; papa, level
Cp. Ababa. Baba, place name in the Torres Straits Cp. Apapa (Chamorro, Marianas Is.), west coast, Guam

were born.

Kua-i-helani ( migration legends); the home of Mooinanea (salt-water crocodile grandmother of Aukelenuiaiku, indicating that the Kuaihelani from which Aukele journeyed eastward to Holani and Kalakee-nui (Uporu, North Tahiti) , evidently a Polynesian outlier in Melanesia, probably in the Solomon Islands (e.g. Rennell and Bellona, home of the ancestor, Kaituu, from Ubea). Cp. Serang (Ceram), named for Sri Lanka (Ceylon, India); in Indonesia, in Torres Straits. Cp. Ara-ura (Rarotonga), ancient home-land. Cp. Ala-hula, a pathway through the sea, i.e., Ke-alahula-Puuloa, he alahele no Kaahupahau, to go back and forth (alahula) between two points of land where there is limited or difficult means of travel on land (Oahu). Lalohonua (genealogy); wife of Hulihonua. Cp. Fulifonua, ancestor, Uvea.

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Lalohonua (genealogy); ancestral homeland. Cp. Lolo-fonua, Lalo-fonua, ancestress (Uvea); wife of Fulifonua, ancestor. Cp. Fulifonua (Tonga), a hero of the migration, but from Tonga to Lau Islands and fulifonua-fekai. Cp. Fulifonua (Uvea), ancestor Cp. Fulifonua (Tonga), migration hero, Kauulu-fulifonua-fekai, who sailed from Tonga to Lau Fiji, i.e., Kauulu-

Islands (Fiji); i.e., connected to the Tonga-fiti migrations between Tonga and Fiji and Tonga and Rarotonga, where some of the titled chiefs are of the Tongafiti clan [cp. konohiki (Hawaii), chief, as kaukaualii land steward, not landholding (i.e.,alii-nui, alii aimoku, alii ai-ahupuaa). Cp. Honua-i-lalo (genealogy) [Fornander]; place to which Luanuu went and was given the name Lalokona [Cp. Rarotonga, Cook Islands]. O Haumea, wahine o Nuumea i Kukui-haa O Mehani, Nuu-manoanoa o Kuaihelani i Paliuli Kau i ka moku o Lua, O Ahu o Lua noho i Wawau
[Kumulipo].

Cp. Ololo-i-Mehani, homeland of Wakea; same as Ololo-i-Waia. Hanau o Maila i kapa o Lo-palapala O Olohe kekahi inoa Noho i ka ina o Lua Kapa au ia wahi o Olohelohe-lua Cp. Olohelohe-lua (mele/genealogy) [Kumulipo]; Homeland of Maila, daughter of Lailai; also called, the land of Lua (a husband of Papa-hanau-moku).

Leiwalo, Ulu-o-Leiwalo (legend); the breadfruit tree at the spirits

leaping place (leina o ka uhane),

the branches of which are green and dry, and which the spirit must grab hold of to pass to the other side. Cp. Tumu-te-varovaro, ancient name of Rarotonga

Lolo-i-Mehani (genealogy) [Malo]; home of Wakea and Papa; same as Ololo-i-Mehani. See Hihiku.

Cp. Roro, Kiroro, Giroro [Gilbertese]; name of homeland. Cp. Te Mehani, mountain in Raiatea (Society Islands) Cp. Mehani (mele/genealogy) [Kumulipo]; a land in Kuaihelani; home of Haumea/Papa.

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Cp. Ololo-i-Mehani, Lolo-i-mehani Cp. Nuu-lolo-i-Mehani [FC 6:2:269]; land of Nuu (Kahinalii); same as Nananuu, Nuumea, and Kukapuna; same as Ololo-i-Mehani, Lolo-i-Mehani. Cp. Nualolo, valley on north shore, Kauai

Malama (Hawaii); seas to the west of Kapolei in Ewa; lit., moon, warm. Marama (Tahiti); seas to the northwest of Tahiti-nui; (chant. Birth of New Lands [Henry, Ancient Tahiti), near Huahine. Moa-ula-nui-akea, migration legend [Moikeha, Kila, Laamaikahiki], near Moa-ula-nui-akea-iki; homeland of Moikeha and his brother Olopana, and wife (Luukia), where Moikeha was also married to Kapo (older sister of Pele and Namaka-o-Kahai). Moeana-i-mua, mele [Fornander]; chiefs name; migration of Paumakua; homeland of Paumakua Na-wao (Hawaii), legend of forest-dwelling dwarfish people, with the Na-Mu (silent), Na Wa (noisy, shouting); Muai-maia (banana-eating, having no knowledge of how to make fire), and the menehune dwarf people; folk legend; Cp. Na-wao, Wao-nahele, i.e., distant inland forest; forest-dwelling. Cp. Navao (Rarotonga), a homeland;
Cp. Lavao, Davao (Philippines), place name.

Nua-laka, mele [APR 2: 25]; Paumakua (hero) migration; he was a chief of this land.

Nuuhiwa, genealogy [Malo, Fornander]; visted by Kamahualele and Moikeha. Nuku-hiva, island (Marquesas) Hiva-oa, island (Marquesas) Nuuhiva (Marquesas); island Nuuhiwa (Hawaii); a homeland Cp. Nuku (Rarotonga), homeland Iva (Rarotonga), homeland Nuumea, mele [Kumulipo] Homeland of Haumea/Papa; also called: Nuumea-i-Kukuihaa o Mehani

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Nuumanoanoa-o-Kuaihelani-i-Paliuli Nuumealani Nuu-papa-kini [Kumulipo] Nuumea, mele/genealogy [FC 4:1:11, Kahaku -ku-i-ka-moana]; land of Hawaii-nui-kua-uli (present-day Hawaii) born of Haumea

Nuumealani, migration legend [Pele]; land to which Namaka-o-Kahai went before returning to Kalakeenui-a-Kane; and the land from which Namaka-o-Kahai could see Pele (on Kauai) from of that island; i.e., a high island. Nuumealani, mele/genealogy [Kumulipo], homeland of Lailai, first woman, wife of Kii and Kane the high peaks

Nuumehalani, genealogy [Malo], the place to which Papa went after she left Wakea and from which she returned and had Oahu (from Lua).

Cp.

Nuku (Rarotonga), old name for Rarotonga Nuku-tere (Rarotonga), old name for Rarotonga Nuu-tere (Tahiti), island (Tahiti-nui), old name Nuutele (Samoa), a place name.

Olohena, land disivision, ridge, Kawaihau, Kauai; also heiau (human sacrifice) called Mahele-walu, eight-divisions, (in Kukuu) [Pukui-Elbert, Place Names (PN): 170]. Cp. Rarohenga (Maori), name for the Samoan group, including Olosenga, Manua, and Tau. Cp. Orohena, mountain name, Tahiti-nui (Society Islands) Cp. Olosenga, in the Manua group, with Ofu and Tau (Samoa)

Omao-ku-ulu-lu, pule hainaki/Lono [Malo]; ancestral land (no data ~ n.d.) Palana, mele [Fornander]; land visited by Kaulu the voyager Paliuli, Green-cliffs; land of Ka-pakapaka-ua-a-Kane, pattering- rain-of-Kane. O Paliuli, hidden land of Kane Land in Kalana-i-Hauola In Kahiki-ku, in Kapakapaka-ua-a-Kane [Kumulipo]

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Pelua, mele [Fornander]; land visited by Kaulu, the voyager Cp. Beru (?) island in the Gilbert chain Polapola, pule [Malo]; homeland of Pele; [Fornander], migration chant; land visited by Moikeha and Kamahualele.

Pukalia-nui, mele [Fornander]; land visited by Kaulu the voyager Pukalia-iki, mele [Fornander]; land visited by Kaulu the voyager Cp. Bu-taritari, island in the Gilbert chain Cp. Pukapuka, island in Cook group Cp. Pukapuka, island in Tuamotu group Ulukaa, Rolling-Island, also Uala-kaa, the land of Ku-waha-ilo to which Anaelike traveled in search of Kanaka-o-Kai (same as Aukele-nui-Aiku); sky-world paradise (Hawaii), moving cloudland island; Ulunui, genealogy [Malo]; ancient homeland Upolu District (north, Hawaii)

Uporu Tahaa Island (old name) [Tahiti] Cp. Kuporu, ancient homeland (Tuamotu) [visible from Havaiki] Cp. Kupolu, land tract (Tonga); Kanokupolu Title (of the King of Tonga, Tupou Kanokupolu) the heart of Tonga

Vavau Kohala (Hawaii) ;Spreckelsville (Maui)

Vavau Borabora (Tahiti); old name. Cp. Polapola, pule [Malo]; homeland; mele [Pele migration], home of Pele; [Fornander] place visited by Kamahua-lele, Moikeha migration.

Vavau Tahuata (Marquesas) Cp.Vavau (Tuamotu) Underworld, ruled by Atea; Vavau-nui (Tuamotu) Underworld, ruled by Rata; Vavau-iti (Tuamotu) Underworld, ruled by Puna Vavau (Tonga); island in the archipelago; north of Haapai and Tongatapu.

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C.

Backgrounds of Comparative Polynesian Place Names Study

In sifting through the mass of Hawaiian place names for those which are traditional Polynesian/Pacific island names, one is struck by the volume to organize in order to review which reflect those particular relationships which have had a traditional longevity. The categories, only some of which can be examined here, are: (1) (2) (3) (4) (5) (6) (7) (8) Names of principal islands (inhabited) Names of uninhabited and offshore islands/rocks Names of channels between islands Names of reef passages and bays (anchorages) Names of points/capes/reefs Names of ocean currents/seas Names of beaches and surfing sites Names of inland waterways (a) (b) (c) (d) (e) (9) (a) (b) navigable rivers streams waterfalls natural lagoons, lakes, ponds fishponds (man-made) volcanic craters hills

Names of mountain peaks/ranges

From the perspective that Polynesian discoverers and settlers were interested in identifying prominent features of the land for the purposes of piloting, adding to those as they increased familiarity with other features and over time adding to the nomenclature, these should also be considered in relation to a stock-in-trade of traditional Polynesian naming with regard to:

(1) (2) (3) (4) (5) (6) (7)

Names of the migtration group and its leaders Names of ancestral homelands and memorable features Names of chiefs and gods Names of district divisions and owners/chiefs Names of sacred sites, temples, birthstones, burial sites Names of winds/stars and compass orientations Names of famous battles/battlegrounds, historic events

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The Hawaiian Islands, New Zealand, and Easter Island are interesting in the study of place names because they are at the extremes from the central point of dispersal in East Polynesia. Should these extremes mean that they should resemble each others history of migrations least or most? Of this Samuel H. Elbert in Place Names of Hawaii sounded a linguists caution while at the same time carefully noting perseverance of East Polynesian island and place names to continue to reflect a geographic heritage from West Polynesia [Elbert et. al., 1974]:

The only comparative study of Polynesian place names made thus far is by Koskinen [(Aarne), 1963]. He compared names in 15 languages. The number of names available to him ranged from 2,410 for Tongan to 107 for Niue. None of the lists other than those for Hawaii and Rennell/Bellona indicated all the phonemes. Koskinen concluded that the greatest number of Hawaiian place names are shared with Maori [italics mine] (23 per cent), Tahitian (21 per cent), Rarotongan and Tupai (18 per cent), Samoan, Marquesan, and Tonga (each 17 per cent). He believed that Hawaiian shared 281 names with Tongan. How he arrived at such a high number is not clear, as he does not give his data. He did attempt to compare ancient rather than present-day forms of the names [emphasis added]. Certain generic names are found nearly everywhere in Polynesia, including reflexes of *awa bay, anchorage, * fale house, building, * fanga bay, * lae point, cape, * maunga mountain, * tahi sea, and * wai fresh water. A question that the comparativist is bound to raise is this: Are compound names formed with such bases to be considered cognate, or may one assume that some of them have originated independently? The comparison of Polynesian place names attempted here is largely exploratory; it seems impossible to make a definitive, comparative study until certain theoretical problems are ironed out, and until reather lengthy phonemic lists of numerous places are available. In Table 1 we list only a few Hawaiian names that seem unquestionably to date back to Proto-Polynesian. For such an assumption, cognates of Hawaiian names must occur in Tongan or Niue[Elbert et. al: 277-279] Elberts table (1. Proto-Polynesian Reflexes of Hawaiian Place Names) indicating proto forms for Hawaiian Upolu, Lani-akea, Manua-(kepa), Haupu, Hmoa, Hawaii , Kahiki-nui, Kau, Koolau, Kona, Wai-

mea, Wawau reveals a persistent traditional identification of island names from West into East Polynesia.
Another table indicates percentages of vocabulary retention between Polynesian languages [acc. Dyen].

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C.1

The Polynesian Heritage in Hawaiian Place Names

The comparative potential, then, exists for interisland West and East Polynesian place name study to continue, but per the total list of surviving place names under name topics or categories outlined we have no present means to provide answers needed to so many questions of relationship, if not between place names, then other traditional names of titled chiefs, gods, stars given to places which might hint of routes of migrationon or a common stock-in-trade, that by the Elbert sampling, gives an idea of selected importance from t target traditions. [*Note: The information presented may repeat information, however the intent is to illustrate how and why
the Maori/Rarotongan/Tuamotuan and Tongan (17%) percentages of retention was unexpectedly higher than that of Marquesan to which the Hawaiian language is considered more closely related].

For example, the Maori place name Hawea connected with the South Island, New Zealand, is a Hawaiian place name:

1. Hawea: The Hawea tribe was among the original inhabitants of the South Island. The lake and other places where the name occurs may be named originally from one of Rakaihaitus men. If the name was given through some event in history, it implies doubt and indecision [Reed, A.W. A
Dictionary of Maori Place Names, 1961: 25].

2. Hawea. Point and station, Lahaina qd., Maui, perhaps named for the famous drum brought by Laa-mai-Kahiki from Kahiki (HM 356) [Elbert, 1974: 43].

The drum Hawea was one of two drums used to announce births of infant chiefs at the heiau Kukaniloko, central Oahu, beginning with the time of the chief Kapawa (= Kapaoa), Heleipawa (Heleipaoa), and chiefs descending from the time of Laamaikahiki (i.e., the Moikeha/Kila/Laamaikahaiki migrations, extensions of the Maweke/Hua migrations credited to the Society Islands). It was brought to Hawaii with a companion, Opuku [ cp. Oputu, a name of the daughters of Vehioa {Wahie-loa} (Marquesas) [Langridge, 1988: 52]. Savea-Siuleo [cp. Tongan Hikuleo ] was ruler, the eel-king, of Savaii at the entrance [Fafa] to the underworld homeland, Pulotu [Hikuleo, as a god in Tongan tradition, was incarnate in the eel]. The eel Savea Siuleo devoured all of his brothers except Ulufanuaseesee. Hikuleo [cp. Siuleo] had two shrines in the Haapai group: Falemee temple at Haano and another on Uiha. The Samoan chief Malietoa

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Savea (Malietoa I) was a grandson of Feep in a line of chiefs descending from Pili. Savea Siuleo, one
of the high chiefs of Falealupo, Savaii, is reminiscent of Havea Hikuleo of Bulotu in the Tau-fulifonua/ Havea Lolofonua genealogies of Tonga. As a West Polynesian place/ family name connected with the Maui [Vavau, Haapai, Tongatabu] and a chiefly name [Savaii, Samoa], it is a trace of identity connected with the Hawea name on the island of Maui. Equally interesting is its association with a lake Havea [South Island, New Zealand], just as it also is connected with water, Vai Havea, on Easter Island. Another South Island connection with a Hawaiian place name is Arahura [Reed, a.W., 1961: 15;
also Savage, 1962: 40]:

1. Arahura: ara path; hura to discover; connected with Ngahue,

companion of Kupe on

his discovery ot New Zealand. Arahura is the ancient name of Aitutaki in the Cook Islands, and the landing place and river in the South Island were possibly named in memory of the island home.

On the other hand, it may be that Kupe and Ngahue, after a battle with an octopus in Cook Strait, went down to the west coast of South Island to search for any people they could find. Ngahue gave the name to perpetuate their search. It (Arahura) was also an early name for the South Island. In Hawaiian an alahula is a path on which one goes back and forth; a pali hulaana is a cliff at the point of a bay where it is not possible to travel by land, forcing one to swim around to the other side, as from one valley to another around a ridge or cliff. In Hawaii the path much traveled by the shark goddess Kaahupahu, between Honolulu and Pearl Harbor, is called Ke alahula Puuloa, he alahele o Kaahupahau, the track of Puuloa (Pearl Harbor), a pathway of Kaahupahu: Nani Kaala hemolele i ka malie, Kuahiwi kaulana a o Ewa, E kii ana i ka makani o ka aina Hea ka moae, eia au, e ke aloha. Pupu (a o Ewa) I ka nua (na kanaka) E naue mai (a e ike) I ka mea hou (o ka ina) A he ina (ua kaulana) Mai na kupuna mai

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He alahula Puuloa he alahele o Kaahupahau.

Beautiful Kaala perfect in the calm, Famous mountain of Ewa Fetching the wind of the land The tradewind calls, Here am I, Love, (Like) shells of Ewa Are heaps of people Who come to see New things of the land A land famous Since the time of ancestors. The pathway of Puuloa The sea-path-of-Kaahupahau [shark-goddess, Ka-nuku-o-Mamala, to Puuloa]

[Puuloa, many-hills, the old name for Pearl Harbor and Waianae Mountain range in the background, where the hills are all prefixed with puu- , i.e., Puu Kapolei (crater), Puu-ka-ilio (Dog-Hill), Puu Kaua (War Hill), Puu Kapuaai (Foot Hill), Puu-ku-Makalii (RisingPleiades Hill), etc.]

A pattern, then, of older island names replaced by ones given later, super-imposed upon a previous record of discovery and settlement, emerges, again consistent with the history of island place names.. From the very outset, then, we are handicapped by name losses and by elision of parts of older names, such elision obscuring and confusing the etymology: Below is an example from Hawaii, in which the compound of Mata-kuriri has fused two separate names, as place name and family surname: 1. Maulili. 2. Kaulili. Bay, East Maui [Elbert, 1974: 148]. Family surname [maiden name of mother, Esther Kinney nee Kaulili; surname of grandfather, Solomon Kamaha Kaulili, from Molokai [R.K.Johnson, family history] Family surname [cousin of grandfather from Huleia, Kauai] Family surname [of Alama family, of Kapaa, Kauai]; Lit.., wandering tattler, winter migrant. (a) A varity of small, dark gray bird; resembles the plover; a variety of snipe or sandpiper; gray plover or wandering tattler, Heteroscelus incanus [Tuamotu]. (b) The name of a star [Tuamotu; Stimson, 1964: 266].

3. Maulili 4. Ulili.

5. Kuriri.

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6. Kuri

The snipe; a sea bird which frequents the shores of lagoons or the seashore; the totanua incanus spp. [Rarotongan]. The sandpiper; a sea wading bird that frequents the sandy stretches near the lagoons [Savage, 1962: 134 (Rarotongan)]. Eye-of-the-wandering-tattler, a god of the migratory plover, i.e., plover-priests, bird-men, navigators.

7. Kuriri

8. Mata-kuriri

The wandering tattler was symbolic of the torea class of plover birds, meaning the navigation priesthood whose eyes (mata), were as the torea or kuriri, able to fix upon and home-in on the North Star (Polaris, in Ursa Major) or other fixed polar point north, and to navigate thus. The place name (Maulili) and family names (Kaulili, Maulili, Ulili) are variants of the compound Mata-kuriri ~ Makaulili, Eye-of-thewandering-tattler. Names of principal islands and uninhabited islands in the Hawaiian chain older than those recorded in current usage since contact times were as follows: 1. Hawaii Nono-nui-akea Lono-nui-akea Hawaii-nui-akea Hawaii-nui-kua-uli Hawaii-nui-kua-uli-kai-oo Mauiloa Ihi-kapu-/kapa/-lau-maewa Mololani Molokai-nui-a-Hina Nanai Lanai-kaula-wahine Lani-kaula-wahine Kahoolewa Kohemalamalama Kanaloa Oahu-a-Luanuu Lalolo-i-Mehani Lalo-o-hoaniani Lalowaia Ka-mawae-lua-lani-moku

2. Maui

3. Molokini 4. Molokai 5. Lanai

6. Kahoolawe

7. Oahu

8. Kauai 9. Niihau

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10, Lehua 11. Kaula 12. Moku-papapa 13. Nihoa Na-papa-ka-haku-akea-o-Lono

[Island recorded in Pele migration legend; given to Nihoa after 1789 discovery by Douglas of the Iphigenia and annexed to Hawaii in 1898; pre-contact occupation by Polynesians confirmed by 66 sites listed by Emory, Kenneth P. Archaeology of NIhoa and Necker Islands [Bishop
Museum Bulletin 53, 1928].

The presence of the name Lono [Rongo~Roo ] in the old name for Hawaii [Nono, variant of Lono, n/l allophone] and also in the name for Moku-papapa [a legendary name for an existing flat (papapa) group where Niihauans went fishing] as the-flat-strata (papa), white [akea] rock/island [haku] of- Lono gives some traditional understanding of atolls, shoals/rocks, or submerged reef lands northwest that at one time were under a chief (or god) of that name [Lono~-Rongo~ Roo]. The suffix -akea broad as the expanse of the daylight-sky (akea) from Wakea, is a personification of the meridian (awakea) noontime and celestial equator, Ke-ala-i-ka-piko-o-Wakea [path-to-the-navel-of-Wakea], a great circle extension beyond the terrestrial equator, Ke-ala-i-ka-piko-o-ka-honua [path to the navel/center of the earth, i.e., Earth Mother].
[*Note: This section repeats information under previous topics].

It suggests Raiatea [cp. Rangi-atea~Langi-atea, Lani-akea], which was Hawaii [Henry, 1928: 95]. Tahaa island, at the same nexus with Raiatea, was in ancient times Uporu and toward the north, Borabora, was then Vavau [Ibid.: 98, 102], while close by on Huahine Island in the northern Societies was a center called Fare-nui-atea (Great house of Atea) [Henry, 1928: 99]. Rangi (Maori) and Wakea (Hawaii) reflect ancient Atea origins of Raiatea (Society Is.) in myths featuring Atea/WakeaVatea in chiefly genealogies of East Polynesia. As we note from Elberts sampling of consistent place name cognates for Hawaiian Lani-akea ~ Maori Rangi-atea, Tongan Langi-atea (Nomuka, Haapai) is favored for a West Polynesian source, a Samoan equivalent being unavailable. The Atea traditions of East Polynesia need to examine the Savaiki~ Havaiki~ Havaii~ Avaiki origin myths for elements relating them to a common tradition. Hawaiian tradition recognizes an east (ku) and west (moe) Tahiti, which is different from Tahitinui (Kahiki-nui, great-Tahiti, south Society Islands. Since Tahiti-nui is east of Hawaii this must be Tahitiku, Tahiti-east. Tahiti-west (Kahiki-moe) can only mean Fiji [Viti, i.e., Viti Levu].

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Tahitian traditions mention: Tahiti-nui-marearea, same as Tahiti-nui; Tahiti-iti [i.e., Taiarapu Peninsula]; Tahiti-iti [and Moorea; now called Aimeo ~ Eimeo]. Tuamotuan traditions list:Hiti-i-te-ara-piopio; Hiti-nia [upper-Hiti, i.e. Tahiti and Moorea]; Hitiraro [lower-Hiti; i.e., Raiatea and Tahaa; Hiti-roa, i.e., Tahiti and Moorea]; Hiti-poto [short-Hiti, i.e., Mangareva, in the Austral Islands]; Hiti-tautau [Moruroa~Mururoa, in Tuamotus]; Hiti-tautau-atu [Timoe]; Hiti-au-rereva [Pitcairn Island] (Cp. Hikiau, name of heiau, Kealakekua, Hawaii); Hiti-marama [sunken island; acc. Henry, 1928: 69-70]. Tuamotuan names indicate more familiarity with Hiti, than Tahiti [Stimson,
1964].

Rarotongan tradition indentifies Taiti as the ancestral homeland of migration leader Tangiia from Punaauia district, Tahiti-nui [Savage, 1962: 333]. Marquesan traditions [acc. Von den Steinen; in Langridge/Terrell, 1988] list Fiti-nui (near Aotonga {cp. Lalokona, Rarotonga}, Fiti/ Iti; Fiti-au-peka/-pea; Fiti-Kahakaha, Fiti-koko, Fiti Taaiai, Fiti-te-Toume, Fititoo-i-ani [cp. Hiki-kolo-i-lani]; Fiti-tua-pahu [Langridge, 1988: 212]. That Tahiti-nui [Tahiti, Society Islands] ; Hiti-nia, Hiti-roa [Tuamotu]; Taiti [Rarotongan], and Fitinui [Marquesan] are not reflected in place names as Tahiti except in Kahiki-nui [Maui, Hawaii], which may indicate a closer relationship between Hawaiian and the southern Society Islands, Rarotonga, and the Marquesas. Since -ku (east) and -moe (west) are compass-oriented, the Tahiti-moe son of Wakea and Papa is situated west of the Hawaiian group, downwind in the direction of Fisi [Tongan] and Viti [Fiji/Viti Levu] in the Hawaiian cardinal points compass. Or, it may reflect names of Tahitian gods /chiefs/ chiefesses having the name Moe: Moe, a Tahitian god connected with canoe-launching [Henry, 1938: 551]; Moe, chief of Taiarapu Peninsula (Tahiti-iti) [Ibid.: 377, 389]; Moe, chiefess of Faaa, Tahiti-nui, and wife of Mahea-nuu [Ibid.: 594]; Moeata, chief of Hitiaa (Taiarapu), the royal family of Tahiti-nui [Ibid. 88], where runs the river called Vaihi,
407];

a goddess of the wind Moe-hau-i-te-rai, a child of Taaroa and Papa-raharaha [Ibid.,

Moe-te-ra-uri, high chief of Mataoae [Ibid. 85].

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The identity of Moe, chief of Taiarapu Peninsula (Tahiti-iti, southeast district, Tahiti-nui) [Henry,
1928: 389, 85] is relevant to Hawaiian traditions (Luaehu, Pimoe, Mahanauluehu) in the story of Maui

fishing up the island fish, Ulua : The high chief Moe...of Mataoae in Taiarapu, had a shark named Vivi-te-Rua-ehu...whose habitation was a great hole on the coral reef of his district. The shark was of a reddish color and was regarded as a terror to all at sea except to Moe and his family. When it approached strangers, it is said that it would leap upon their canoe to upset and devour them and was only appeased when presented with a suitable present, of cloth or a hog. But it was said always to have known and protected the chief or any member of this family that was exposed to danger in the ocean. This family also had an immense eel god, also named Vivi-te-Rua-ehu. It was of a reddish color, and it dwelt with the shark, whose attendant and messenger it was believed to be [Ibid.: 389]

Easter Island migratory traditions do not credit Hiti or Tahiti as the homeland; rather, Rapa, Rarotonga, and Mangareva [Metraux, 1971: 94-97]. (Metraux distrusts the Rarotonga connection). Peter H.

Buck (Te Rangi Hiroa) says that Mangareva has scant reference to Tahiti but greater reference to Ruanuku as an ancestral homeland [Buck, 1971:6, list of place names]. Papa (Hawaii) on her return from Kapakapakaua-a-Kane (ancestral home-land) established a household with Luanuu, whose name is a compound, Lu + a + Nuu, meaning Lu-son-of-Nuu. That makes Oahu-a-Luanuu -- Ahu-son-of-Lu-son-of-Nuu. Luanuu (Hawaii) ancestry with strong

representation on Oahu, chiefly in the Kualoa area, Kaneohe district, of Koolauloa. has a wide presence in both west and east Polynesia, from Futuna to Mangareva: West Polynesia: (a) Futuna East Polynesia: (a) Mangareva Ruanuku - name of a marae (Gatavake, Kirimiro districts), built by Tupa of basalt; Tupa originally from Hiva (i.e., the Marquesas, Nuku Hiva). ruanuku, general name for marae; name of a god. Luanuku - place name (southwest, Fungatonga)

Mangarevan tradition regards Ruanuku as the first-born son of Tu [Buck, 1938: 424], that the gods live in a sky-world called Hapai [cp. Haapai, Tonga (?)]. Among them are Tu and his descendants, Ruanuku, Mariu [cp. Mariua, the star Spica in Virgo in the Tahitian Birth of Islands chant] and Tahiti--who lived there as did Ru-te-ragi who directed the stars. Other inhabitants were

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Hura-a-manu and Papariga-kura...Tagaroa visited his son Tu in Hapai after he left his wife

Haumea, and it was from there that he saw her dead body floating in the sea [Buck, 1938: 424, 450, 454,
470].

(b) Tahiti

Ruanuu, name of a god (manifest in the otuu stork; in Hawaii, the aukuu is the black night heron.

(c) Mangaia Ruanuku, a god; also brother of Tangiia (migration hero). (Cook Islands) (d) Tuamotus

Ruanuku, a god (mentioned with Tane in prayers) [See Emory, 1975: 138].

Strictly from the standpoint of genealogical tradition, rather than compar-ative place names, it is significant that Mangaian tradition records the name Vae-rua-rangi [Cp. Kamawae-lua-lani, old name for

Kauai, Hawaii] [See Buck, 1934: 15-19]. Vari [Cp. Walinuu, wife of Kane (Papa/Wakea) Chant of Pakui)] is the
beginning of the Mangaian lineage to Vatea and Papa, whose sons were: Tangaroa, Rongo, Tane, and Tangiia. Their land is Auau, an old name for Mangaia. Vae-rua-rangi is a descendant of Rongo, and Tonga-iti [Cp. Tongafiti ~ Konohiki (Hawaii). On Aitutaki, also comes related names Ta-vaerua-nui and Ta-

vaerua-iti. There is a strong connection between Mangaia and Kauai with regard to Vaerua-rangi (Mangaia) and Kama-waelua-lani (Kauai)
[*Note: There are only two places from which the reversible canoe-adz has been reported: Mangaia and Hawaii]

Place names having the suffix -nuu~ nuku [i.e., Ke-apapa-nuu, Ke-apapa-lani (Hawaii); Papa-tuanuku (Maori, NZ) are most widespread in the Pacific: (a) Polynesia (West): (1) Outliers: Nukuoro Nukutolu Nukunuku Nuku Levu Nukulau Nukumanu Nuku Thikombia Nukusemanu Nukubalati Nukubasanga Nanuku Levu Nukutolu [East Carolines; State of Pohnpei] [Lau Group, Fiji] [Vanua Levu, Fini] [Viti Levu, Fiji] [Viti Levu, Fiji] [No. Solomon Is.] [Lau Is., Fiji] [Ringgold Group, Fiji] [Lau Group, Fiji]

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(2) Tuvalu:

Nukufetau Nukulaelae /-lailai Nukunau/Nikunau Nukunono Nukulahanga Nukulai Nukunamu Nukunukumotu Nukupule Nukutula [islet, Vavau] [island, Haapai] [island, Haapai] [island, Tongatabu] [Haapai] [Haapai]

(3) Tokelau:

(4) Tonga:

These nuku- names for islands/islets in Tonga, Tokelau, and Tuvalu (Ellice Islands) seem to be applied to islands in a group, most of which are within atolls, or smaller islands off the coast of a larger, high island. In East Polynesia, nuku- is a base qualifying a high island (Marquesas) and atolls (Tuamotu), but there are fewer islands named nuku-: (b) Polynesia (East): (1) Marquesas: Nukuhiva [Cp. Nuuhiwa (Hawaii); Nuuhiva (Tahiti); Iva (Rarotonga)] Nukutipipi Nukutavake

(2) Tuamotu:

Land names of subdivided tracts having the base nuku- have recognized title, as of the landowning family and its titled chief, a factor most characteristic of Tonga:

(c) Polynesia (West): (1) Tonga: (tracts/ sections of land) and title-holder (acc. Gifford, 1923: 178-181]: Nuku-: Nukunukumotu Is. (Tongatabu) Pangai, Lifuka (Haapai) Haano (Haapai), Tui Haangana (landlord) [Cp. Ngana ~ Nanaulu, Nanahoa (descendants of Maui (Hawaii)] Kapa Is. Nukualofa/-lefa village/district (Vavau), Fakatulolo (landlord) (Tongatabu); capital

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Nukuatea Nukuea

Neiafu Uiha *Tuanuku

(Vavau); Fotofili (landlord) (Haapai), Malupo (landlord) (Vavau), Ulukalala (landlord)

[*Note: The -atea + Nuku for Neiafu, Vavau and Tuanuku also for Vavau is interesting for the presence of names for Sky Father (Tahiti, Hawaii) and Earth Mother (Maori)]. Nukuea Nukufeheaki Longomapu Angaha Angaha (Tuvalu) (Vavau), Veikune (landlord) Niuafoou

Nukufetau [Cp. Nukufetau

Nukufotu Nukuha Nukuhake Nukuhefa Nukuhefala Nukuhefala

Niuafoou [Cp. Nii-hau (Hawaii)

Otea, Kapa Is. (Vavau) Kolonga (Tongatabu); Nuku (landlord) Lapaha (Tongatabu); Pangia (landlord) Houma (Tongatabu); Vaea (landlord) Hamula (Tongatabu); Pangia (landlord) Lifuka (Haapai) [Cp. Levuka (Fiji); > Lifuka (Haapai) > Lihue (Hawaii) Vaimalo Haalaufili (Vavau) (Vavau) Afu Haalaufuli,landlord [Cp. Ahu-a-Lu-a-nuu (Hawaii)] (Tongatabu, Haapai) (Tongatabu); Tungi (landlord) (Haapai); Tui Haateiho (landlord) (Tongatabu); Afu Haalaufuli [Cp. Ahu-a-Lu-a-nuu (Hawaii)]

Nukuhefala

Nukuhitulu Nukulave Nukuleka Nukulilo *Nukuloa

Nukualofa Tongatapu Fuaamotu Tungua Is. Haalaufuli

[Cp. Nukuroa, old name for Mitiaro, Cook Island] [Cp. Nuuroa, a location northwest of Tahiti [Birth of Islands chant] [Cp. Nukuroa, ancient name for North Island, New Zealand], etc. Nukulopa Niaufoou Is. [Cp. Nuulopa, Manono Is., Samoa] [Cp. Kalopa, Hamakua, Hawaii] Nukululi Moungaone Is. (Haapai) Nukuluve Kolonga (Tongatabu); Nuku (landlord) [Cp. Ahu-a-Lu-a-Nuu (Hawaii)] Nukumanu Tongatabu *Tuanuku

(Vavau); Ulukalala (landlord)

[Cp. Alala, east Molokai (Hawaii)]

[Cp. Papa-tuanuku (Maori NZ), wife of Rangi-atea] [Cp. Papa-hanaumoku (Hawaii), wife of (Laniakea)]

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Nukumalolo

Fatumu (Tongatabu); Laulea Muitoa, Haano (Haapai); Tui Haangana Niufoou Fotofili (landlord) Nukumotu Okoa Is., (Vavau) Nukunamo Fangonahina (Tongatabu); Lasike (landlord) Leimatua (Vavau); Tui Pelehake (landlord) Nukunamu Haapai Nukunave Tongatabu Nukunima Kolonga (Tongatabu); Nuku (landlord) Nikunimauta Kolonga (Tongatabu); Nuku (landlord) Nukunonu Nukualofa (Tongatabu) Lavengatonga (Tongatabu) Hihifo (Haapai) Pangai, Lifuka (Haapai) Mua Niuafoou Nukunuku Fuaamotu (Tongatabu); Tungi (landlord) Nukuofo Tuanekivale (Vavau) Nukuokai Veitonga (Tongatabu) Nukuola Tungua Is. Tui Haateiho (landlord) Nukuolaloto Tungua Is. Tui Haateiho (landlord) Nukuolatahi Tungua Is. Nukuolauta Nukupuu Fuaamotu (Tongatabu); Tungi (landlord) Nukutaakinoa Neiafu (Vavau) Nukutapa Nukutapu Nukutasi Okoa Is. Folaha Hihifo, Lifuka (Vavau); Tui Lakepa (landlord) [Cp. Lakemba, Fiji] Tongatabu) (Haapai)

*Nukutavake Sand cay Olutolu Is. Nomuka (Haapai) [Cp. Nukutavake Isl, East Tuamotu; inhabitants also occupy Vahitahi, under the same chief, Tupuhoe]. Nukutolufofonu Nukutoumamaha Nukutula Nukutuli Nukutulu Nukutupu Nukuvai Nukukava Haapai Haapai Haapai (Tongatabu); Pangia (landlord) (Haapai); gods Moso, Pusipapanga Tui Haangana (landlord) Tui Haangana (landlord) (Tongatabu); Tungi (landlord) (Tongatabu)

Hamula Moungaone Pukotala, Haano Pukotala, Haano Fuaamotu Houma, Eua Is.

These Nuku- names for tracts of land in Tonga are reflected in Tuvalu (Ellice Islands), Nukufetau; Tokelau Nukunonu, and in East Polynesia, the Tuamotus Nukutavake [Cp. Olutolu Is., Nomuka, Haapai]. Two Nuku- names are significant in East Polynesian traditions of ancestral homelands and matriarchal ancestry (Maori):

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(1) Nukuloa (2) Tuanuku

Haalaufuli

(Vavau); Afu Haalaufuli (Vavau); Ulukalala (landlord)

Nukuroa [cp. Nukuloa] is an old name for North Island, New Zealand [Reed, 1961: 68] as well as
the ancient name for Mitiaro in the Cook Islands [Savage, 1962: 186]. It is also found on Pukapuka [cp. Te-

nuku-loa-o-Mataliki , Motu Ko village [Beaglehole, 1938: 19]. Tuanuku (Vavau) is an epithet for Earth-Mother, Papa-tuanuku, who figures prominently in
Maori cosmogonic creation chants as the companion of Rangi [cp. Rangi-atea, Raiatea]. While nuku~ nuu names are for islands and tracts of land in subdivisions governed by titled Tongan chiefs, the Samoan pattern of naming with nuu- seems to lay emphasis on offshore rocks, coastal coves, offshore islets and prominent points of land, i.e., capes: (2) Samoa: (nuu- based names): Nuuiti Rock, east Vaifanua, Tutuila Nuuolemaa Cove, Saole County coast, Tutuila Nuuoleniu Cove, Saole Nuuomanu Rock, Leasina County coast, Tutuila Nuuoosegi Cove, Nuuuli, Pagopago, Tutuila Nuuooti Cove, Leasina county, Tutuila Nuusina Rock, Mauputasi County, Tutuila Nuusetoga Is. Offshore, Masefau Bay, Tutuila Nuutai Rock, Mu Pt., Lealataua County, Tutuila Nuutavana Rock, Leasina County *Nuutele Rock, east Vaifanua, Tutuila Island, offshore; east Upolu Rocks, Maupua, Tutuila Island, offshore, so. ea. Upolu

[Cp. Nukutere (Tuamotu), a legendary land in the cosmogonic records of Fangatau, while Nuku is the earth or the ancestral homeland, a place of origin (Vahitahi, Anaa); Nukutaeroto was a name for Anaa Island] [Cp. Nuku-tere (Rarotonga), is an esoteric name by which Rarotonga was once known [Savage, 1962: 186]; also referred to Samoa. [Cp. Nuu-tere (Cook Is.), referred to Tahiti-nui] [Cp. Ka-honua-ia-kele (Hawaii), ancestral land. Nuutoga Nuututai Nuuuli West Vaifanua, Tutuila Goat Is., Pagopago, Tutuila Pagopago, Tutuila

139

Nuu Nuuatoi Nuuavasa Nuulenamu *Nuulopa

Inland place, Apia, Upolu Cape, south coast, Aganoa, Upolu Islet, so. Upolu Point. so. Upolu, near Salamumu Islet, offshore, west Manono Is. [Cp. tract of land, Niuafoou, Tonga] Island, so. ea. offshore, Upolu Islet, offshore Falealili, Upolu Rock, offshore, Faleula, Upolu

Nuulua Nuusafee Nuutuloto

Of these nuu- names, East Polynesian Nuutele/Nukutere/Nuukele are Tuamotuan,

Nukutere

is a legendary land in cosmogonic records (Fangatau); Nuku is the earth or ancestral homeland, and place of origin (Vahitahi, Anaa; Nuku-tae-roto was an old name for Anaa Island. In the Cook group, Nuku-tere is a name by which Rarotonga was once known [Savage, 1962: 186]. With the exception of Nukuhiva (Marquesas) ~ Nuuhiva (Hawaii, Tahiti) the nuku- base is not widely distributed in East Polynesia. Nukutavake and Nukutipipi in the Tuamotus identify atolls and Nukuhiva a high island (Marquesas), reminiscent of Tonga [Nukutavake, Haapai ]. The scarcity of this base in place and island names suggests that such names moved into the general area of the Marquesas and Tuamotus through points north of the southern Cook and Society groups, bypassing the central East Polynesian heartland (Tahiti). The use, then, that the Hawaiian Papa/Wakea cosmogonic genealogy makes of Ke-apapa-nuu and Ke-apapa-lani as the first-born of sky/earth parents shifts emphasis to height (nuu zenith and prominent point of land). Nukuloa is, perhaps, a persistent Polynesian reference in Tahitian sailing directions to Hawaii and Oahu [Henry, Birth of Islandschant ] The track set by the canoe lies between the Society Islands, Nuuhiva (Marquesas) and Nuuroa, suggesting a stop in the Tuamotus group (perhaps) and from there putting the wind back of the canoe on the haul northward, i.e., downwind). However, Mitiaro Island in the Cook group was Nukuroa, extending the reach of the canoe west of Tahiti. This would include Nukuroa, the name of a reef in the lagoon of Aitutaki.

140

It is inconceivable why Tahitian sailing directions to Hawaii in the northwest would go southwest, first, between Tahiti and the southern Cooks, but the seas would be between 140 (Marquesas) and 160 degrees west longitude, on which meridian are also the Line Islands (Fanning, Palmyra) in the intermediate area between Tahiti and Hawaii, maybe another nuku-roa, suggesting a long passage through the reef, or many passages from the sea into the atoll lagoon. At any rate, Tonga and Uvea seem to be the source of consistent sets of Nuku-roa/-Nukuloa/-

Nuuroa usage traceable through Polynesian wanderings east and west.

The dominant association is with atolls, reefs, reef passages, offshore islands, and capes: (1) Uvea (Wallis group) *Nukuloa Island, outer reef Nukuatea Island, outer reef [Cp. Nukuatea (Tonga), Neiafu (Vavau) Nukufetao Islet, reef [Cp. Nukufetau, Tuvalu; Niuafoou, Tonga] Nukulufala Islet Nukutapu Islet [Cp. Nukutapu, Folaha, Tongatabu, Tonga] *Nukuloa *Nukuloa *Nukuroa *Nukuroa *Nukuroa *Nuuroa Neiafu (Vavau) Tongatabu ancient name of Mitiaro Island reef in lagoon (Aitutaki) ancient name of North Island (an island stop, between Tahiti and Hawaii, sailing directions)

(1) Uvea (continued)

(2) Tonga

(3) Cook Islands (Maori)

(4) New Zealand (Maori) (5) Tahiti

Surviving Nuu- base names in Hawaii today are:

(1)

Nuu

Land section, landing; Lualailua Hills (Maui) Land section, Molokai; lit., height Valley, height (Oahu) Fishpond (Mokapu Peninsula, Oahu Valley, stream, land section, northwest coast (Kauai) Point, Makena qd., Maui. Lit., black point. Reef pass into Kou, harbor (Honolulu, Oahu)

(2) (3) (4) (5) (6)

Nuu-anu Nuu-pia Nuu-lolo~Nualolo Nuku-ele Nuku-o-Mamala

141

These are two different words in Hawaiian: nuu- height, zenith; nuku- beak of a bird, opening, pass (as through a reef). There are more Hawaiian ancestral homelands with nuu-: (1) (2) Nuuhiwa Nuumea Kamahualele/ Moikeha tradition Kahakuikamoana creation chant Kumulipo creation chant Aukelenuiaiku migration legend Papa/Wakea creation/migration chant Nuu/Kahinalii tradition (deluge, flood)

(3) (4) (5)

Nuumealani Nuumehalani Nuu-lolo-i-mehani

(6) Nuu-papa-kini Kumulipo creation chant A qualifier in Hawaiian place names is loincloth (malo) for the island child born of sky and earth, for which there is ancient Polynesian precedent: (1) (2) (3) (4) (5) (6) (7) (8) Marukau/Marokau Maruroa/Moruroa/Mururoa Marotiri Marotiri Maro-te-tini Molokini Mololani Tenararo (Tuamotu) Tuamotu Easter Island (offshore islet) Mangareva (burial place) Borabora, Tahiti (family name) Islet (off Kahoolawe; Hawaii) old name for Molokini

Marutiri/Marotiri/Morotiri Austral (Bass Is.)

The most famous maro- was Maro-take (Tuamotu), a name for Mauis fishhook [*Note: This is
probaby the source of the name for Molokai, from Marotake]

Tahiti was called Tahiti but first Havaiki by mistake, for out ancestor Maui, who was of Paumotu, fished it up from the darkness of the deep ocean with the kanehu fishhook which belonged to Tafai. The name of the hook was Marotake. It was made of an uhi shell. Maui thought the land was the top of Fakarava Island, and as the name of Fakarava at that time was Havaiki, and it had lost its top from the anger of Pere, Maui thought the land he fished up was the top of Fakarava. So he called it Havaiki at first. But seeing it was a new land, a land not known before to men, a land not of one peak, as Havaiki had been, but of many sharp points, he called it Tahiti-nui. He called it so because it was a new land, the one raised by him, the one he fished up. Of the name Havaiki: Pere, a chief of Fakarava, called at that time Havaiki, went to Vaihi. He called Vaihi Havaiki-te-arunga, and he named Fakarava Havaiki-te-araro. He brought from Vaihi yellow earth or stones. The substance is still called Tutae-i-Pere. The foregoing was taken down by me some years ago from the lips of Marerenui...[Young, J. L. 1898: 109-110].

142

There are names for goddess Hina, prominent matriarch: (1) Tonga Hina
land tract, Hunga Island (Vavau); Fulivai (landlord)

headland, west coast, Hunga Is. (3) Samoa Sina spring Sinaloa Falls Sina Sinaele Sinamoga Sinatai Sinauta Sinamanoo Sinapioa Sina tau Sinapoto Savaii (east) Savaii (central, 675 ft.) Alofi, Upolu; ridge, Tutuila Crater, Upolu; 2840 ft. elevation Stream, Apia, Upolu east coast, Upolu east Upolu point, Tutuila peak, Tutuila, 1605 ft. no. east Tutuila point, north coast, Ofu, Manua.

(2) Maori (New Zealand) Hina-kura Name of a chiefess who took ill and died by the Pahaoa River. She was buried there and the place was named for her. The true form of her name is Hine-kura. Two girls; hine, girl; rua, two. The girl of the river. This is the original name of Bowen Falls [Reed, 1961: 26]. A rock or peak, Haupu Mt., Lihue, Kauai Lit., Hina-in-the-uplands Former site for dancing, maika, the kilu game, and fighting (mokomoko); Kapaau, Hawaii. Lit., Hinas arena. Falls, Hanalei, Kauai. LIt., Hinas leap.

Hine-rua Hine-te-awa

(1) Hawaii

Hina-i-uka

Hina-kahua

Hina-lele

Conclusion:

The foregoing attempt to cross-reference Maori/Hawaiian cognates into a corpus so as to abstract out of the record the Proto-Polynesian factor [Tonga, Uvea] is an effort to elicit the retention factor, whether renaming is ancestral emphasis, as from genealogy, or a means to keep geographic association with the homeland alive in history and navigation.

143

The following list contains 95 names with Hawaiian/Maori and other Polynesian affinitites. Out of this number (95), 33 have West Polynesian affinities (Tonga, Samoa, Niue), or about 34 %, roughly one-third retention of names constituting a cognative core of repeated West Polynesian bases in East Polynesian place names. In terms of time depth, occupation dates by La Pita pottery evidence [1100 B.C. Tonga (La Pita Pottery date of occupation] and carbon dating [1500 B.C. Samoa], as well as occupation dates for the Marquesas, 100 B.C. to 100 A.D., also derived from La Pita pottery samples with Tongan clays, the Hawaiian islands being settled by 350 A.D. [west Oahu] and 450 A.D. [Kau, Hawaii],, with the end of the migrations out of Central Polynesia northward (Hawaii) and southwestward (Aotearoa) about 1350 A.D., one-third is a significant percentage of geographic and semantic retention.

C.2 Proto-Polynesian Retention in West-East Polynesian Place Names

[*Note: The list below combines data from two lists in the original 1990 paper comparing Maori (New Zealand) and Hawaiian place name, if a protoform exists elsewhere in Polynesia for a place name, or if the Hawaiian place name retains mythical or religious value, especially connected to navigation or route of migration].
[Maori place names are from Reed, A.W. A Dictionary of Maori Place Names, 1961, Wellington; Hawaiian place names from Pukui, Mary K. and Samuel H. Elbert, E. K. Mookini, Place Names of Hawaii, 1974, Honolulu; Dictionaries of the Tuamotu language (by J. F. Stimson) and Rarotongan (by Stephen (Savage)].

Commentary
It may be assumed that if a name exists in West Polynesia it has had a longer history in Polynesian nomenclature of place. Although the greater number of corresponding names in the comparative list are Hawaiian/Maori, those with greater antiquity are between Hawaiian and Tongan/Samoan.

C.2.1

Hawaiian and West Polynesian

[*Note: In the list below, forms outside Polynesia are in bold and preceded by an asterisk]

(Ke)-Alohi-lani.

Ancestral homeland, home of Ke-ao-melemele; land of the gods. Lit., sky-brightness East Puna, at Cape Kumukahi, i.e., eastern gate of the sun (Hawaii); [see Manae] Lit., east. 144

[Futuna, Alofi, Alofi-tai; [Tonga: Alofi, kava ring]

Haehae.

[Tonga: Hahake (Haapai); east.

Hamoa.

Land division, surfing area (Maui); Old name, Haa-moa (i.e., Samoa).

[Tonga: Haamoa , i.e., Saamoa]; Lit., saa, family of the Moa]

Honuaula.

Cove, land section, Kailua (Kona); heiau for human sacrifice, Waipio valley (Hawaii); valley (Waimea) district (Kauai); Point (north Lanai); Land division, Makena qd. (Maui); valley (southeast Niihau).

[N.Z. Maori, Whenua-kura; the name was brought from Hawaiki by Turi of the Aotea canoe and given in memory of the red feathers of the tropic bird] [Tonga, Fonua-kula (Haapai).Lit., red earth.tract near Lapaha (Tongatabu), landlord, Fangia; tract near Felemea. village on Uiha Island (Vavau).

Ka)-hoolawe.

Island; old names: Ka-hoolewa, Kanaloa, Kohe-malamalama-o-Kanaloa

[Tonga: Fakalavelave (Haapai); Fakalava (Tongatabu); [Tuamotu: Fakarava, island name]. [NZ. Maori, Whakarewa; to cause
something to float].

Koloa

Land division (Kauai); beach in Punaluu, Kau district (Hawaii). Lit., duck Districts, to leeward sides of the islands; prevailing winds southwest trades.

[Tonga: Toloa (Tongatabu, and Vavau] [NZ.Maori, Otoroa]

Kona

[Tonga]

Koolau Districts, to windward sides of the islands; prevailing winds (trades); northeast to east.

[Tokelau Islands] [Tonga: Tokelau, Tokalau] [NZ. Maori, Tokarau, from toka, rocks + rau hundred, many rocks, the Maori name for the Bay of Islands]. [Rennell: Tokenggau
*[Guam: To-gelagu. from lagu, east; due east in the compass]

Kou

Old name for Honolulu (Oahu). Lit., kou {Cordian subcordata) a hardwood tree.

[Tonga; Tou (Tongatabu, and Vavau, Niuatoputapu].

Lalofonua.

Ancestral homeland (in the genealogies (Kumuhonua, wife of Kumuhonua and mother of Laka; Lit., earth-below, i.e., to south.

[Tonga: tract of land near Nukualofa, Tongatabu; tract of land, Vavau; underworld, with entrance in Koloa, Vavau].

145

Lani-akea

Cave and pond near Hulihee, Kailua, Kona (Hawaii). Lit., wide sky, expanse; Cp. Akea, Wakea, Sky-father.

[Raiatea (Society Is.); [NZ. Maori, Rangi-atea, skyfather, for Rangi-atea-te-tuahuo-Io-matakanakana, the shrine of Lo of far-seeing eyes]; [Tonga: Langiatea, tomb, Nomuka, Haapai].

Lihue District (Kauai); land division near Schofield Barracks (Oahu)

[Tonga: Lifuka, tracts of land in Haapai and Tongatabu; from Levuka (Fiji). [Maori, Cook Islands: Akaroa] [Easter Island, Hangaroa] [Tonga: Fangaloa (Haapai)]. [NZ. Maori, Matariki; Pleiades or northeast sea-breeze; [Tonga: Matariki, village (Tongatabu); Matariki, general Polynesian for Pleiades in Taurus;
*[Gilbert Is., Mata Rigi, Eyes of the Worm (Rigi,sky-raiser), MilkyWay].

Maka-hanaloa. Cape (Oahu). Lit., (start of) long bay.

Makalii Points, Kalaupapa (Molokai) and Kahana (Oahu). Lit., Pleiades.

Makuu. Land sections, Honaunau, Kalapana, and Puna (Hawaii) Makuu , blue heron]

[NZ. Maori, Matuku; bittern or canoe end-pieces, named for the black night heron [Tonga, Amatuku (Nuapapu Island, Vavau), rope]. [See Mauna-kapu].

Mana

Barking Sands, Mana, Kauai; Mana, Waimea (Hawaii).

Manua Heiau (near grounds of Queens Hospital), Honolulu; Manua-kepa, land section, Hanalei (Kauai); Manua, name for the underworld, ruled over by Kanaloa. Mauna-kapu Hill, Lihue district (Kauai); mountain, in Waianae range separating Nana-kuli and Honouliuli forest reserves (Oahu); Lit., sacred-mountain

[NZ. Maori, Manuka; tea-tree]. [NZ. Samoa, Manua] [Tonga, Manuka (Tongatabu)]
*[Borneo, Pulau Manukan]

[NZ. Maori; Maunga-tapu]

*[Gilbert Islands, Maunga-tapu, name of one of the types of maneaba sacred and councilmeeting houses; Cp. Tahiti,fare manaha; Hawaii, hale mana. the sacred house on the Tahitian marae and Hawaiian heiau temple grounds].

146

Mokapu.

Peninsula, Kaneohe Bay (Oahu); motu island + kapu sacred; Lit., sacred island, because Kamehameha met his chiefs here. Name of a bird islet (Molokai)

[NZ, Maori, Motu-tapu; motu island + tapu sacred, forbidden; Lit., forbidden island. [NZ, Maori: Te Motu-Tapu-aTinirau, a legendary chief, The-sacred-island-of-Tinirau; an ancient name for Mokoia Island]. [Cp. Samoa: Sinilau, hero in the stories of Sina and Sinilau].
[Tonga: Motu-tapu, sacred island; so-called because here rested Fasiapule when taking his dead halfbrother, the 11th Tui Tonga, Tuitatui]

[Cp. Kinilau (Hawaii), a fishing god to whom altars were built]. Mokapu (continued):

Mokapu (continued):

[Tonga: Motu-tapu, tract near Pangai, village on Lifuka Island (Haapai); tract near Fangaleounga, village on Foa Islands (Haapai), Niukapu, landlord]. [Tonga: Niumalu (Tongatabu).

Niumalu

Coast, Nawiliwili (Kauai); Lit., coconut palm shade.

Olokele Canyon, Makaweli (Kauai)

[Tonga: Olotele (Tongatabu).

(Ke-) One-loa. Beach, Mahaulepu, Koloa district (Kauai). Lit., many sands, long beach.

[Mangaia, Cook Is.; Oneroa, Landing0 [Rarotonga, Cook Is.; One-roa; Mauke, One-oa; Atiu, One-roa,east coast; [Tonga: Oneoneloa, islet in Haapai; long strip of sand].

Upolu Point, Kohala (Hawaii); Cp. Upolu, Upalu, wife of Kinilauamano (Kumuhonua geneaology.

[Samoa: Upolu (island name), since the Tongan occupation]. [Tonga: Kupolu, Kano-Kupolu the-heart-of-Tonga, i.e., the ruling house of Tongan kings] [Tahiti: Upolu, the old name for Tahaa Island]; [Tuamotu: Kuporu, name of an ancient land]. [NZ. Maori, Waiau] [Tonga: Vaiau, Lofanga (Haapai).

Waiau

Lake (13,020 feet elevation), summit of Mauna Kea (Hawaii); Streams, Waimea (Kauai); Land division, Waipahu (Oahu); in Makiki (Oahu). Lit., swirling water.

147

Waieli Hill, Ilio Pt. (Molokai) Lit., dug water.

[NZ. Maori, Waikeria] [Tonga, Vaikeli (Tongatabu, Vavau]. NZ. Maori, Waihi, gushingforth; an old Hawaiki name. [Tahiti, Aihi, for Hawaii, in the Hawaiian islands]. [Tonga: Vaihi (Hawaii); also tract near Neiafu, Vavau; tract on Moungaone Island (Haapai)]. [Tuamotu, Vaihi, name of the legendary land reached by Te Makehutomu whence the coconut was brought to Kurateke in the Tuamotus]. [Tonga: Veitoloa, at Mua (Tongatabu).

Waihi

One of several streams originating in the high Koolau mountains behind Manoa Valley into Manoa Falls, Honolulu (Oahu); Lit., trickling water.

Wai-koloa

Land section, stream, Puako and Waikii (Hawaii); Land section and hill (2,800 feet high Humuula (Hawaii).Lit., duck water.

Wailau. Land section, Honuapo, Pahala (Hawaii); valley, Waimea (Kauai); (Hawaii); valley, Waimea (Kauai); land, stream, Kamalo (Molokai). Lit; many waters

[Tonga, Vailau, near Kanokupolu (Tongatabu)]. [NZ Maori, Wairau, many waters]

Wailoa. Land section, Pahala, falls, river (Hawaii); Lihue (Kauai) Land division, stream, Kamalo (Molokai); Lit., long water.

[Tonga, Vailoa, near Nukualofa (Tongatabu).

Waimea.

Land division at 3,000 feet elevation (Hawaii); River, land (west Kauai); Bay, Hale-iwa and Puukapu (Oahu, Lit., red water (i.e., due to flooding)

[NZ. Maori, Waimea] [Tonga, Vaimea, near Vaipoa (Niuatoputapu and Niuafoou)].

(Ka)-Wai-nui. Land sections, Honomu and Kailua; stream, Honomu and Waipio (Hawaii); two streams, Ka-malo and Halawa (Molokai), swamp, fishpond, Kailua (Oahu); Lit., big water.

[Tonga, Vainui, tract on Niuafoou]

148

G.2.2 Hawaiian and Marquesan, Easter Island, Tuamotuan [+ Cook Islands (Maori) and West Polynesian]

Hono-uli

Land division, Halawa (Oahu) Land division, Waipahu (Oahu) Lit., dark bay.

[Marquesas, Hakaui valley/ bay, Nuku-Hiva]

Hono-uliuli.

Maka-hanaloa. Cape (Oahu). Lit., (start of) long bay.

[Maori, Cook Islands: Akaroa] [Easter Island, Hangaroa] [Tonga: Fangaloa (Haapai)]. [Easter Island, Mataveri; Lit., season, eye of the centipede].

Makaweli.

Land division, Waimea (Kauai); Lit., eye of the fire worm, eye of terror.

Manae Point of the compass (Molokai); east. (-nae ) )

[Pukapuka (Cook Is.), Ngake, east] Raroia, Tuamotu, Ngake,east;

G.2.3

Hawaiian and Tahitian

Haloa [Hoohoku-

Hill (4084 feet), in Waipio (Hawaii)

(not a place name), mother of Haloa,

[Raiatea, Faaroa] [Tahiti-nui, Toahotu, district] [Cp. Samoa; Safotu, Safotulafai (Savaii)] [Cp. Fotu, kava ring, Tonga] [Huahine, Society Is.; Farerea Pass]

Wakea (cosmogonic myth)

Halelea.

Land division, Hanalei (Kauai). [Cp. Lea, goddess of canoe-builders, in the elepaio bird]; -lelea, prayer for awa-drinking].

Iliili-opae

Heiau, Mapulehu (east Molokai) Lit., level pavement outside the temple, paved with smooth pebbles.

[Cp. Opae, marae, on Maupiti Island, northern group, Society Islands [Raiatea, Society Is., Tehurui, bay]

Kahului Bay (Maui); Lit., a battle formation, arranged as crescent rows of warriors, the front carrying long spears, slingstones, followed by short spears, then daggers, followed by wrestlers, bonebreakers.

149

G.2.4

Hawaiian and Maori (Cook Islands [+ West Polynesian]

(O) Ahu.

Island name. (Oahu) Lit., gathering place; heaped up, as clouds; altar.In genealogy:
Ahu (w), wife of Luanuu (Kumuhonua genealogy)

[N.Z. Maori/Mangaia]. Maori: Ahu

(Ke)-Awa-lua. Coastal area, Lahaina (Maui); Land sections, Ke-ahole, Kailua, and Kohala quadrants (qd.). Lit., double-bay. Lalokona Ancestral homeland (in the genealogies [Liaikuhonua, Kumulipo, descending from Laka and Kinilauemano; i.e., Lalokona, son of Nananuu; Kumuhonua, descending from Kapili; i.e., son of Kealomelemele (w);

[Rarotonga (pass through the reef into Rarotonga]

[Rarotonga, Cook Islands] [Tonga: Lalotonga, Faakakai, Haano (Haapai)]

(Ke-) One-loa. Beach, Mahaulepu, Koloa district (Kauai). Lit., many sands, long beach.

[Mangaia, Cook Is.; Oneroa, Landing] [Rarotonga, Cook Is.; One-roa; Mauke, One-oa; Atiu, One-roa, east coast; also on Mauke]. [Tonga: Oneoneloa, islet in Haapai; long strip of sand]. [Atiu, Cook Is., Orovaru].

Olowalu

Canyon, near Ukumehame, (west Maui).

G.2.5 Hawaiian and Maori (New Zealand)

Ala Moana. Alia.

Old surfing area in Ala Wai, Honolulu. Lake, inland salt ponds, Alia-manu (Bird-lake), Alia-paakai (Salt-lake), Moana-lua two-lakes (Oahu). (Ke)-alia (Honaunau, Hawaii; east Kauai; Kaunakai, Molokai; Land division, Kaena (Oahu).

[N.Z. Maori; Aramoana. [N.Z. Aria; a deep pool, or stretch of water suitable for fishing by net].

Halulu. Heiau, Kau-no-Lu (Lanai);

(Halulu, mythical white bird of Kane)

[Cp. N.Z. Maori; Haruru, one of the kete, baskets of stars.

150

Hanalei Land division, bay, district (Kauai); Lit., crescent bay.

[NZ. Maori, Whangarei, harbour and rei, cherished possession. [Mauke, Cook Islands; Anareia. [N.Z.Maori; Hekeia; father of Te Anau, early migrant from Hawaiki]. [Cp. N.Z. Maori, migration hero, demi-god (Whiro); Rarotonga (Iro), star, Procyon, or planet, Mercury]

Heeia

Land division, Kailua (Oahu); Name given by Haumea to her foster child, grandson of Olopana.

Hilo District (Hawaii); Lit., 2nd moon night.

Hokuula

Hill (4,415 feet), Haukoi (Hawaii), [NZ. Maori, Whetu-kura, said to have been lifted out of the Lit., red star]. sea by a turtle and where Lono-i-kamakahiki defeated Kama-lalawalu, chief of Maui; hill (1,400 feet), Lihue district (Kauai); coastal area, hill (2,504) in Hana (Maui); Land division, Makawao (Maui), Lit., red star (Antares in Scorpio),or planet, Mars. [Cp. Hokuula, in tradition, Mercury (Fornander, 1971: 127]. Capital (Oahu); old name, Hana-lulu. Lit., calm, peaceful bay; i.e., safe anchorage; protected bay. [N.Z. Maori; Whangaruru] from ruru, sheltered bay].

Hono-lulu

Honuaula.

Cove, land section, Kailua (Kona); heiau for human sacrifice, Waipio valley (Hawaii); valley (Waimea) district (Kauai); Point (north Lanai); Land division, Makena qd. (Maui); valley (southeast Niihau) Lit., red earth Lit., red earth.

[N.Z. Maori, Whenua-kura; the name was brought from Hawaiki by Turi of the Aotea canoe, and given in memory of the red feathers of the tropic bird]. [Tonga, Fonua-kula (Haapai). tract near Lapaha (Tongatabu), landlord, Fangia; tract near Felemea. village on Uiha Island (Vavau). [N.Z., Maori, Rarotonga: Tawhitinui/Taiti-nui; for Tahiti-nui,Society Islands]. [Tonga: Fakalavelave (Haapai); Fakalava (Tongatabu);
[Tuamotu: Fakarava, island name].

Kahiki-nui

District, Lualailua Hills (Maui); Lit., great-Tahiti (Ka)-hoolawe. Island; old names: Ka-hoolewa, Kanaloa, Kohe-malamalama-o-Kanaloa

[NZ. Maori, Whakarewa; to cause something to float].

151

Iliau.

Trail, Waimea canyon (Kauai); Lit., iliau, plant related to the silversword, endemic to Kauai.

[N.Z. Maori, Kirikau; kiri skin, kau bare, naked, for a battle in which contestants fought naked]. [N.Z. Maori, Rarotonga, Kiore. [Tahiti-nui, Iore, old name for Mahina, Oropaa (Point Venus), Tahiti]. [NZ. Maori, Tai-haruru; searesounding].

Iole

Land division, Kohala qd. (Hawaii); mountain and stream, Lihue district (Kauai). Lit., rat.

Kai-halulu

Bay, surfing area, Kauiki Head, Hana (Maui). Lit., roaring sea.

Kailua. Bay (Hawaii, Oahu). Lit., two seas, or two currents. Land section, hill (1,269 feet), Paia (Maui); stream, Haiku (Maui); Land section, Mokapu (Oahu), Lit., two seas, currents. Kaulana. Bay, Kalae, South Point, Kau district (Hawaii) coastal area, northeast Kahoolawe coastal area, northeast Kahoolawe;

[N.Z. Maori, Tairua] (two tides, one from the north, another from the south].

[N.Z. Maori, Tauranga; a sheltered anchorage, or a resting place for canoes] Lit., boat landing. [NZ. Maori, Te Maire, native tree].

Kamaile

Heiau, plain, spring, Kaena (Oahu). Lit., the maile vine.

Ka-milo Point, Kalae (Kau) Hawaii; Lit., twisting, of current. Points, Lihue (Kauai) and Kipahulu (Maui); Lit., the milo tree. Kaupo Coastal area, village (Maui); ancient fishing village, Waimanalo (Oahu), canoe-landing, at night.

[N.Z. Maori, Te MIro, native tree].

N.Z. Maori, Taupo; short for Taupo-nui-a-Tia, from taupo, shoulder cloak + nui big; discoverer of the lake [N.Z. Maori, Te-Ngutu-o-temanu]. [N.Z. Maori, Te Roto]. [N.Z. Maori; Te Ruahine.

Ka-nuku-o-ka-manu. Waiakea (Hilo, Hawaii). Lit., beak of the bird. Ka-loko Pond, Kona district (Hawaii). Ka-luahine Falls, Waipio (Hawaii). Lit., old lady.

Ka-waa-o-Maui. Rock, in Wailua River (Hilo, Hawaii); Lit., Canoe-of-Maui.

[N.Z. Maori; Te-waka-a-Maui; old name for South Island.

152

Ka-wela

Bay (Kahuku, Oahu) Lit., hot. Point north of Alahaka Bay, Kona (Hawaii); South Point, Kalae (Hawaii); Puna (Hawaii); Landing (Niihau); coast site, between Kahaluu and Waiahole in Koolaupoko district (Oahu). Land divisions, Mauna Loa, south Hawaii; Land division, at 9, 620 feet elevation, Waikii (North Hawaii); peak and crater, Lihue district (Kauai); lookout, Waimea Canyon (Kauai); Point, near Kalae, Kalaupapa (Molokai); peak, Kalihi (Oahu); Lit., lookout point, or outer tapa, best, superior. Fishpond, east Lanai. (koa, fishing shrine; koa, coral rock). Land division (Kauai); beach in Punaluu, Kau district (Hawaii). Lit., duck

[N.Z. Maori: Te Wera

Kii

[N.Z. Maori; Otiki].

Kilohana

[NZ. Tirohanga, a view]

Koa

[NZ. Toka, rock].

Koloa

[Tonga: Toloa (Tongatabu, and Vavau] [NZ.Maori, Otoroa]

Koolau Districts, to windward sides of the islands; prevailing winds (trades); northeast to east.

[Tokelau Islands] [Tonga: Tokelau, Tokalau] [NZ. Maori, Tokarau, from toka, rocks + rau hundred, many rocks, the Maori name for the Bay of Islands]. [Rennell: Tokenggau
*[Guam: To-gelagu, from lagu, east]

Kulani

Cone (5,518 feet high), east [N.Z.Maori; Turangi., name of a slope of Mauna Loa (Hawaii); chief from tu to stand, rangi sky Lit., like heaven.i.e. to stand in the sky. Point, southwest cape, west end (Molokai). Lit., wood, (also) current); Ridge, Hanalei (Kauai); Hill, Hamakua (Hawaii); Lit., wood, plants. [N.Z.Maori; Rakau, tree, timber]

Laau

153

Lani-akea

Cave and pond near Hulihee, Kailua, Kona (Hawaii). Cp. Akea, Wakea, Sky-Father

[Raiatea (Society Is.); [NZ. Maori, Rangi-atea, Lit., wide sky, expanse;father, for Rangi-atea-te-tuahu-o-lomatakanakana, the shrine of Lo of farseeing eyes]; Tonga: Langiatea, tomb, Nomuka, Haapai].

Laniloa Old name for Pacific Heights, Honolulu (Oahu); Laniloa Point, Laie (Oahu).

[Tuamotu, Rangiroa Island]; [Cp. NZ Maori, Maori name for Mt. Cook, South Island; some of the sky children came to earth in Te-waka-o-Aorangi canoe, captain, Aorangi, and brothers, Rangiroa, Rarangiroa, and Rangirua.

Chant of Hiiaka to Laniloa Point, Laie (Oahu): Lele Laniloa, ua malie, Ke hoe ae la ka Moae, Ahu kai i na pali, Kaikoo o lalo, e, Ua pii kai i uka, e. Fly Laniloa, fly in the calm, At the moaning of Moae (tradewind), Mist velis the mountain walls, The breakers roll ever below, While the sea climbs on shore.

Lani-po Peak (2,621 feet), Maunawili (Oahu)

[NZ. Maori, Rangi-po, where the sky is dark].

(Ka) Leina-a-ka-uhane. Land section, Kaena Point (Oahu), the jumping-off place of the soul, i.e., Leina-o-Papio, Kamalo (Molokai); Leina-a-ka-uhane , Lahaina (Maui). (Ka)-Loko Land section and fishpond near Kailua, South Kona (Hawaii); coastal area, Makapuu (Oahu) Lit., the pond.

[NZ. Maori; Reinga, the underworld; Te Reinga, leaping-off place of spirits; wairua (souls) let themselves off a pohutukawa tree (i.e., lehua tree) into the underworld beneath the kelp. [NZ Maori, Te Roto lake].

154

(Ka)-Loko-loa. Cove, near Kealakehe, North Kona (Hawaii); Lit., the long pond. (Ka)-Lua Place, Palolo (Honolulu); Lit., the pit.

[NZ. Maori, Roto-roa, longlake] [NZ. Maori, Te Rua pit], compo-

(Ka)-Lua-kanaka. Cave, in Wailuku River, Hilo (Hawaii), a deep and dangerous crossing, said to have been the death of many by drowning; once the hiding place of robbers; Lit., man-pit, grave.

[NZ. Maori, Ruatangata, manpit].

Chant: A Hilo au ehe la, hoolulu ka lehua la, A Panaewa la, i ka motu manu la, A Wailuku la, i ka Lua-kanaka la..

I went to Hilo, the lehua blossoms had fallen, I went to Panaewa, a place of birds, I went to Wailuku, to the man pit...there...

(Ka)-luahine. Cliff and falls, Waipio (Hawaii); Lit., the old lady.

[NZ. Maori, Te Ruahine; Lit., old, wise woman.

Lua-wai Land section, Kailua (Hawaii); place, Kaimuki (Oahu); Lit., water hole.

[NZ. Maori, Rua-wai; water in a cave, or two streams.

Mahuka (Puu-o-). Heiau, Pupukea, Waimea (Oahu). Lit., Hill-of-flight.; bay, Pahala, Kau (Hawaii).

[NZ Maori; Mahuta (named after the third Maori king, Tawhiao; [Cp. N.Z. Maori; hero of the migrations, Mahuta (Tongareva, Penrhyn Island, also called Tute-Koropanga (Cp. Hawaii, Olopana); and the god of forest growth, Tane-Mahuta. [NZ. Maori; Makirikiri.

Mailiili Hill and stream, Lualualei (Oahu). Lit., pebbly. Makalii Points, Kalaupapa (Molokai) and Kahana (Oahu). Lit., Pleiades. Makalii (continued)

[NZ. Maori, Matariki; Pleiades or northeast sea-breeze; [Tonga: Matariki, village (Tongatabu); Matariki, general Polynesian for Pleiades in Taurus;
*[Gilbert Is., Mata Rigi, Eyes of the Worm (Rigi, sky-raiser), MilkyWay].

155

Makuu.

Land sections, Honaunau, Kalapana, Makuu and Puna (Hawaii); canoe end-pieces, named for the black night-heron, aukuu.

[NZ. Maori, Matuku; bittern or blue heron] [Tonga, Amatuku (Nuapapu Island, Vavau), rope].

Malama.

Land section, crater, coast, Kalapana, Puna (Hawaii); Name of Kamehamehas home, Kaunakakai (Molokai); place, Manoa (Oahu); name of the western sea, Ewa (Oahu).

[NZ., Marama; Lit., moon; [Tahiti, name of the sea to the northwest of Tahiti-nui]

Malino.

Place, lower Alewa Heights, Honolulu (Oahu); Lit., calm. Drive, Alewa Heights, Honolulu (Oahu); Lit., depression. Heiau, Halawa qd. (Molokai). Lit., supernatural power;

[NZ. Marino]

Malua

[NZ. Marua (valley).

Mana.

[NZ. Maori; Mana, island near Wellington, for Te-mana-o-Kupe -ki-Aotea-roa, the ability (mana) of Kupe to cross the ocean to Aotearoa]. [See Mauna-kapu].

Mana

Barking Sands, Mana, Kauai; Mana, Waimea (Hawaii).

(Ka)-mana-nui. Place, western tributary of of Moanalua Valley (Oahu)., Lit., large branch; also tributary to Waimea Stream, Haleiwa (Oahu), Manawai. Land division, Kamalo qd. (Molokai). Lit., tributary; also, heiau (Molokai), named for Kumukoa, high chief, whose daughter, Kalola, married Kamehameha I. Ka-mana-nui, Ka-mana-iki (Oahu).

[NA. Maori: Manga-nui]

[NZ. Maori; Mangawai]

Mananui.

[NZ. Maori; Manganui]. [NZ. Maori, Manuka; teatree]. [NZ. Samoa, Manua] [Tonga, Manuka (Tongatabu)]

Manua Heiau (near grounds of Queens Hospital), Honolulu; Manua-kepa Hospital), Honolulu; Manua-kepa, land section, Hanalei (Kauai); Manua, name for the underworld, ruled over by Kanaloa.

156

Mauna-kapu Hill, Lihue district (Kauai); mountain, in Waianae range separating Nana-kuli and Honouliuli forest reserves (Oahu); Lit., sacred-mountain.

[NZ. Maori; Maunga-tapu]

*[Gilbert Islands, Maunga-tapu

name of one of the types of maneaba sacred and councilmeeting houses; Cp. Tahiti, fate manaha; Hawaii, hale mana the sacred house on the Tahitian marae and Hawaiian heiau temple grounds]. [NZ. Maori; Maunga-pohatu]

Mauna-pohaku. Old name for St. Louis Heights and site of Lanakila School, Honolulu (Oahu). Lit., rock mountain. Melemele An ancestral homeland [Chant of Kaulu, migration legend] Lit., yellow

[NZ. Maori, Meremere; for the evening star (Venus); also Vega (alpha Lyrae)] [Cp. Hawaii, Melemele, stars in Orions Belt]. [Cp. Tahiti, Meremere, OrionsBelt]. [NZ. Maori, Motu; island, or clump of trees].

Moku. Coastal section, Kaunakakai (Molokai); Lit., district, or islet; or severed, cut-off, piece of (land), section . Mokulua Offshore islands, Kailua (Oahu); Lit., two islands.

[NZ. Maori, Moturua; motu island + rua pit, Lit., islands with a pit. [NZ, Maori, Motu-tapu; motu island + tapu sacred, forbidden; Lit., forbidden island. [NZ, Maori: Te Motu-Tapu-aTinirau, a legendary chief, The-sacred-island-of-Tinirau; an ancient name for Mokoia [Cp. Samoa: Sinilau, hero in the stories of Sina and Sinilau]. [Tonga: Motu-tapu, sacred island; so-called because here rested Fasiapule when taking his dead half-brother, the 11th Tui Tonga, Tuitatui] [Tonga: Motu-tapu, tract near Pangai, village on Lifuka Island (Haapai); tract near Fanga-leounga, village on Foa Islands(Haapai), Niukapu, landlord].

Mokapu. Peninsula, Kaneohe Bay (Oahu); motu island + kapu sacred; Lit., sacred island, because Kamehameha met his chiefs here. Name of a bird islet (Molokai)

[Cp. Kinilau (Hawaii), a fishing god to whom altars were built]. Mokapu (continued);

157

Nunulu Land division, Kohala (Hawaii). Lit., growl. Paalaa Land section, Haleiwa (Oahu). Lit., sacred firmness.

[NZ. Maori, Nunguru, sing, groan.

[NZ.Maori, Pakaraka; pa fortified village; karaka, native tree]. [NZ. Maori, Te Papa flat land].

(Ka)-Papa

Offshore island (14 feet elevation), Waikane (Oahu), with fishing shrine, said to be the mother (Papa-hanau-moku) of Oahu]. Land section, Kamalo qd. (Molokai) Lit., small flats.

Papaiki.

[NZ. Maori, Papa-iti]. (from papa flat, iti small). [NZ. Maori, Parenga]. (stream with slippery banks; probably not cognate). [NZ. Maori, Pari-tea]

Palena. Place in Kalihi (Oahu) Lit., border.

Pali-kea.

Peak in Hanalei (Kauai); Stream, Hana (Maui); Peak, 3,098 feet high, above Lualualei, Waianae (Oahu); Peak, above Kailua (Oahu). Lit., white cliff. Land division, between Mauna Kea and Mauna Loa (Hawaii); widespread name: Kohala (Hawaii), Kaupo and Hand (Maui); Halawa (Molokai); Waialua (Oahu). Lit., long stone, but also means land with many rocks, stony Land sections, Honuapo and Pahala (Hawaii); stream and of the fishpond, Kane-ohe (Oahu); Kahana qd. (Oahu); Lit., coral dived for; also, spring (dive into). Land division, Kamuela (Hawaii) Peak (1350 feet), Kawailoa (Oahu); hill (215 feet), Moanalua (Oahu); Lit., sacred, forbidden hill; chiefs and commoners met here to discuss important matters.

Pohaku-loa

[NZ.Maori, Pohatu-roa].

Puna-luu

[NZ. Maori, Punga-ruku] [Tahiti, Puna-ruu, name chief of the arioi society]

Puu-kapu

[NZ. Maori, Puke-tapu].

Puu-lani

Peak, Waimea district (Kauai).

[NZ. Maori, Puke-rangi].

158

Puuloa Land section, Kailua, Kona (Hawaii); old name for Queens Bath, Kalapana, Puna (Hawaii); coastal area, Pearl Harbor (Oahu). Lit., many hills; long-hill. Puu-lua. Gulch, double-hill, Halawa (Molokai); Cinder cone (1,666 feet), Kaunakakai (Molokai). Hill and stream, Waipio (Hawaii). Lit., maile vine hill. Lower Nuuanu valley (Oahu); Lit., big hill.

[NZ Maori, Puke-roa]

[NZ.Maori, Puke-rua]

Puu-maile.

[NZ Maori, Puke-maire] maire, fern. [NZ. Maori, Puke-nui].

Puu-nui

Puu-ula

Hill, Ilio Pt. (Molokai, east end). Lit., red hill.

[NZ. Maori, Puke-kura]

(Ka)-waa-o-Maui. Rock, lying in Wailuku River, Hilo (Hawaii); Lit., the canoe-of-Maui.

[NZ. Maori, Te-Waka-a-Maui; the canoe-of-Maui, old name for South Island, from which Maui fished up North Island (Te-Ikaa-Maui, the fish of Maui]. [NZ. Maori, Te Wai, stream
(common component of names).

(Ka)-Wai

Point, Lihue district (Kauai); Lit., the water.

Wai-aleale

Highest mountain (5080 feet) with annual rainfall, 476 inches per year (Kauai); Lit., rippling water; Waiale, reservoirs, Wailuku gulch, Kilohana (Maui).

[NZ. Maori, Waikare, rippling water].

Wai-anae Land division, mountain range (Oahu); Lit., mullet water.

[NZ. Maori, Wai-kanae, kanae mullet].

from

Waiau

Lake (13,020 feet elevation), summit of Mauna Kea (Hawaii); Streams, Waimea (Kauai Land division, Waipahu (Oahu); in Makiki (Oahu). Lit., swirling water.

[NZ. Maori, Waiau] [Tonga: Vaiau, Lofanga (Haapai).

Waiawa Land disvision, Wahiawa, Waipahu, in the Waikane (Oahu); Lit., milky water. valley].

[NZ. Maori, Waiawa; river

159

Waieli Hill, Ilio Pt. (Molokai) Lit., dug water.

[NZ. Maori,Waikeria] [Tonga, Vaikeli (Tongatabu, Vavau].

(Ka)-waihau water

District (Kauai); bay, Ilio Pt. (Molokai); Lit., icy water.

[NZ, Maori, Waihau;

windy

Waihee

Land section, river, canyon, Wailuku (Maui); Lit., flowing water; old name for Waimea Falls (Oahu). One of several streams originating in the high Koolau mountains behind Manoa Valley into Manoa Falls, Honolulu (Oahu); Lit., trickling water in the Hawaiian Islands;

[NZ. Maori, Waiheke; ebbing water].

Waihi

[NZ. Maori, Waihu, gushing-forth; an old Hawaiki name. [Tahiti, Aihi, for Hawaii, [Tonga: Vaihi (Hawaii); also tract near Neiafu, Vavau; tract on Moungaone Island (Haapai)]. [Tuamotu, Vaihi, name of the legendary land reached by Te Makehutomu whence the coconut was brought to Kurateke in the Tuamotus].

(Ka)-wai-iki. Stream, Waipio (Hawaii); River, Waimea (Kauai); stream, (Molokai); stream, Waialua (Oahu); Lit., small water.

[NZ. Maori, Wai-iti, little river].

Wai-koko.

Stream, land section, Hanalei (Kauai); Lit., blood water.

[NZ. Maori, Waitoto; blood water, probably the scene of a battle].

Wailua Land division, stream, Honomu, and Honuapo (Hawaii); Land section, river, falls, valley, Lihue district (Kauai); heiau, and birth stone in Wailua; Lit., two waters. Waima. Point, Puako, and stream, Waipio (Hawaii); Lit., discolored water. (Hawaii); Lit., discolored water.

[NZ. Maori, Wairua, two streams].

[NZ Maori, Waima, white river (for limestone in the riverbed]. (Cp. Samoa, Vaima (hill,Upolu, where Robert Louis Stevenson is buried)

160

Waimalu

Hill (1450 feet elevation), land section, Pearl Harbor (Oahu). Lit., sheltered water

[NZ. Waimaru, calm water].

Waimanu

Land sections, bay (2085 feet elevation), valley, Waipio (Hawaii); Land section, Waimea (Kauai); Falls, Kamal (Molokai). Lit., bird water]

[NZ. Maori, Waimanu, stream frequented by birds].

Waimea.

Land division at 3,000 feet elevation (Hawaii); River, land (west Kauai); Bay, Hale-iwa and Puukapu (Oahu. Lit., red water (i.e., due to flooding).

[NZ. Maori, Waimea] [Tonga, Vaimea, near Vaipoa (Niuatoputapu and Niuafoou)].

Waipao.

Gulch, Waimea district (Kauai); Land division, near Makena (East Maui]; Lit., scooped water.

NZ.Maori, Waipao].

(Ka)-wai-papa. Valley, Waimea district (Kauai); Land section, gulch near Hana (Maui); Lit., the stratum (rock) stream.

[NZ. Maori, Waipapa; water on a flat rock, named for Waipao who was killed by Tuwhakairiora].

Waipouli

Land division, Kawaihau (Kauai); Lit., dark water.

[NZ.Maori, Waipouri, dark stream]. NZ. Maori, Wairarapa, glistening waters].

Waianapanapa. Lakes (6,800 feet elevation), in Hana and Nahiku (Maui). Lit., glistening water.

Conclusion
Comparative study has shown a prevailing Tongan influence upon Hawaiian place names which Aarne Koskinen first reported (acc. Elbert, 1974: 277-279]. Elbert questioned the 70% figure Koskinen supplied for Tongan proto-forms, suggesting that more linguistic sampling was needed. This present highly tentative effort reveals names recovered from Tongan, Rarotongan, Maori, and Tuamotuan place names of which about 34% are Tongan. The data may be rearranged to trace the migratory conduit:

161

(1) Some Hawaiian names are related to those found north and east of Tahiti: Marquesas, Easter Island, Tuamotus [List G.2.2 above], suggesting early dispersal from the Marquesas northwest (to Hawaii) and southeast (Tuamotus, Easter Island); However, atolls in the northern Cook Islands may have been

stopping places en-route to the Marquesas by earlier migrations out of Tonga and Samoa. (2) Some names are those of the northern Societies: Huahine, Raiatea, Maupiti [List 3 above]. Was there a more direct migration to Hawaii from there earlier than from Tahiti-nui? Evidence for this is

from the context of the genealogies of chiefs, as in the Kumulipo, which do not have the ear;u migration of Pele to Hawaii, nor that of her sister, Kapo, both of whom were the daughters of Haumea (Papa) out of Borabora. (3) Some names are related to Maori (Cook Island group): Rarotonga, Mangaia, Atiu and Mauke (as distinct from New Zealand Maori) List [G.2.4 ], suggesting a more direct migration to Hawaii from the southern Cooks, than strictly from Tahiti to Hawaii, or by way of Tahiti from the Cook Islands. (4) The larger proportion of names are shared with New Zealand Maori [List G.2.5 above], as expected, since the period of active voyaging, out of Central Polynesia (Tahiti and the Cook Islands) between the fourth and twelfth centuries A.D. This is supported by the surviving comparative genealogies and migration traditions dating back to that period.

List of sources: Beaglehole, Ernest. Ethnology of Pukapuka, 1938 [BPBM Bulletin]. Dyen, Isidore, Cognate Percentages Among Selected Polynesian Languages (table) in Jennings, Jesse D. (editor), The Prehistory of Polynesia, 1972 by Clark, Ross, Language (pages 229-270). Elbert, Samuel H. and Torben Monberg, From The Two Canoes, 1965; University Press of Hawaii: 23 (table on Polynesian Phoneme Correspondences). Johnson, Rubellite K., Historical Backgrounds of the Hawaiian People, YWCA Lecture, 1977; unpublished mss. Pukui, Mary Kawena and Samuel H. Elbert, and Esther K. Mookini, Place Names of Hawaii, 1974; University Press of Hawaii, Honolulu. Table, Proto-Polynesian Reflexes of Hawaiian Place Names. Reed, A.W., A Dictionary of Maori Place Names, 1961, Wellington.

162

[Introduce the other figures in Hawaiian migration and settlement, i.e., the early migrations]

163

E. The Chant of Kaulu, Record of a Hawaiian Voyage to the South in the 7th Century A.D.

Explanation:

The Chant of Kaulu is 40 lines long. It has a wealth of information,featuring genealogical information and names of ancestral homelands, which are also (later) equivalent to (or become) underworlds or afterworlds, a pattern characteristic of Polynesian cosmogonic tradition.

10

15

20

25

30

35

O Kaulu nei wau, O ke kama o Kalana, O ka hiamoe kapu, Ka auwaalalua, Ke keele maalaioa, O kuulei, o pawa, Ka mea nana i hoolei, Kaulu mauka, E Kaulu makai, E Kaulu--E--Kiwaa ia, E Kaulu--E--auwaa ia O lele aku keia o Wawau, O Upolu, O Pukalia iki, O Pukalia nui, O Alala, O Pelua, O Palana, O Holani, O ke Kuina, O Ulunui, O Uliuli, O Melemele, O Hiikua, O Hiialo, O Hakalauai; apo ka lani, Apo ka po, apo ke ao, Apo kukulu o Kahiki; Pau Kahiki ia Kaulu, Pau Kahiki ia Kaulu, I Koa o Halulukoakoa. Mai ke au paha ia Ku, Mai ke au paha ia Lono, I wahia ai ka Pumaleolani, O ka pupu, O ka Naia, O ka lei Kua, O ka lei Alo, O ka lele, O ka lele o Kela, Hakuhakualani kuu Makuakane O ka lele, O ka lele o Keia, Hakuhakualani kuu Makuahine Lele ka Oili o ka lani, lele i ka lani Lele ka ua lokuloku, lele i ka lani Lele ka ua hea, lele i ka lani Lele ka ua huna, lele i ka lani Lele ka pinaohaololani, lele i ka lani O lele aku keia o Moanawaikaioo, O ke au miki, o ke au ka, e mimilo ai,

164

40

E make ai ia oe,-E lele paha, e ku paha.

[Fornander, Abraham, APR: 2: 12-15]

I am Kaulu The child of Kalana, The sacred rest, The sea-slug, The great slinger (expert with the sling) Rainbow colors, morning light, He (is the one) who spreads them out Kaulu ashore, E, Kaulu at sea E Kaulu--E--he is the Kiwaa E Kaulu--E--a fleet is he. He has landed (visited) Wawau, Upolu, Little Pukalia, Great Pukalia, Alala, Pelua, Palana, Holani, The Isthmus, Ulunui, Uliuli, Melemele, Hiikua, Hiialo, Hakalauai;--who has spanned the heaven Spanned the night, spanned the day, Spanned the farthest ends of the Kahiki; Finished (explored) is Kahiki by Kaulu, Finished is Kahiki by Kaulu, To the coral reefs where the surf is roaring. From the time perhaps of Ku, From the time perhaps of Lono, Broken has been the sacred shell, The shellfish, the porpoise, The garlands for the back, the garlands for the breast, The altar, the altar of that one, Hakuhakualani is my father, The altar, the altar of this one, Hakuhakualani is my mother, Falling are the heavens, rushing through the heavens, Falls the dismal rain, rushing through the heavens, Falls the gentle rain, rushing through the heavens Soars the dragonfly, rushing through the heavens, Passed away has this one to Moana-waikaioo, The strong current, the rolling current, whirl away, It will be overcome by you-Passing perhaps, remaining perhaps.

10

15

20

25

30

35

40

165

Commentary:
[The moolelo of Kaulu is found in the Fornander Collection [4: 526-529; 5: 364369] summarized by Martha W. Beckwith in Hawaiian Mythology (HM): 436-438]

At one time Kaulu lived on Oahu in the area near Konahuanui, Nuuanu Pali and Olomana. According to Beckwith:
Kaulu and his wife Kekele... who loves all fragrant plants and who planted hala groves of Koolau and used to wear wreaths of sweet-smelling pandanus about her, are not named upon the genealogical line to which Kaulus forefathers belong... ...Kaulu...brought to Hawaii the edible soil of Kawainui called alaea, used medicinally by old Hawaiians...

Kaulu was the youngest son of Ku-ka-ohia-laka (k) and Hina-ulu-ohia (w) at Kailua, Koolau (Oahu). [*Note: Ku-ka-ohia-laka is Ku-in-the-lehua-tree,thus the kii akua principal image in the heiau Ku, also
called the luakini pookanaka. In Fiji this tree is called the gavika Levuka (cognate with Tongan kafika Lifuka); in Maori (New Zealand) it is called the pua Rata, or pohutukawa ].

He had an older brother, Kamano, who threatened to harm Kaulu when born, Kaulu was born as a rope and cared for by his brother, Kaeha. Kaeha was carried way to the sky and swallowed there by a shark [Milky Way], the jaws of which were torn apart by Kaulu. Both of them returned to Papakolea (in Moanalua, Oahu) Where would Kaulu-a-Kalana be placed in the genealogies of ruling chiefs of Hawaii? Fornander mentioned that Kaulus grandmother was Hina-ka-pai-kua (Hina who beats tapa), wife of Nanamaoa, son of Maui-kiikii-a-kalana. This would make him a contemporary of Nanakaoko, great-grandson of Maui, although Kaulus name is not listed in the genealogy of ruling chiefs.
[*Note: The Liaikuhonua lineage (from Opuupuu in Kumulipo genealogy) to Wakea and Papahanaumoku, would place him in the 25th gemeration from Wakea and Papa as a contemporary of Nanakaoko, the chief (grandson of Maui) who built Kukaniloko Heiau in Wahiawa,Oahu]: Li'aikuhonua* Keakahulihonua Laka 1 Kapapaialaka Kamo'oalewa* Lepu'ukahonua* Maluapo* Laweakeao* Kinilauemano Upalu Halo Kinilauewalu Kamanookalani* Kalanianoho Kamakaokalani Kahuaokalani

166

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25

Keohookalani Kamaookalani Kaleiokalani Kapu'ohiki Kalali'i* Keaomele Malakupua Ke'ao'aoalani Ha'ule Loa'a Namea Walea Nananu'u* Lalohana Lalokona Laloho'aniani Honuapoiluna Honuailalo Pokinikini Polelehu Pomanomano Pohako'iko'i Kupukupuanu'u Kupukupualani Kamoleokahonua Ke'aaokahonua Pala'alani Kanikekoa Hemoku Pana'ina'i Makulu Hi'ona Milipomea Hanahanaiau Ho'okumukapo Ho'ao Lukahakona Niaulani Kupulanakehau Kahikoluamea Paupaniakea Papa/Haumea Hoohokukalani Wakea Haloa Huhune Hinanalo Haunu'u Nanakehili Haulani Wailoa Hikawaopuaianea Kio Kamole Ole Hai Pupue Kamahele Manaku Hikoha'ale Kahiko Kaea Luanu'u 1 Kawa'amaukele Ki'i 2 Hinakoula Ulu (+Nanaulu) Kapunuu Nanaie Kahaumokuleia Nanilani Hinakina'u Waikulani Kekauilani Kuheleimoana Mapunaiaala Konohiki Hikaululena Wawena Hinamahuia Akalana Hinakawea Mauiakalana Hinakealohaila Nanamaoa Hinakapaikua Nanakulei Kahaukuhonua Nanakaoko Kahihiokalani (Kapawa) (?) Heleipawa Kookookumaikalani Hulumanailani Hinamaikalani Aikanaka Hinahanaiakamalama Hema (+ Puna) Ulumahahoa Kaha'i Hinauluohi'a Wahioloa Koolaukahili

[*grandmother of Kaulu] [*Kaulu, grandson of Hinakapaikua]

167

Laka II Luanu'u II

Hikawaelena Kapokulaiula

Fornander also mentioned that Kaulus kilokilo (observer, as of portents and stars) was Luhau-

kapawa, thus contemporary with Moikeha. This would place him on the lineage of Ulus brother, Nanaulu,
from the Ulu-Nanaulu migration in the 31st generation from Wakea and Papa:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 Paupaniakea Papa/Haumea Hoohokukalani Wakea Haloa Huhune Hinanalo Haunu'u Nanakehili Haulani Wailoa Hikawaopuaianea Kio Kamole Ole* Hai Pupue Kamahele Manaku Hikoha'ale Kahiko Kaea Luanu'u 1 Kawa'amaukele Ki'i 2 Hinakoula Ulu (+Nanaulu) Ulukou Nanamea Puia Pehekeula Uluae Pehekemana Nanahapa Nanamua Nanahope Nanaikeauhaku Elehu Keaoa Waohala Hekumu Kumukoa Umalei Umaumanana Kalai Laikapa Malelewaa Pililohai Hopoe Haunanaia Makalawena Koihouhoua Lelehooma Hapuu Kekupahaikala Maihikea Maweke Naiolaukea Mulielealii Wehelani Moikeha Wehelani

[*time of Luhaukapawa, priest; Kaulu-a-kalana (?)]

All we have of the navigator Kaulu, who was probably a descendant of Maui on the maternal line from Hinakapaikua (wahine), is a chant excerpt saying he had sailed the seas between Hawaii, Tahiti, perhaps eastward through the Tuamotus and ocean south of Tahiti, and maybe westward to the region nearest the Gilbert Islands: Tokelaus, Samoa. From the description of regions traversed by Kaulu-a-Kalana, he was familiar with atolls and barrier reefs common to the Northern Cooks (Aitutaki), Society Islands (Borabora), and equally familiar with reef islands having no lagoons and whose southern shores are exposed to heavy surf (Tuamotus)

168

Analysis: (a) Islands/places to which Kaulu had been: Wawau [cp. Vavau, Tonga; Vavau, Marquesas; Vavau, (Borabora) [Samoa] [Tahaa, Society Is.] [district, Point Venus, Tahiti-nui] [district, Hawaii] [cp. Butaritari, Gilbert Islands] (Little Pukalia) [cp. Pukapuka, Tuamotus; Pukapuka, Cook Is.] [no data, n.d.] [cp. Beru, Gilbert Is.] [n.d.] [cp. Kua-i-helani;
[cp. Holani-ku, land found by Aukele-nui-aiku ; and Holani-moe]

Upolu

Pukalia-nui Pukalia-iki Alala Pelua Palana Holani

(b) Regions with respect to the stars and seas: Kuina, Ulunui, Uliuli [region around the equator, Belt of Orion (Uliuli, dark sky and Melemele (Sirius), bordered beneath the Belt of Orion] Hiikua, Hiialo - stars, or facing forward, facing backward Hakalauai - star name (n.d.) Moanawaikaioo - seas south of Tahiti-nui, below 18 to 20 degrees south. He has accomplished the following: 1. Grasped the sky 2. Grasped the night and day 3. Grasped the compass pillars 4. Finished Tahiti (knows the Society Islands); Knows the coral of Halulu-koakoa; i.e., submerged reefs, shaking coral, i.e., great surf. The currents of Ku and Lono The shellfish and porpoise, i.e, the habitat and habits of animals which are reef life and those which are far-ranging deep-sea fauna Stars: Oili (filefish), a name for the Southern Cross; 169

(apo ka lani) (apo ka po, apo ke ao); (kukulu o Kahiki);

Hakuahaku-a-lani, Canopus; i.e., navigates orienting to the south polar stars;

Hakuhaku-a-lani is my father Hakuhaku-a-lani-is my mother To these parents (in the sky), he builds an altar 5. Experienced foul weather (dismal rain, heavy rain) 6. Observed a distant planet, in retrograde motion (dragonfly, Pinaohaololani, probably the planet Saturn) 7. Experienced treacherous waters, au miki, mimilo;

According to Kenneth P. Emory ...the maelstrom called Moana-wai-kai-oo, or Mimilo-oNolewai...often depicted in Tuamotuan tradition where actual whirlpools are common within the group, i.e., the lagoon of Takaroa into which canoes are drawn, disappear from sight, and emerge again some distance beyond... [Beckwith, HM: 440] Kaulu concludes from his life as a navigator-sailor: You may die, You may fly, Maybe stand.

E.1 The Polynesian Culture Hero in Geographic Context: The Etymology of Maui-tikitiki-a-Taranga

A comprehensive comparative study of Maui-tikitiki-a-Taranga in the Pacific was made by ethnologist Katharine Luomala [Maui-of-a-Thousand-Tricks]. Her research showed that sky-raising and sun-snaring were themes distributed into the Philippines. Among the Bontoc-Lepanto tribes of north Luzon was a culture hero, Lumauig, whose name combined two sky-raising heroes in Polynesia: Lu (Hawaii) [Ru (Aitutaki), Ruk or Truk (Caroline Is., Micronesia), Lug-ei-lang (Marshal Is., Micronesia)], and Maui. The third sky-raiser was Rigi (Gilbert Is., Nauru), a sky worm, snake or eel who pushed up the sky and then broke up into pieces, and by falling back to earth, creating thereby the Milky Way

(Mata-Rigi) and the Pleiades (Matariki ~ Makalii).

By far the most persistent aspect of the Maui cycle outside the Oceanic culture area is that of sunsnaring, which Luomala found present in Southeast Asia as far as the borders of Burma and India, where an older, antecent tale-type probably related to the Oceanic variant is present.

170

Within Oceania, the etymology of Mauis name suggests a route of distribution roughly parallel to that for La Pita pottery (excluding Micronesia, which appears to be influenced by Polynesian settlement in the outliers, and probably the same would hold true for Polynesian outliers in Melanesia).

Dialectal Variations of Maui-tikitiki [compiled by Katharine Luomala, Maui-of-a-ThousandTricks; 1949: 25]

[East and Central Polynesia]:

Name
Maui-tikitiki

Island
New Zealand, Chathams, Tuamotus, except Vahitahi; Cook Is., Mangareva(Australs); Maui-tiitii Society Islands (Tahiti)

Maui-tikatika Maui-kikii, -kiikii, -ikiiki

Vahitahi (Tuamotu) Hawaii

[West Polynesia and Polynesian Outliers in Melanesia/Micronesia]:

Maui-kijikiji Maui-kisikisi Moea-tiktiki Mo-sigsig Mo-tiketik Maau-tik Ma-thikethik, Maitix Maitik Me-tikitiki Maui-tikitiki Ma-tikitiki shikishi Maui-tukituki Maui-tikitki Ma-tiktiki, Ma-tiktik, Mo-tikitiki Amo-shishiki, Moshi, Mo-shishiki, Maisiki Ma-tshiktshiki Moi-tikitiki, Moi-tukketukke

Tonga and Fiji Tonga and Uvea Rotuma Santa Cruz Yap and Feis (Carolines) Lamotrek (Carolines) Mogmog (Carolines) Ponape (Carolines) Tikopia Aneiteum, Efate, Nguna Tanna, Futuna, Aniwa, Aneiteum, N.Hebrides Aniwa, Futuna (New Hebrides) Efate (New Hebrides) Efate (New Hebrides) Tanna Futuna Aniwa Aneiteum

Mo-

171

E.2 Polynesia:

The Descendants of Maui-tikitiki-a-Taranga in East Distribution of the Aikanaka-Kahai Cycle

The Aikanaka-Kahai cycle is a Polynesian tradition, not limited to Hawaii. belonging in the Ulu (Uru-te-Ngangana) genealogy and producing voyagers and heroes descended from Maui-kiikii-akalana
[Kumulipo (Wa 16, lines 1803-1810)]:

[ca. 565 A.D.] Maui (k) Hinakealohaila (w)

o = generations between = [7 generations] [ca. 740 A.D.] Aikanaka (k) Puna (1) Hema [ca. 765 - 840 A.D.] Hinaaiakamalama (w)

Hema (k) Kahai (k) Wahieloa

Ulumahahoa (w) Hinauluohia (w) Hinahawea (w) Koolau Kahili (w) Hikawailena (w)

Laka Luanuu (k)

The adjusted time scale assigns the Hema and Kahai adventures to the 8th century A.D., about 200 years after the heroic exploits of their ancestor, Maui, and 200 years after the settlement of Wahiawa (Kukaniloko) by Mauis sons and grandsons in the 6th to 7th centuries A.D. The time levels for this history may be different to the south, especially in West Polynesia (Tonga), but there are several ways in which the genealogical descent in East Polynesia is comparable between Hawaii, New Zealand, Tahiti, Tuamotus, and Rarotonga:

Hawaii: Maori:

Aikanaka Kaitangata

Hinahanaiakamalama Awanuiarangi (w) Whaitiri (w) Ina-ma-ngurunguru

Rarotonga:

Kai-tagata

172

Hawaii:

Aikanaka Hema

Hinahanaiakamalama Luamahehoa/ Ulu-mahahoa (w)

Awanuiarangi (w) Whaitiri w)

Maori:

Kaitangata

Hema

Uru-tonga (w) Hine-piripiri (w) Ina-mangurunguru Ua-uri-raka-moana Rua-mata-io Hua-uri Hua-uri Hina-tahutahu

Rarotonga:

Kai-tagata Ema

Tuamotu: Tahiti:

Hema Hema

The comparison of names indicates a greater agreement between Hawaii, Maori, and Rarotongan names for the wife of Hema, and probably greater agreement between Hawaii and Rarotonga having the

Uru and Lua ~ Rua- roots in her name.

Another similar agreement along another axis: Rarotonga, Tuamotu, and Tahiti, Ua-uri ~ Huauri as the wife of Hema. Still another is the agreement between Maori, Rarotonga, and Tahiti for Hina ~ Ina ~ Hina as a wife of Hema. What happens with the next generation?

Hawaii::

Hema (k) Kahai (k) Hema (k)

Ulu- (Lua-) mahehoa Hina-ulu-ohia Hina-pupu-mai-naua Hine-piripiri

Maori:

Tawhaki

Hina-nui-i-te-kawa Hine-muru-toka
Ua-uri-raka-moana Rua-mata-io

Rarotonga:

Ema

Taaki

Ine-uru-o-runga

173

In this association Kahais wifes name is close in the sound of Hinas name:

HIna-ulu ~ Ine-uru, (Hawaii/Rarotonga), and Maori has a similar referent in the ohia-lehua tree (cp. Maori pohutu-kawa tree is a related species, which Maoris and Rarotongans called pua Rata). [See Beckwith, Martha, Hawaiian Mythology, Chapter 17 Aikanaka-Kahai Cycle].

Tuamotu:

Hema Tahaki

Huauri Hapai Horahora Tokurua (dawn) Haapai

Tonga:

Tafaki

Moriori (Chatham Islands): Hema Tawhaki Tahiti: Hema

Hapai Huauri Hina-tahutahu

Hina Tere-te-ura-i-te-rangi Ura-i-tia-hotu

Tafai

Hawaii:

Wahieroa (k)

Hina-hawea (w) Koolau Kahili (w)

Hikawailena (w)

Laka Luanuu Maori: Wahieroa

Hine-tua-hoanga Matoka-rau-tawhiri Kura Tonga-rau-tawhiri Tu-whaka-raro Tairiiri-tokerau

Aniani-te-rangi

Rata

Rarotonga:

Vaieroa Rata

Aitutaki:

Vaiaroa Nganaoa Vahieroa

Tairi-tokerau

Tuamotu:

Tahiti-tokerau Matamata-taua Te-vahine-huarei

Rata

174

Tahiti:

Vahieroa Rata Vehie-oa Ngana-oa Pua Tafai Fafieloa Lata

Maemae-a-rohi

Marquesas:

Tahii-tokoau

Samoa:

Singano Sina-piripiri Tula

Conclusion:

Considering the geographic distance between Hawaii and New Zealand, Hawaii and Rarotonga, and between Hawaii and the Tuamotus, the close comparative gen-logical sequence in Central Polynesia is probably due to descendants having lived in close communication, athough separated by hemispheres and nautical miles between, or still in physical contact between generations during the 75-year perios when grandfather (Hema), father (Tahaki), son (Vahieroa), and grandson (Rata) were able to keep track of their generations and relatives however far removed from the original center. settled by Mauis son, Nanamaoa in the 6th century A.D. Between Maui and Rata are 12 generations [Kumulipo, Wa 16, lines 1803-1816], or three hundred years, during which Oahu was already

E.2.1

Holo Hema i Kahiki

(Hawaii)

Holo Hema i Kahiki, kii i ke apo-ula Loaa Hema, lilo i ka Aaia Haule i Kahiki, i Ka-pakapaka-ua Waiho ai i Ulu-paupau

E.2.2 1

O Ke Anuenue Ke Ala o Kahai

(Hawaii)

O ke anuenue ke ala o Kahai Pii Kahai, koi Kahai He Kahai i ke Koiula a Kane Hihia i na maka o Alihi Ae Kahai i ke anaha He anaha ke kanaka, ka waa Iluna o Hanai-a-ka-malama O ke ala ia i imi ai i ka makua o Kahai O hele a i ka moana wehiwehi A halulu i Hale-kumu-ka-lani

10

175

Ui mai kini o ke akua Ninau o Kane o Kanaloa He aha kau huakai nui, E Kahai, i hiki mai ai? 15 I imi ai au i ka Hema Aia i Kahiki, aia i Ulupaupau Aia ia ka Aaia, haha mau ia a Kane Loaa aku i kukulu o Kahiki.
[From Fornander, APR: 2: 16-17]

18

Hema went to Kahiki to fetch the red fillet (circlet or ring)* Hema was caught by the Aaia (albatross) He fell in Kahiki, in Ka-pakapaka-ua (Pattering-rain) He rests in Ulu-paupau

The rainbow is the path of Kahai Kahai arose, Kahai bestirred himself Kahai passed on on the floating cloud of Kane Perplexed were the eyes of Alihi

10

Kahai passed on on the glancing light That is the road to seek the father of Kahai Go on over the deep blue ocean And shake the foundations of heaven Inquiring are the retainers of the God(s) Kane and Kanaloa are asking, For what purpose is your large travelling party? O, Kahai, that has come hither? I am seeking for Hema, There in Kahiki, there in Ulu-pau-pau There are the Aaia constantly breathed on by Kane, Reaching to the farthest ends of Kahiki.

15

18

E.2.3

Huauris Lament for Tahaki

[Tuamotuan fangu ]

(Tuamotu)

Pathway of the Birds

[Translated from the original by J. Frank Stimson, Songs of the Sea Kings: 73-75].

First Voice Mine is the migrating bird winging afar over remote oceans, Second Voice Ever pointing out the sea road of the Black-heron-the dark cloud in the sky of night. 176

Chorus
It is the road of the winds coursed by the Sea Kings to unknown lands! Mine is the bird-2

First Voice Mine is the migrating bird flying on even-beating wings to lands revisited, Second Voice Ever searching out the road of the ocean. Chorus
It is the road of the winds coursed by the Sea Kings to unknown lands! Mine is the bird--

First Voice Mine is the migrating bird winging aloft over untraveled oceans,

Second Voice Ever spying out the sea way of the monster called Great-fishsleeping-in-the-wide-wastes-of-the-ocean, Chorus
It is the road of the winds coursed by the Sea Kings to unknown Lands! Mine is the bird-4

First Voice Mine is the migrating bird beating swift wings above wakeless seas Second Voice Ever seeking out the star-lit path over the waves Chorus
It is the road of the winds coursed by the Sea Kings to unknown lands! Mine is the bird--

First Voice Mine is the migrating bird winging over perilous regions of the ocean, Second Voice Ever tracing out the age-old path of the wandering waves leading to the Great-clam-standing-alone.

177

Chorus
It is the road of the winds coursed by the Sea Kings to unknown Lands! Mine is the bird--

First Voice Mine is the migrating bird flying afar to remote wastes of the ocean, Second Voice Ever revealing the way of the winds leading on and on to the Forbidden-reef-of- the-gods! Chorus
It is the wandering way of the waves on the road of the winds-followed by the mighty heroes of old, While ever the Sea Kings drove their long ships through the towering waves!

E.2.4

Paumakua [ca. 990 A.D.]

(Hawaii)

O Paumakua, ka lani o Moenaimua O ke alii nana i hele i Kahiki A Kahiki i ke kaiakea O mimo, o momi, o ka mamio O ka ia mailoko, o ka Auakahinu O Auakamea ia lani O Paumakua, the lord of Moenaimua O the chief who went to Tahiti Tahiti in the open ocean The gentle, the precious, the prosperous And the fish within were Auakahinu And Auakamea the noble

E.2.5

Makuakaumana, Paao Migration [ca. 1115 A.D.] (Hawaii)

E Lono, E Lono! E! E Lonokaeho! Lonokulani, Alii o Kauluonana Eia na waa, kau mai ai E hoi, e noho ia Hawaii-kua-uli E aina loaa i ka moana I hoea mai loko o ka ale

178

I ka halehale poi pu a Kanaloa He koakea i halelo i ka wai I lou i ka makau a ka alawaia A ka lawaia nui o Kapaahu A ka lawaia nui o Kapuheeuanuu- la a pae na waa, kau mai E holo, e ai ia Hawaii he moku; He moku Hawaii He moku Hawaii, no Lonokaeho e noho.

E Lono! E Lono! E, E Lonokaeho! Lonokulani, Chief of Kauluonana, Here are the canoes; get on board, Come along and dwell in Hawaii-with-the-green-back, A land that was found in the ocean, That was thrown up from the sea, From the very depths of Kanaloa, The white coral in the watery caves, That was caught on the hook of thefisherman, The great fisherman of Kapaahu, The great fisherman, Kapuheeuanui-la The canoes touch the shore, come on board! Go and possess Hawaii, the island! An island is Hawaii for Lonokaeho to dwell on.

D.2.6

Kamahualele, Moikeha Migration

[ca.1215 A.D.]

(Hawaii)

[From Fornander, APR: 2: 10-11]

Eia Hawaii, he moku, he kanaka He kanaka Hawaii, --E He kanaka Hawaii, He kama na Kahiki He pua alii mai Kapaahu Mai Moaulanuiakea Kanaloa He moopuna na Kahiko laua o Kupulana-kehau Na Papa i hanau Na ke kama wahine o Kukalaniehu me Kahakauakoko Na pulapula aina i paekahi I nonoho like i ka Hikina, Komohana Pae like ka moku i lalani I hui aku, hui mai me Holani Puni ka moku o Kaialea ke kilo Naha Nuuhiwa, lele i Polapola O Kahiko ke kumu aina Nana i mahele kaawale na moku Moku ka aho lawaia a Kahai I okia e Kukanaloa

179

Pauku na aina na moku O Haumea Manukahikele O Moikeha, ka Lani nana e noho Noho kau lani ia Hawaii - a Ola, ola o Kalana ola Ola ke alii, ke Kahuna Ola ke kIlo, ke Kauwa Noho ia Hawaii a lulana a kani moopuna i Kauai O Kauai ka moku--a O Moikeha ke alii [From Fornander, 1969: II:10-11] Here is Hawaii, the islands, the man, A man is Hawaii, e A man is Hawaii, A child of Kahiki A royal flower from Kapaahu From Moaulanuiakea Kanaloa A grandchild of Kahiko and Kupulanakehau Papa begat him The daughter of Kukalaniehu and Kaha-kauakoko The scattered islands are in a row Placed evenly from east to west Spread evenly is the land in a row Joined on to Holani Kaialea the seer went round the land Separated Nuuhiwa, landed on Polapola O Kahiko is the root of the land He divided and separated the islands Broken is the fishline of Kahai That was cut by Kukanaloa Broken up into pieces were the lands, the islands, O Haumea Manukahikele O Moikeha, the chief who is to reside, My chief will reside on Hawaii-a Life, life, O buoyant life Live shall the chief and the priest Live shall the seer and the slave Dwell on Hawaii and be at rest, And attain to old age on Kauai, O Kauai is the island --a O Moikeha is the chief.

180

F.

Polynesian Geography of the Pacific: The Experience of Captain James Cook with Tupaia of Tahiti in 1769-1770 A.D.

The eighteenth century Tahitian priest Tupaia, who accomanied Captain James Cook from Tahiti to Batavia, charted his knowledge of the world he then knew while sailing with Europeans on their deepkeeled ship, rather than in an open outrigger canoe. The Tupaia list of island names recovered from Captain James Cooks journals on the

Endeavour supply the geographic context from a point in the Society Islands (Tahitinui) as the ships
moved from Matavai Bay ( Longitude about 19 degrees South) to Borabora, on a course from southeast to northwest. [Departure from Matavai Bay, Tahitinui, 13 July, wind from the east]: Tupaia the priest, Pureas adviser, had been much with them; he was a man of intelligence, of encyclopaedic local knowledge, came of a family of famous seamen, and had already provided a long list of islands from which it was possible to construct some sort of map, so that Cook agreed that he might be a help in discovery...So Tupaia, natural history specimen and prospective pilot, was embarked, together with a small boy his servant, Taiata. Just before noon on Thursday, 13 July, in a light easterly breeze, the Endeavour sailed from Matavai Bay [Beaglehole, J.C., The Life of Captain James Cook, 1974: 192; bold emphasis mine, rkj].

These facts would explain why the first five islands were named by Tupaia in the area to the northeast of the course destination as none of them were island stops between points of departure and arrival. They were island locations familiar to Polynesian sailors in that quarter of the compass as points of reference, if not true destinations on that cruise, so that Captain Cook would know what was to either side of him, to starboard and lee, rather than only what was expected to lie ahead of him. Tahaa seems to be the true destination.

181

Name

Identification

(*indicates probability)

[*Note: The compass directions may be skewed due to course changes and position of the vessel from time to time] NE Quarter (northeast)

1 2 3 4 5

Ohevapato Teoheow Oryroa Oopate Ooura

Fatu Hiva Tikehau Raroia Apataki Kaukura

(Marquesas) (Tuamotu) (Tuamotu) (Tuamotu) (Tuamotu)

NE-NEBN
1

(northeast-northeast by north)

Otaah Ohevaroa Temanno Ootta

*Tahaa (Society Is.) Hivaoa (Marquesas) Temanu (?) Otaha (?) (Tuamotu) Tahaa?

2 3 4

NE-NEBN

(northeast-northeast by north)

Otaah Ohevaroa Temanno Ootta

*Tahaa (Society Is.) Hivaoa (Marquesas) Temanu (?) Otaha (?) (Tuamotu) Tahaa?

2 3 4

NE Quarter Whareva Whaterreero Tetioo Tetineohva Terouwhah Ohevapoto Fakarava Fateriro (?) Katiu (?) (?) Teruaaha (?) Hivapoto (?) NNE Quarter Whaoa Whaterretaah Whaneanea Moutou Hao (?) (Tuamotu) (?) Tahanea (?) Motu-tunga (?) 182
[Tuamotuan name for ancient Tahiti]

(Tuamotu) (Tuamotu)

Toometoaroro Tennowhammeatane Ohetetamaruire Ouropoe

Mitiaro (?) (?) (?) Rapa (?)

(Tuamotu)

(Austral Is.)

SE Quarter (southeast) Moutou Mytea Ohevanue Ohirotah Motu-tunga ?) Maitea (?) (Oznabury Is.)

Hiva-nui (?) (Hiva-nui on Anaa, Tuamotu Is.) Hirota (?) Vaerota?

Their first stop was actually at Huahine, passing around east by north to west before anchoring at Fare Bay. En route from Matavai in Tahiti Nui to Huahine, the Marquesas and Tuamotu Islands were to the northeast of the true course of the Endeavour heading to Tahaa. [At Fare, Huahine, 3 days later, 16 July 1769]. Gentle breezes led Tupaia to pray to his god Tane for wind (when he thought a wind was coming, said Banks), and whether or not with his assistance the ship, passing round the north of the island (Huahine), was anchored on the afternoon of 16 July within the reef on its western side, in a fine deep harbour called Fare. It was here that Tupaia really began to prove his mettle. As the ship maneuvered he made a man dive down to the heel of the rudder and report the depth she drew, after which, says Banks, he has never suffered her to go in less than 5 fathom water without being much alarmed. People had come on board at once when they saw Tupaia, among them their chief Ori. Ori and Cook struck up an immediate friendship, exchanging names --a thing in itself of no particular significance, perhaps, in the annals of explorers, but singular so far in Cooks experience, and though the two mens encounter was fleeting, the mark of a permanent regard [Ibid.: 193] [italicized emphasis mine, rkj]. The short description above is a view of Captain James Cooks participation in island protocol, but it is hardly adequate for knowing how Tupaia fared on the jour-ney from 1769 to 1770 or how a Polynesian priest of his stature survived conditions on an expedition that Captain James Cooks crew had not yet endured to the far south. Of importance was the Polynesian custom of name exchange upon first meeting between persons of rank, on both sides, that of host and visitor, which would be repeated again when Captain Cook was met by Kalaniopuu at Kealakekua on the island of Hawaii ten years later, before Captain Cook was killed in an altercation with Hawaiians on February 14, 1779.

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When a party landed, Tupaia, now priest rather than pilot, went through a lengthy propitiation ceremony to avert the anger of the local gods at the coming of strangers, and a hog and some coconuts were presented to signify their approval... [Ibid.: 193]

[At Teava Moa, Opoa, Raiatea; Taputapuatea marae,

...Leaving this harbour, Cook crossed over to another on the near side of Raiatea, twenty miles west: Teava Moa, the sacred harbour of the Opoa district, where stood the most revered marae of all Polynesia, Taputapuatea, an inmost heart. Tupaia went through his propitiation ceremony again, though this was not his own native island... [At Rautoanui, Raiatea, 18 days later] ...It was not till the 24th that it seemed safe to leave shelter and haul to the north to look at Tahaa, an island within the same reef as Raiatea... nor was the wind favourable for a landing on Borabora...Fresh south-east gales forced him to ply for two days off the west side of Tahaa and Raiatea, so that it was the morning of 2 August by the time he could warp the ship into the harbour of Rautoanui...9 August the wind, coming round to the east and steadying, carried the ship through the reef, and Cook made sail to the southward. Considering the mission on which he was now engaged, the words of Banks were perhaps too casual: Launched out into the Ocean in search of what chance and Tupaia might direct us to. [Ibid.: 195].

The log of the Endeavour reports that Tupaia prophesied an island called Ohetiroa or Hitiroa, Rurutu at Latitude South 22 degrees 26 mintues in the Austral group: ...Four days from Raiatea, in latitude 22 d. 26 m., an island was sighted to the east, and this one at least was prophesied by Tupaia--Ohetiroa, Hiti-roa or Rurutu--a high island, dark-green, without barrier reef but fringed all round with a coral bank. As the ship could not get in close and Cook had no wish to stay he sent off the pinnace with Gore, Banks, and Tupaia, to see if they could land and acquire any knowledge from the inhabitants of what lay to the southward. These inhabitants...proved a little belligerent, trying to seize the boat...Cook, having made the circuit of the island, hoisted her in again and made sail. He ignored Tupaias pleas to turn west; not in that direction lay his instructions [Ibid.: 196].

Due to an unfriendly first encounter with Rurutu islanders, Cook decided to move to the southwest of Rurutu, rather than to take Tupaias advice and continue westward. The island names give

an idea of the extent of Tupaias knowledge of Pacific islands between West and East Polynesia. It routes them back to Tahiti after Samoa, Tonga, and Fiji (Viti Levu and Vanua Levu) and does not venture to points beyond.

184

SW Quarter (southwest) Imao Tappooamanue [York Is.] [WBS-WSW west by south, west southwest] [Saunders Is.]

W/NW Quarter (west/northwest) Manua Honue Oheteroa Onawhaa Samoa Vanua Levu (?) (Fiji) Rurutu (SE)*(Austral Is.) Anaa (E)* (Tuamotu)

W/SW Quarter (west/southwest) Otootooera Opooroo Ooouow Teorooromatiwhatea Teatawhiti Tutuila (Samoa) Upolu (Samoa) (?) (?) (Viti Levu (?) (Fiji)

SW Quarter (southwest) Oheavie Pooromathehea Tiamoorohehea Ohetetaeteare Ohetetareva Ohetetoutoumi Savaii/Havaii (?) (?)
(?)

(Samoa)

(?) (?) (?)

W Quarter (west) Mooanatayo Tetupatunaeohew Motehea Oourio Orurutu Oatuu Oahooahoo Oweha Orotuma Tenuna Orevavie Toutepa Oravathoa Oryvavai (?) (-Niuafoou)? (?) (?) (?) (?) Ahuahu Uiha (?) (Rotuma?) (Tainuna?) (Raivavae?) (?) (Rarotonga?) Raivavae (Tonga?)

(Rurutu SE ?) (Cook Is.)

(Austral Is.?) (Cook Is.) (Austral Is.)

185

Oahourou Otaheite Olimateroa NW Oremaroa Tebooi NE

(?) Tahiti

(Society Is.) Rimatara Limaloa (?) Tubuai (Austral Is.)

[19 September: Sighting of east coast of New Zealand by Nicholas Young on 9 October; Cook names Young Nicks Head for Nicholas Young and Mount Taranaki for Earl Egmont].

Captain Cook continued southward to latitude S 40 d. 22 m,. i.e., the Roaring Forties , changing course back to S 29 d. on 19 September, then to the southwest, and on 9 October, Nicholas Young at the masthead shouted Land! In the afternoon they anchored on the northeast side of what was expected to be Terra Australis Incognita but was in fact the east coast of New Zealand. Cook was not able to land without having to take the lives of four young Maori men, no matter how to his (Cooks) surprise, they understood Tupaia perfectly. On 11 October he cast off, having named the anchorage Poverty Bay and the southwest point Young Nicks Head for Nicholas Young, Little is said about Tupaia until Taiata was snatched away by the Maori and safely recovered . After Cook rounded East Cape he found he was west of Mount Taranaki, naming it Mount Egmont for the English Earl of that name before heading toward Tasmania and Australia.
[8 May: Tasmania and Australia; Cook names Botany Bay; June to 4 August, 1770 at Great Barrier Reef; 21 September, Torres Strait, Sunda]:

When Cook named Botany Bay for the botanical work of Solander and Banks, it was the 8th of May, 1770. 1769. He was off the coast of Taranaki. It was almost a year later after having left Tahiti in July,

They ran into Great Barrier Reef and stuck fast at high tide in June, unable to yank free until the

next month, 4 August, 1770. By 21 September Cook had gone through the Torres Strait and into Sunda. In Batavia men began to fall sick...Tupaia, who had never got used to ship food was one of them. The enemy was malaria...Tupaia and Taiata early went down with it...The young Taiata died, and a few days later Tupaia, inconsolable [Ibid.: 262]. Tupaia had gone the distance in one year that had taken his ancestors from 3000 B.C. to 1500 B.C. to cross between Southeast Asia and Samoa, adding another thousand or so years since that time to the Marquesas and Tahiti. Captain Cook came by in another thousand eight hundred years, for nearly

186

4,300 years of human know-ledge of navigation and astronomy to unfold a credible chart of island geography in the Pacific. Tupaia has since been dead another two hundred and thirty six years, to which the death of Captain Cook adds another nine in Kealakekua, Hawaii.

F.1

Tahitian Star Course Instructions from Raiatea (Society

[Henry, Teuira, Ancient Tahiti, pp. 399-402].

Islands) to Oahu (Hawaiian Islands) in 1817

Commentary:
Forty-eight years after Tupaia, a Tahitian chant giving sailing directions to the islands of Hawaii, Maui, and Oahu from Raiatea was recited in 1817 by scholars Ara-moua and Vara. The text was later translated by Teuira Henry [Ancient Tahiti: 399-402]. [*The text is from ancient tradition]. At the outset the name used for their own island was Havaii, instead of Raiatea. The guiding star chosen was first magnitude star Spica in the constel-lation Virgo, which, like Sirius in Canis Major (in the
zenith of Tahiti at 19 d. south), is in the zenith of islands of northern groups (Cook, Marquesas, Tuamotu

islands) below the equator. [ Spica is on a line with Alioth (in the handle of Ursa Major, the Big Dipper) and Polaris
(Little Dipper) in the pole north and Alpha Rigil Centaurus in the pole south. This happens in June in the same hour of evening when Denebola (in Leo) has passed the meridian (Hawaii). Spica is in the eastern sky rising in the evening from April to June, and past meridian (Hawaii) from July to September. It is absent in the night sky from October to March].

The name of the sea to the west, Moanaliha, is akin to West Polynesian calendar names (Tonga,
Futuna) and that to the east, Marama is for the moon. Borabora (Vavau) is northeast of Raiatea. The

other islands (Maurua, Mauae) are to the west of Raiatea and Borabora, but compass directions say go east to Huahine, lying between Raiatea and Borabora (Vavau). Why go east to go northwest to Hawaii? Navigators know that the prevailing tradewinds above the doldrums beyond the equator will be from the northeast to southwest, and unless they keep their headings to the east of the course to Hawaii, they will find the Line Islands (Washington, Fanning, Palmyra) instead, or bypass Hawaii entirely, making landfall at Nihoa or Midway. In the meantime Spica (Mariua) flies south , perhaps suggesting that other islands in the vicinity are at a parallel of latitude higher than Spicas position at the time of departure from Raiatea. As in Tupaias chart, landfall to east, as in the Tuamotus and Marquesas, are mentioned , and smaller islands and shoals between Borabora and the equator, which may be the reason for mentioning

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Maahurai , the Magellanic Clouds, which otherewise have no importance for navigation except to mariners
who sail the seas below the equator. They are hardly visible to the naked eye above the equator. Likewise the reference to the marae, Taputapuatea , primarily associated with Raiatea, which may instead target the celestial equator as the personification of Atea ~ Wakea (Hawaii) Ke Ala i ka Piko o Wakea (Path to the Navel of Wakea). Approaching the equator, still from below the equator, the guiding star shifts to Aldebaran in Taurus [Tai-iri-o-Aitu] above the equator. Orions first magnitude star, Rigel, the foot of the giant is in the zenith of the Marquesas. The question to ask is whether Aldebaran is in the sky when Spica is to the south. When Spica is rising to east in the evening in April, Aldebaran is setting on the opposite western horizon, with Orion following behind in the next hour circle. A month later, in May, as Spica is closer to the zenith in the evening, Aldebaran has already set, and Orion is still visible above the westerm horizon after sunset. By June Spica is near meridian (Hawaii) in the evening and will transit by July so that by August, Spica is setting on the western horizon after sunset. By early evening in November, Aldebaran will be rising in the east and behind it, Orion. The information is applied with the calendar in mind, so that when departing Raiatea in June, Spica is rising east in the evening. If departure from Raiatea is in November, Aldebaran is rising in the east in the evening. The difference between the two stars, Spica (in Virgo) and Aldebaran (in Taurus), is that one is below the equator near the zenith of Tahiti (Spica). The other, Aldebaran, is north of the equator. Orion straddles the equator about 10 degrees to the north and 10 degrees south, its first magnitude star, Rigel, in the zenith of the Marquesas. Skies reddened by volcanic activity light the way to the island of Hawaii as the course continues northeastward to Maui and Oahu. What Tupaia contributed of island names and locations to Captain Cook in 1769-1770, Raiatean scholars nearly a half-century later added star positions to island locations to further explain Polynesian wayfinding arts to generations less familiar with what their ancestors once knew.

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Birth of New Lands

Let more land grow from Havaii [Raiatea]

1 (Raiatea) [Spica in Virgo]

Mariua (Spica) is the star, Auere (Offering-cloth) is the king

Of Havaii, the birthplace of lands The morning apparition rides Upon the flying vapor of the chilly border. Bear thou on! Bear on and strike where? Strike upon Moana-urifa (Sea-of-rank odor);

[Name for a sea; Cp. Liha-mua, Liha-mui, Tongan names for months; Liha-mua, first month in the Tongan calendar; Cp. Kumulipo, hanau ka pahu o Moanaliha] In the border of the west! The sea casts up Vavau (Porapora) the first-born; With the fleet that strikes both ways; And Tupai (Stand-flat), little islets of the king. Strike on, the sea casts up Maurua (Hold-two), Sir Charles Saunders Island) Strike on, they are Ma-pihaa
(With-springs, Lord Howe Island) (compass/west)

2 (Borabora) 3 (no data = n.d.)

4 (Maupiti) 5 (Maupihaa Mopihaa) 6 (Mauae Is.)

Putai (Sea-cluster), Birds-there, Scilly Island);

[Fenua-ura, a reef at 16 degrees 31 south, 154 degrees 43 west

Papa-iti (Small-rock, the Thespesia, or Bellingshausen) Bear thou on! Bear on and strike where? Come and strike east! The sea casts up Huahine (Grey-fruit) of the fleet that adheres to the master, On the sea of Marama (Moon) Bear thou on! Bear on and strike where? The sea casts up Maiao-iti (Little-claw) of the bird; [near Raiatea] In the sea of Marama. Bear thou on and strike where? The star Mariua flies south Come and strike northeast! The sea casts up Nuuroa (Long-fleet) In the rising waves of Tai-o-vaua (Shaven-sea) Bear thou on! Bear on and strike where?

7 (Bellinghausen)
(compass/east)

8 (Huahine)

9 (Maiao)

[Spica in Virgo]
(compass/northeast)

(Rangiroa,Tuamotu?)

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The vapor flies To the outer border of Tai-o-vaua (Shaven-sea), Strike there! The sea casts up Pupua (Presented, Honden Island)
[Pukapuka, 2 islands, one at 17 degrees 23 south; another at 10 degrees 53 minutes S, 165 degrees 45 min. 30 sec. W; the north island of the Cook Group]

(Pukapuka. Tuamotu
or Cook Is.)

Strike far north! The sea casts up The distant Nuuhiva (Fleet-of-clans, Of the waves that rise up Into towering billows, Bear thou on to the northwest! Stike where? Strike the towering wave! The sea casts up Hotu-papa (Surging- rock) Of the towering wave. Bear thou on! Beat on and still strike the towering wave. There comes Tai-nuna (Mixed-up shoal), land Beyond Hotu-papa. Sea of Putu-ninamu (Sooty tern) casts up! Marquesas)

(compass/north)

10 (Nukuhiva)

(compass/northwest)

(rock, n.d.)

(shoal, n.d.)

Ma-ahu-rai (Cleared-by-the-heat-of-heaven) is the land;

There is cast up again, O-utu-taata-mahu-rei (The-peoples-verdant-headland) The Sea of the Nuu-marea (Host-of-parrot-fish) Casts up Fata-pu (Clustering-pile)

[Magellanic Clouds]

(n.d.) (n.d.) (n.d.)

Tai-Manunu (Sea-of-cramps) casts up

Te-vero-ia (Fish-producing-storm) Island. Bear thou on! Bear on and strike where? Strike north, The sea casts up Matai-rea (Breeze-of-plenty) Land of the long beating drum; Taputapuatea is the temple with long court yard;
[name of the marae on Raiatea] (compass/north) (n.d.) (n.d.)

(n.d.)

Strike where? Strike north. The sea casts up Arapa (Basket Island) alone; Raparapa (Angular, island) alone.
(n.d.) (n.d.)

190

Just over the sea is Tai-Rio-aitu (Weeping-for-god-rio) Bear thou on! And swim where? Swim towards the declining sun, Swim towards Uru-meremere [Orion, lying 10 degrees north and 10 degrees south; declining sun,
on the western horizon setting, if on northwestern heading]

[Aldebaran]

[Orion]

Distance will end at thine approach,

Redness will grow

It will grow on the mountain figurehead At thine approach Where the mountain is the boundary over there, O!

Redness grows, grows on the figurehead

Bounding in The ocean over there! That is Aihi (Bit-in-fishing) Land of the great fishhook Land of raging fire kindling Angry flames; Land drawn up, Through the undulations of the toweringwave, From the foundation! Beyond is Oahu. 13
(Oahu)

11 (Hawaii) 12 (Maui)

Pipiholokaao

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Akea (k). Akea (w) is the name of the male primal parent ancestor of the Hawaiian people; same as Wkea, the sky space, or broad expanse of sky associated with daylight.

Akea (k) is the cosmic personification of the sky as procreator of the universe with Earth Mother (Papa-hnau-moku). He is the ancestor of Hawaiian chiefs on the Papa-Wkea lineage:
Laa Laa is the short form for Laamaikahiki, whose descendants lived in Koolau, Oahu and Kauai. See Laamaikahiki. E ka ina kea kamalii a Laa O thou white land, thou child of Laa. A reference to Koolau, Oahu, white land, so-called because of white sand and reef [Forn. 6: 3: 398] [Cp. Raa [Tahiti]: [acc. De Bovis in APR 2: 7 footnote: ...mentions 24 generations of chiefs on Raiatea and Borabora from Raa , the progenitor of Tamaota, the (1863) reigning chief of Raiatea].

Laamaomao Laamaomao was the god of winds [Malo: 83]. In the migration legend of Moikeha he was a helpful companion who stopped off at the Hale o Lono in Kaluakoi, Molokai (in a cave on the north side near Kalaupapa), or at Waipio [Kamakau, KNK, January 5, 1867; Malo: 111; Kalakaua, Legends: 255-256; APR: 2: 53]. He was either a person who controlled the winds contained in the wind gourd or calabash on the canoe, or he was the ancestor whose bones were in the calabash from which the winds were called out when the ocean was dead calm or called back into the container when the sea was stormy.

Laamaomao (w) Laamaomao (w) was the mother of Pakaa, son of Ku-a-nuuanu, the servant of Keawenui-a-Umi in the story of K-a-Pakaa (son of Pakaa). She was a daughter of the district chief of Kapaa, Kauai, who disowned Laamaomao (w) when she married K-a-nuuanu, whom the parents despised. Laamaomao raised her son, Pakaa (named for the awa-scaled skin of the chief, Keawenui-a-Umi), at Kapaa, Kauai until Pakaa wished to find his father, who had gone back to Waipio, Hawaii. Laamaomao then gave Pakaa the gourd calabash of winds, on the inside of which were the bones of his grandmother, and from which Laamaomao had taught her son the wind names and directions for every island to serve him as the knowledge derived from ancient masters of navigation.

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Laka (k) Laka (k) was the son of Wahieloa (k) and Hina-hawea (w) [also known as Koolaukahili or Koolau-kahiki, or somehow connected with places reminiscent of the Tokelau-Fiji area of west Polynesia]. Lakas father, Wahieloa, was the son of Kahai (k) and Hina-ulu-ohia (w), and he (Wahieloa) was a famous canoe-builder [Malo: 85]. Laka was equally famous in legend for making a canoe from a tree which regenerated itself each time he cut it down. [Cp. Rata, who made a canoe from a tree assisted by birds (Samoa); Cp. name pua rata tree, the lehua tree, Metrosideros spp. (Maori)]. Laka (k) was raised by his grandmother, Hina-howana in Kipahulu, Maui. His father, Wahieloa, had sailed to obtain the birth gift lands at Punaluu, Kau, Hawaii, where he was killed and his bones interred in a cave, Kaualehua. The cave was guarded by the old woman, Kaipau. [Or, the cave was Makili, or Makula in the cliff, Kupinai] While Laka was growing up, the neighborhood boys jeered at him because he had no father, so he determined that he should retrieve his fathers bones. Each time that he cuts down a tree and leaves it in the forest for the next days work, he returns to find it restored to its original condition. Hina-howana instructed him to hide and watch who came to reinstall it after he had cut it down. While in hiding, he watched as K-moku-halii, chief of the menehunes, chanted a formula to cause the chips from the tree to reattach until the tree was whole again. Laka then seized K-moku-halii nad the adz, K-paai-kee, and oversaw the completion of two canoe-hulls overnight. When the canoe was outfitted for the journey, Laka took with him four helpers: Makua Poupou (Father Prop), to hold the move of the cave open; Makua Kikoo (Father Reach), to reach inside; Makua Kalama (Father Torch), to light the inside of the cave; Makua Imi (Father Seeker), to hunt for bones. At Punaluu they bribed the old woman to open the door to the cave by offering her a dish of soup. Because the salt was not enough, she slammed it shut., Father Reach put out his hand to test the salt of various seas until the old woman was satisfied with the salt of Puna. When Laka returned to Maui with the bones of his father, he took the bones, canoes, and bodies of his companions to the cave at Papauluana, where he deposited them. The entrance to this burial cave has never been found since [Thrum, Tales: 111-114]. In yet another version, Laka, born at Haili, Hilo, Hawaii and whose mother was Koolau-

193

kahili, ruled over Koolaupoko, Oahu. After he died in Kualoa, Lakas body was returned to Maui by his son, Luanuu (by Hikawailena of Waimea, now the shark aumakua, Haiwahine) and laid to rest in Iao valley, Maui [HM: 264; Malo: 323; APR 1: 191].

Laka (Ka-papa-ia-Laka) Laka, in the Tableland-of-Laka was the vast unbroken bottom of the sea [HM: 216, 264].

Lalohana Lalohana was n ancestral home where the foundation of Laka (Ka-papa-ia-Laka) was found [RC: 100]. It was named for Lalohana (w), a woman of the sea who lived far away in the ocean [Malo: 234].

Lalohonua (w) Lalohonua (w) was the first woman, in the Kumuhonua genealogy [HM: 42].

194

195

Introduction

In the Tuamotu Islands east of Tahiti, people on Vahitahi atoll sing this song to their children:

It had never occurred to me until I heard those names what it meant to be related to Tuamotuans through common ancestry rather than language and culture as a Polynesian, that I should accept as fact that someone raised on an atoll below the equator would have the same ancestors as Hawaiians do thousands of miles away since Wakea and Hoohokukalani lived in Kuaihelani centuries ago. The singer was a girl in her teens, yet her song held the interest of those parents present who, since their own childhood, had likewise memorized the same ancestry when they were young. A similar chant of lineage is known in Tahiti: What was then unknown to the Tuamotuan audience at the time, however, was that Ru, son of Faka-hotu and Vatea, was also regarded as an ancestor of Micronesian people even farther away. Lu-

geilang. god of the sky (Marshall Islands) and in compass directions, Liugiu (Chamorro, Marianas) for
west, namely, the Ryukyu Islands (Okinawa) and Lu-jan (Chamorro) west for Lu-zon in the Philippines, and even farther west, Lu-chan for China, makes of Ru, ~ Lu,, son of Vatea, a ling-uistic link to

Micronesia northwestward through the compass used by ancient mariners in the Pacific. The song reaches farther back beyond Polynesia settled about 1500 B.C. (carbon date, Samoa), the ancestry of which is but cultural continuity from another place and time, forgotten except in tradition, the survival of which recreates the cultural bridge across the Pacific back to other homelands in Asia, possibly beyond. Polynesian tradition as a source of geographic understanding by migration along routes of discovery by people out of Asia into the Pacific and how this continuing ancestry created the living island peoples of today on remote islands is the subject of this study.

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1.

Outline of Topics

A.

Polynesian Geography of the Pacific: The Experience of Captain James Cook with Tupaia of Tahiti in 1769-1770 A.D. Tahitian Star Course Instructions from Raiatea (Society Islands) to Oahu (1) Birth of New Lands (Hawaiian Islands) in

B. 1817

C. The Hawaiian Birth of Islands Chant of the Primal Pair (Wakea and Papa) as a Geographic Rhumb Line for the Order of Landfall in Hawaii (southwest to northeast) from Tahiti (1) C.1 C.2. C.3 Ka Mele a Pakui (The Birth of Islands)

The Primal Pair in World Mythology Earth-Mother, Papa-hanau-moku (Hawaii) Multiple Pairs of Primal Progenitors (Hawaii) (1) Ka Mele a Kahaku-ku-i-ka -moana (2) The Wohi Tabu of Alii Ranks (Hawaii) (3) The Birth-of-Islands as Alii Genealogy (Hawaii)

D. The Chant of Kaulu (A Journey from Hawaii to Tahiti and other islands south of the equator, about the 7th Century A.D.) E. The Polynesian Culture Hero in Geographic Context: The Etymology of Maui-tikitiki-a-Taranga

E.1 The Descendants of Maui-tikitiki-a-Taranga in East Polynesia: Distribution of the Aikanaka-Kahai Cycle E.2 E.3 E.4 E.5 E.6 E.7 F. Holo Hema i Kahiki O Ke Anuenue Ke Ala o Kahai Huauris Lament for Tahaki Paumakua [ca. 990 A.D.] Makuakaumana, Paao Migration [ca. 1115 A.D.] Kamahualele, Moikeha Migration (Hawaii) (Hawaii) (Tuamotu) (Hawaii) (Hawaii) (Hawaii)

The Geography of Migration Traditions in Polynesia (1) Ancestral Homelands in Hawaiian Traditions

G. Names of Hawaiian Homelands from Cosmogonic Genealogy and Migration Legends (Comparative Listing, with Austronesian [Southeast Asian Referents] (1) Aukele-nui-aiku of Kua-i-Helani, who found Holani-ku and Holani-moe, and the land Ka-la-kee-nui, of Namaka-o-Kahai, sister of Pelehonua-mea (Borabora) The Pele Migration: Places of Residence of Ancestors according to Hawaiian Genealogy and Migration Legend

(2) (3)

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H.

Backgrounds of Comparative Polynesian Place Names Study H.1 The Polynesian Heritage in Hawaiian Place Names H.2 H.3 H.4 Proto-Polynesian Retention in West-East Polynesian Place Names Hawaiian and West Polynesian Hawaiian and Marquesan, Easter Island, Tuamotuan [+ Cook Islands (Maori) and West Polynesian] Hawaiian and Tahitian Hawaiian and Maori (Cook Islands [+ West Polynesian] Hawaiian and Maori (New Zealand, primarily)

H.5 H.6 H.7 I.

The Significance of the Ru ~ Lu Sky God Tradition (Micronesia and Polynesia) The Great Flood Tradition in World Mythology and Kai-a-Kahinalii (Hawaii) The Significance of the Knotted Cord in the Record of Human Migration across the Indo-Pacific The Perspective from Recent Genetic Study of Polynesia DNA. Conclusion: Captain James Cook and Kealakekua Revisited

J. K.

L. M.

(1) Rarotonga (from Avaiki) Atea Tauira Teaa Mua Eanga Unga Engi Niua Tamore Ru-roa Ru-poto m. Papa

1 2 3 4 5 6 7 8

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9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43

Ru-maeaea Ru-tapa-tapaiaa Ueuenuku Ueuerangi Tu-ei Maru-i-te-rangi Tapu Angaie-maitu-rangi Tangaroa-tipu-ta-pe Te-Pou-o-te-Rangi Maro Te-Tupua Ara-nui Runa Ru Aio Peke-te-io Peke-to-ake Peke-tea-tama Ia-tea-tama Ia-tepo Ia-teao Ia-maina Ia-tangata Tangata-nui Tangata-rai Tangata-katoa I-te-katoa-ranga Ia-te-atu Tiki Taito-rangi-ngunguru Taito-rangi-nanagana Toro-ki-matangi Te-ira-punga Tutarangi

[Arrived in Fiji and conquered Itinui, Itirai, Ititakaikere, Itianaunau, Tonga, Nuku, Angaura, Kurupongi, Tangaroa-maro-uka, Aramatietie, Matatera, Uea (Wallis), Vairota, Katuapai, Vavau, Enuakura, Eremana, Manuka (Samoa)]. 44 Tu-takapu-a-uta

45 46 47 48 49 50 51 52 53 54 55 56 57

Tu-takapu-a-tai Te-arunga Te-araro Te-atoru-aitu Te-atoru-akena Aitu Aokeu Ao-te-rupe Ao-ki-vananga Ao-ki-atu Rakitu Raki-roa Te-ariki-tapu-kura

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Moe-itiiti Moe-rekareka Moe-metua Moe-te-rauru Iro

Ngana-ite-tupa m.(daughter of Ngana)

[At Rarotonga Iro met with Tangiia at Mauke; daughters of Auriki-moe-tuma and Tangiia asked for Iros son, Tai-te-Ariki to be ruling chief]

63 64 65 66 67 68 Rongo

Tai-te-Ariki ~Te Ariki-upoko-tini 1 Taputapuatea 1 Te-Ariki-upoko-tini 2 Te-ariki-o-te-rangi Taakua Tui-te-rangi

Tearikiupokotini1

[Tangiia went to Rarotonga with 400 people; met Karika at Maketu in Mauke] [Tangiia married daughter of Marika, Mokoroa-i-aitu.]

69

70 71

Te Ariki-upokotini 3 Te Ariki noorangi

[Tangiia makes Te-ariki-upoko-tini 1 ariki over Ngati-Tangiia] [Karika, ariki over Te-Au-o-Tonga] (etc.)

The area between the Torres Strait and the Coral Sea is probably what Mooinanea, grandmother of Aukelenuiaiku, described when she told him she had traversed a land to the south that was six months without sunlight. The identity of the first settlement of Rennell in the Solomon Islands by Kaituu as one coming from Ubea is consistent with the pattern of dissemination of the cycle of Maui as culture hero with broad reach through Micronesia, Melanesia, and Polynesia. A trial run of comparison between genealogies of ruling chiefs and apical clan ancestors between West and East Polynesia shows greater comprehension of culture transfer between major areas (Micronesia, Melanesia, Polynesia) in the Pacific as possible through the etymology of place names in Austronesian.

Ahu (k). Ahu (k) was the son of Kumuhonua. He was killed by his brother, Laka [APR: 1: 35 n]. Lit., cairn, stone pile marking a boundary; heap, swell.

Ahu (k) Ahu (k) was Oahu, son of Papa-hanau-moku (w) by Luanuu (k), the Ahu for whom the island of Oahu is named, i.e., Oahu-a-Lu-a-Nuu, Ahu-son-of-Lu-son-of-Nuu [HM: 302, 305].

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