Hawaiian Retention of Polynesian Migration History

Rubellite Kawena Johnson

Prepared for Awanuiarangi Wananga,Whakatane, Aotearoa

2006

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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 Hawai’i 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 Hawai’i 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.3

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 hebecame a teacher on location].

“...In the genealogy of Wakea, it is said that Papa gave birth to these islands. “...Kupulanakehau was the name of Kahiko’s wife; they begot Lihau’ula and Wakea. “

[*Note: Malo does not mention Wakea’s 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 Nuu-meha-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 O’ahu...”

“...[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 couple. There was no difference between king and plebeian as to origin...” [Ibid.: 52].

“...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 maka’ainana class of commoners, farmers, tenants on lands of the ali’i 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].

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“...We have the following traditions regarding Wakea. He was the last child of Kahiko; the first-born 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, ‘Don’t 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 child’s 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 Wakea-

Papa 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 mankind’s 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 ali’i, 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, Lihau’ula. The only human edifice built to

Wakea as a physical memorial in Polynesia is the Langiatea tomb on Nomuka Island in Ha’apai, Tonga.

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[From Samuel M. Kamakau, Tales and Traditions of the People of Old, Na Mo’olelo a ka Po’e 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-gave- birth-to-islands.

“It was thus that Papa gave birth; she gave birth to a gourd, a calabash with its cover, he ‘umeke a he po’i; 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 ke’oke’o, 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.”

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

A.1. Ka Mele a Paku’i

1. O Wakea Kahiko Luamea O Papa, o Papahanaumoku ka wahine Hanau Tahiti-ku, Tahiti-moe5. Hanau Keapapanui Hanau Keapapalani Hanau Hawaii Ka moku makahiapo Keiki makahiapo a laua, O Wakea laua o Kane10. O Papa o Walinuu ka wahine

Hookauhua Papa i ka mokuHoiloli ia MauiHanau Mauiloa he mokuI hanauia he alo laniHe Uilani-uilani

15. Hei kapa lau maewaHe nui Mololani no Ku, no LonoNo Kane ma laua o KanaloaHanau kapu ke kuakoko

20 Kaahea Papa ia Kanaloa he mokuI Hanauia he puna he naiaHe keiki ia na Papa i hanauHaalele Papa hoi i TahitiHoi a Tahiti Kapakapakaua

25.. Moe o Wakea moe ia KaulawahineHanau o Lanai KaulaHe makahiapo na ia wahineHoi ae o Wakea loaa Hina,Loaa Hina he wahine moe na Wakea

30. Hapai Hina ia Molokai, he mokuO Molokai a Hina he keiki mokuHaina e ke kolea o LaukaulaUa moe o Wakea i ka wahine.O ena kalani kukahaulili o Papa.

35. Hoi mai Papa mai loko o TahitiInaina lili i ka punalunaHae, manawaino i ke kane, o WakeaMoe ia Lua he kane hou iaHanau Oahu-a-Lua

40. Oahu-a-Lua, he keiki moku He keiki makana lau na Lua.Hoi hou aku no moe me WakeaNaku Papa i ke iloli,Hoohapuu Papa i ka moku o Kauai

45. Hanau Kamawaelua-lanimokuHe eweewe Niihau

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He palena o LehuaHe panina KaulaO ka Mokupapapa

50. Na papa kahakuakea o LonoO Kahakulono o KapumaeolaniO Kapuheeuanui o KahaimakanaNa Kekamaluahaku, Kaponianai

55. I ka I, kapu I o KaponialameaPonihiwa, Poniuli, PonieleKaponi, Kaponi, KaponiponikauaO Papa-a, O Papa-aO Hoohokukalani

60. Ka lani, o HoohokukalaniHe lani hoowawaWawa, wawaka, nihoniho,Inihia i kolia,I pipaia ka lau a lahilahi

65. O Wakea ka hionaO Piimai, o Wailoa, O KakaihiliNononoho kau e ka pueo aliiKa pueo makalulu

70. I loha i ke kaha i ka peaI ka lupe o na lani kapuI Apikina, i huila lakou a ka wohi kahiAhukaiolaa-a, O Laa-aO Laamaikahiki ke alii

75. O AhukinialaaO KukonalaaO Laulia laamakuaO na pukolu a LaamaikahikiHe mau hiapo kapu a Laa

80. Hookahi no ka la i hanau aiNaha mai ka nalu, ke ewe, ka inainaO Ahulumai ka pikoKa piko aliiKa pikopiko iloko, ke enaena alii

85. Ke ewe o Kalani, ka laniO PuaakahuoiO Kamalea Makahiko o PiliwaleKamaiolena, KahaloalenaHalolenaula, o Kalanimanuia,O Kaihikapu a ManuiaO ka ilio hulu ii i ula iaI mahamahaooO Kaunui a Kanehoalani kenaO Ipuwai a Hoalani ke ai

95. O KehokumanawaI ka pilina ake i ke kea manawaNaau manawa keeI na io hoiimo makaI huaina i wehea ka naki

100. Kapuaululana awai ali’i

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Kapuakahi kuaana aua KaneWahine a Iwikauikaua i nohoLoaa hoi a KaneikauaiwilaniNa nalu haki kakala

105. Haki kaualuaI halehale i popoi i na hua aliiI na hua haki lumilumi i ka hohonuLumilumi ka a LiloaI ke kaailani

110. O Liloa ka ike lani i PakaalanaKa oha lani o HakauKa puakea i wahoO ka pua kani nana i ka wai a UmiHe keha ia no Umi, i ka lohelohe lani.

115. Ka lohelohe makomako o MakoO Makakaualii alii laniO KamawaelualaniO Kauinakea, o KapaikauanaluluO Kaalawai, o Hinakuluina

120. O ka olikoliko muolau o KalaniLoaa mai Kuauwa ka au aliiKamehameha, ku kohai i KawalunaKanipe, Kanipinana i HakawiliI luluu kaumaha i ke kapu

125. Kahoukapu o MahehaNa Nukuilimahi i Hakau i haka i luna o

Hawaii.

Song of Paku’i

1. Wakea Kahiko LuameaPapa who gave birth to islands the wifeTahiti eastTahiti west

5. Was born the great strataWas born the heavenly strataWas born HawaiiThe first-born childTheir first born childOf Wakea and Kane

10. Of Papa, of Walinuu the wifePapa conceived an islandWas sick of child-sickness with Maui,Then was born Mauiloa, an island,Was born with the countenance of a chiefA high chief, a handsome chief

15. Sacredly treated as a favorite childMololani was a great one to Ku, to LonoTo Kane, and also to Kanaloa.Was born during the sacred pains.

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20. Papa was prostrated with Kanaloa, an islandWas born as a birdling, as a porpoiseA child that Papa gave birth toThen Papa left and went back to TahitiWent back to Tahiti at Kapakapakaua.

25. Wakea then slept with KaulawahineAnd Lanaikaula was bornThe first born child of that wife.Then Wakea turned around and found HinaHina was found as a wife for Wakea

30. Hina conceived Molokai, an islandHina’s Molokai is an island childThat plover Laukaula told the taleThat Wakea had slept with a woman.Fierce and fiery was the anger of Papa

35. Papa came back from within TahitiWas angry and jealous of her rivalsWas wild and bad-tempered toward her husband, WakeaAnd slept with Lua for a new husband,Oahu-a-Lua was born

40. Oahu-a-Lua an island child;One of Lua’s many childrenWent back and lived with WakeaPapa wa restless with child-sicknessPapa conceived the island of Kauai

45. And gave birth to KamawaelualanimokuNiihau is the last droppingsLehua was a borderAnd Kaula the closing oneFor the low coral islands

50. The low white-marked isles of LonoThe Lord Lono of KapumaeolaniThe rain-dispelling zenith of HolaniKapuheeuanui of KahaimakanaOf Kekamaluahaku, Kaponianai

55. From the I, the sacred I of KaponialameaThe dark dye, blue dye, the black dyeThe anointed, the anointed destined to warThat 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

65. Wakea was the resemblanceIt was Haloa that was theirs,It was Piimai, Wailoa, and KakaihiliThat was placed by the royal owlThe owl of the still eyes

70. That lowered the height of the sail on the courseAt the kite of the sacred chiefs

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That was folded and united in the same wohiThat was Ahukaiolaa and was LaaLaamaikahiki the chief

75. Then AhukinialaaKukonalaaAnd the parent LaulialaaThe triplets of Laamaikahiki

80. Who were born on the same dayThe birthwater broke, gushed forth with the afterbirth, the reddish flowThe navel is AhulumaiThe royal navelThe center within, the royal heat

85. The afterbirth of the chief, the heavenly oneWas PuaakahuoiKamalea and Makahiko o PiliwaleKamaolena, KahaloalenaHalolenaula, Kalanimanuia

90. The highly praised one of ManuiaThe yellow dog that was reddenedTo beget full friendshipThat is Kaunui of Kanehoalani.This is the water gourd of Hoalani

95. It is KaehokumanawaThe crest breaking doubleWhich is uncovered and unties the knotThe floating flower on the royal platformI am Kapuakahi Kuaana from Kane

100. The wife who lived with IwikauikauaAt the liver near the chest boneThe changing thoughtThat controls the muscles of the eyeWho begat Kaneikauaiwilani

105. That breaks doubleThe high-combing wave that broke over the royal foamThe broken waves that suck and draw towards the deepThat twisted and absorbed LiloaThe one of the royal belt

110. Liloa of Pakaalana the adept in heavenly loreThe royal offspring was HakauThe fair flower outsideThe message that wa shot outside the claims of UmiWhich was a bravado of Umi’s at the royal precincts

115. The great precinct of MakoOf Makakaualii, the heavenly chiefOf KamawaelualaniOf Kauinakea, of KapaikauanaluluOf Kaalawai, of Hinakuluina

120. The very topmost sprouting leaves of the heavenly budFrom thence sprang Kuauwa, a chiefly branchKamehameha that stands alone at KawalunaThe lower step, the highest step at HakawiliThat is heavy and burdened with tabus.

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125. The sacred sweat from MahehaThe 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 Papa’s successors in the first two or three generations of Haloa’s

chiefly line of descendants (Pi’imai, Wailoa, and Kakaihili, same as Nanakehili ) until the Ulu-Nanaulu

migrations. Two brothers, Ulu and Nanaulu, come to Hawai’i from Tahiti. One (Nanaulu) stays and the

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

1. Wakea Papa (w) ca. 17 B.C.-8 A.D. (?)2. Ho’ohokukalani Wakea3. Haloa Hinamanouluae4. Waia Huhune = 1 century5. Hinanalo Haunu’u 6. Nanakehili Haulani 7. Wailoa Hikawaopuaianea 8. Kio Kamole = 2 centuries9. Ole Hai 10. Pupue Kamahele11. Manaku Hikoha’ale12. Luanu’u I Kawa’amaukele = 3 centuries13. Ki’i II Hinako’ula 14 gen. had *Ulu (k) and Nanaulu (k)

= 3 and 1/2 centuries =350 yearsafter Wakea/Papa

The Ulu-Nanaulu Migrations ca. 4th century A.D.

Other migrations: Pahulu migration (Lana’i + O’ahu)Kapo migration (O’ahu)

c.308 A.D.*Ulu Kapunu’u c.333 Nanaie Kahaumokuleia c.358 Nanailani Hinakina’u c.383 Waikulani Kekauilani c.408 Kuheleimoana Mapunaiaalac.433 Konohiki* Hikaululena *[Cp. Tongafiti; Rarotonga]c.458 Wawena (k) Hinamahuiac.483 Akalana Hinakawe’a

had Maui-mua, Maui-hopec.508 A.D. Maui-ki’iki’i, Maui-akalanac.508 A.D.Mauiakalana Hinakealohaila [ “Maui-a-ka-malo died in Ko’olaupoko, c.533 Nanamaoa Hinakapa’ikua

[ At Kahalu’u the placenta, c.558 Nanakulei Kahaukuhonua

[ At Waikane the umbilical cord, c.583 Nanakaoko Kahihiokalani [ Fell at Hakipu’u 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 O’ahu 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 O’ahu in the Ko’olauloa and Ko’olaupoko districts.”

“...Early settlement was suggested to have taken place ca. the A.D. 300s-600s, based on dates from two sites on O’ahu, one on Moloka’i, and two on Hawai’i Island..

“...For O’ahu, it was stated that the leeward areas with flowing, year-round streams---most notably those around Pearl Harbor--may also have been permanently occupied fairly 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 O’ahu between A.D. 0-600...Many researchers now consider a settlement date for O’ahu and the other major islands of ca. A.D. 0-300 to be very reasonable.”

A.D. 145-600 A.D. (‘Ewa, Site 3357)

A.D. 225-565 ‘Ewa Plain (Site 3357, near Barber’s Point); initial use ca. 145-600 A.D.]

A.D. 245-265 Waimanalo (Bellows dune, coast)

A.D. 300-600 Maunawili Stream (Site 2022, back of Kawainui marsh)

[Cordy, Ross, The Rise and Fall of the O’ahu Kingdom: A Brief Overview of O’ahu’s 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 (Sanskrit) Day Father (English)Tag Vater (German)Dios Padre (Spanish)Deus Pater (Latin)Zeus (Greek)Jupiter (Roman)Tyr Zio (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 earth’s 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 sun’s 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 (nu’u) 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 sun’s 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, Hawai’i, is born,

the child’s parents are three, with use of the pronoun laua, meaning ‘they-2” , referring to Kane as well

as Wakea, indicating that Walinu’u was the wife of Kane, but then who was she? If Wakea and Kane were

both father to Hawai’i, and Papa was the mother, then was she also Walinu’u, 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 po’olua child having ‘two-heads”, i.e. two fathers.

If it was important to indicate that Hawai’i, 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 Hawai’i, 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 (Ka’u) 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 sun’s 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 Tahiti’s noon is within the same hour circle (if we use today’s 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-apapa-

nu’u and Ke-apapa-lani., -nu’u being closer to the zenith 16

(-nu’u) 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-

nu’u (60 degrees), near zenith (-nu’u, 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 (Moa’e) 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. Tahiti-ku2. Tahiti-moe3. Ke-apapa-nu’u4. Ke-apapa-lani

Papa has a fifth son with Wakea and Kane (Walinu’u) 5. Hawai’iPapa has a sixth son with Wakea: 6. Maui (Ihikapulaumaewa)Papa has two sons with Ku, Kane, Lono, and Kanaloa: 7. Mololani (Molokini)

8. Kaho’olawe (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: 9. Lana’ikaulaWakea has a son with Hina: 10. Moloka’i

Alerted by the “bird” prophet (Lau-kaula) that Wakea has had other wives and children, Papa returns and has another son by Lua: 11. O’ahu-a-Lua(-nu’u)Papa goes back to Wakea and they have more children 12. Kaua’i (Kamawaelualani)

13. Ni’ihau14. Lehua15. Kaula

(The last is “white rock of Lono”, kahakuakeaolono) 16. Moku-papapa [*Note: The island of Hawai’i was once called Hawaii-nui-akea, or Hawaii-of-great-expanse (akea), and also, Lono-nui-akea, during a time when Lono (Rongo, Ro’o)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.

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A.4 Multiple Pairs of Primal Progenitors (Hawaii)

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

1. Ea mai HawaiinuiakeaEa mai loko, mai loko mai o ka po,Puka mai ka moku, ka aina,Ka lalani aina o Nuumea,

5. 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

10. Loaa Molokai, ke akua, he kahuna,He pualena no Nuumea.

Ku mai ke alii ka laniKa haluku wai ea o Tahiti,Loaa Lanai he keiki hookama.

15 Na Keaukanai i moe aku,Moe ia Walinuu o Holani,He kekea kapu no Uluhina,Hanau Kahoolawe, he lopa.

Kiina aku Uluhina20 Moku ka piko o ke kamaiki,

Ka iewe o ke keiki i leleI komo i loko o ka ape naluKa apeape kai aleale,Loaa ka malo o ke kama,

25. O Molokini ka mokuHe iewe ia-a. He iewe ka moku.

Ku mai Ahukinialaa,He alii mai ka nanamu,Mai ka api o ka ia,

30. Mai ka ale poi pu o Halehalekalani,Loaa Oahu, he wohi,He wohi na Ahukinialaa.

Na Laakapu he kane ia,Na Laamealaakona he wahine.

35 Hookauhua, hoiloli i ka Nuupoki alii,36 Ka heiau kapu a Nonea

I kauila i ka po kapu o Makalii.Hanau Kauai he alii, he kama he pua alii,

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He huhui alii, a Hawaii,40 Na ke poo kelakela o na moku

I paholaia e KalaniHolo wale na moku i Holani,I ka wewehi kapu a ka lanakila,Kulia i ka moku a Kanekanaloa,

45 Ka ihe laumaki i PolapolaNana i mahiki Wanalia

O Wanalia ke kane,O Hanalaa ka wahineHanau Niihau he aina, he moku,

50 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,

55 Oili moku ole mai mahope.

Na Kalani e hoolaa na moku,Kau iluna o NuumeaI ka ahui alii o Kaialea,Na ka lanakila e au na moku.

60 I huia na kolu e Kalani;O Hilo, O Puna, O Kau, lelewaleKu mai Kalani me ke Kahuna,Kilohi mai ia Maui a Kama.Aole e u aku puni ka aina

65 Ke kalele a Kalanimakahakona,A ka uiaa i kilakilaKe koa nui o lanakila,Nana i keehi Oahu,Nakolo na moku i ka pea

70 I ka maha o Kauai, malia.Puna na aina ia Kalani,Ia KalanialonoapiiKe kumu alii o Haloa,Ea mai Hawaii ka moku;

75 Ea pu me ka lanakila--la.

1. Then arose HawaiinuiakeaArose 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,

6. 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

10 Was born Molokai, a god, a priest,The first morning light from Nuumea

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Here stands the king, the heavenly one,The life-giving water drops, from Tahiti.Lanai was found, an adopted child.

15 It was Keaukanai who had married,Had married with Walinuu from HolaniThe sacred albino of UluhinaKahoolawe was born, a foundling,Uluhina then was called upon,

20 The navel of the little one was cut,The afterbirth of the child that was thrownInto the folds of the rolling surf,The froth of the heaving sea,Then was found the loincloth for the child.

25 Molokini the islandIs the navel string, the island is the navel string.Now stands forth AhukinialaaA chief from foreign land,From the gills of the fish,

30 From the overwhelming billows of Halehalekalani,Then was born Oahu, a wohi,A wohi through AhukinialaaFrom Laakapu, who was the man,From Laamealaakona a woman

35 Who sickened of the child conception,35 Who sickened carrying the chief Nuupoki.36 The sacred temple of Nonea

During the lightning in the sacred night of MakaliiThen was born Kauai, a chief, a prince, a kingly scionOf the chiefly cluster belonging to Hawaii;

40 Hawaii the foremost of the islandsThat was spread out by Kalani.The ships sailed freely to Holani,To the sacred precincts of freedomStand firm for the land of Kane Kanaloa

45 The barbed spear from PolapolaThat pricked and uplifted Wanalia.Wanalia was the manAnd Hanalaa was the woman,Of them was born Niihau,a land, an island,

50 A land at the roots, the stem of the land.Born in the same dayThere were three children among themNiihau, Kaula, ending with Nihoa.The mother then conceived no more,

55 No island appeared afterwards,It is Kalani who consecrates the islands,Exalted in NuumeaAmong the royal cluster of Kaialea.It is the conqueror who governs the islands,

60 The thirds joined together by Kalani,Hilo, and Puna, and Kau were thrown inKalani stands forth with the priest

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And inspected Maui of Kama.It was not long when he circuited the island

65 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

70 To the relief of Kauai through peaceAll the islands were circed by KalaniBy KalanialonoapiiFrom the royal stem of HaloaThen the island became prominent;

75 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, husbandHinanuialana, wifeObtained Moloka’i, 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, Moloka’i was born.

Moloka’i is immediately characterized as an island of the priesthood (kahuna ), the origins of which

are in Nu’umea, an ancestral land, although Nu’umea will be mentioned as the land of the chief (Ka lani)

over three districts (Hilo, Puna, and Ka’u, line 57).

Lana’i is a child of ho’okama, rather than hanai , adoption, meaning that Lana’i was not related by

birth or blood to the other “island” siblings: Hawai’i, Maui, and Moloka’i.

Keaukanai husbandWalinu’u-o-Holani wifeBorn Kaho’olawe a lopa...Molokini, a placenta, navel cord...

Keaukanai (male) and Walinu’u-of-Holani (female) are parents of Kaho’olawe,

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who is lopa, meaning that his rank is of the kaukau ali’i nobility of chiefs who held no titles to land,

although within families of those with joint feudal land tenures (ali’i nui, ali’i ‘aimoku, ‘ali’i ‘ai ahupua’a),

although the konohiki land stewards were from the kaukau ali’i class from which ruling chiefs could be

chosen when ruling chiefs failed to provide qualified successors.

From the birth of Kaho’olawe, comes Molokini, as part of the placenta and navel cord (‘’iewe) of

Kaho’olawe. Molokini is cut away from the piko (navel) of Kaho’olawe by Uluhina and becomes a malo

(loincloth) for the infant Kaho’olawe.

This tradition insists on keeping the islands born to Kuluwaiea and Hina as well as Walinu’u (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 O’ahu. The chiefly line reclaims

Kaua’i, although the parent pairs are not the same as those of the other islands [ Hawaii, Maui, Moloka’i,

Lana’i, Kaho’o-lawe, Molokini, Ni’ihau, Kaula, and Nihoa].

“Kaialea.

Son of Mo’ikeha (k) and Ho’oipoika-malana’i (w); older brother of Kila (k) of the Maweke family (Cp. Mavete [Ra’iatea]).

Puni ka moku o Kaialea ke kilo,Naha Nu’uhiwa, lele i Polapola,Kaialea the seer went around the island of Nu’uhiwa, sailed to Borabora.

[Johnson, R.K. Encyclopedia, mss.]

It is only O’ahu which is separated from the island group, described as an island (not born or

adopted into) but obtained (loa’a) when Ahukini-a-La’a (son of La’amaikahiki) was born.

[Genealogical Fragment]:

1.2 The Maweke-Mo’ikeha Migrations (ca.1140-1240 A.D.)

A.D.365 ULU ULU NANAULU 361 ULU765 HEMA PUNA HEMA

(Hawaii) (O’ahu) (O’ahu/Maui/Hawaii) (Maui)

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1065 Palena Moe(a)naimua -1090 Hanala'anui Kumakaha Kekupahaikala 1061 Hanala'aiki Kapukapu (w)1115 Lanakawai - - Mauiloa Kauhua (w)1140 La'au Luahiwa Maweke 1111 Alau Moikeaea (w)1165 Pili - - Kanemokuhealii Keikauhale (w)1190 Koa Ahukai Mulieleali'i 1161 LonomaiKolu (w)1215 Ole La'a Mo'ikeha 1186 Wakalana Kauai (w)1240 Kukohou La'amaikahiki Ho'okamali'i 1211 Alo Puhia (w)

The line of descent from Papa/Wakea shows Mo’ikeha and La’amaikahiki 32-33 generations from

Papa/Wakea [Nanaulu line, brother of Ulu, in the 15th generation from Papa/Wakea]:

1 Paupaniakea Papa/Haumea2 Hoohokukalani Wakea3 Haloa Hinamanoulua’e4 Waia Huhune5 Hinanalo Haunu'u6 Nanakehili Haulani7 Wailoa Hikawaopuaianea8 Kio Kamole9 Ole* Hai10 Pupue Kamahele11 Manaku Hikoha'ale12 Kahiko Kaea13 Luanu'u 1 Kawa'amaukele14 Ki'i 2 Hinakoula15 (Ulu) + Nanaulu Ulukou16 Nanamea Puia17 Pehekeula Uluae18 Pehekemana Nanahapa19 Nanamua Nanahope20 Nanaikeauhaku Elehu21 Keaoa Waohala22 Hekumu Kumukoa23 Umalei Umaumanana24 Kalai Laikapa25 Malelewaa Pililohai26 Hopoe Haunanaia27 Makalawena Koihouhoua28 Lelehooma Hapuu29 Kekupahaikala Maihikea30 Maweke Naiolaukea31 Mulielealii Wehelani32 Mo’ikeha Wehelani

(2) The Wohi Tabu of Ali’i Ranks (Hawaii)

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

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That the rank of O’ahu is that of the wohi kapu for chiefs and separated from the other ranks

(pi’o, ni’aupi’o, naha), or from those related chiefs whose maternal ancestors were Haumea, Hina, and

Walinu’u, must be a recognition of a difference in rank coming from Papa’s marriage to Luanu’u, whose

background includes descent from ancestors of the konohiki [Cp. Tongafiti, Rarotonga] with kaukau ali’i

rank (in Hawai’i):

Continuing:

La’akapu male,La’ameala’akona female,Born Kaua’i, a chief...

...Of the chiefly cluster belonging to

Hawai’i...

Wanalia husbandHanala’a wifeBorn Ni’ihau...Kaula...Nihoa.

The kapu ali’i 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 pi’o marriage and ni’aupi’o 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 ho’i, or ‘return’ (to the generation above) marriage, however, also of ni’aupi’o

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 ni’aupi’o 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 O’ahu chiefs descending to him from

Kakuhihewa. It meant that if he failed to perform the kapu moe for any chief to whom the prostration

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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 ni’aupi’o 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 Po’e Kahiko, 1964: 22].

Thewohi kapu factor did appear in the Papa-Wakea birth of islands (Song of Paku’i version, lines 65-75]:

65. Wakea was the resemblanceIt was Haloa that was theirs,It was Piimai, Wailoa, and KakaihiliThat was placed by the royal owlThe owl of the still eyesThat lowered the height of the sail on the courseAt the kite of the sacred chiefsThat was folded and united in the same wohiThat was Ahukaiolaa and was La’aLa’amaikahiki the chiefThen Ahukinialaa.

“La’amaikahiki (k)

La’amaikahiki (k) was the Tahitian foster son of Mo’ikeha whom Mo’ikeha left behind in Tahiti when he came to Hawai’i. He later sent Kila, his Hawaiian son, back to Tahiti to bring La’amaikahiki to Hawai’i so that Mo’ikeha could see him before he died.

La’amaikahiki came to Hawai’i twice, once to visit Mo’ikeha on Kaua’i and again to retrieve his father’s bones in order to inter them in the family vault in Mo’ikeha’s homeland, Moa-’ula-nui-akea in

Tautira (Tahiti-nui) or Ra’iatea in Tahiti [Forn. 1: 1: 154; Forn. 6: 315].Another version reports that La’amaikahiki was the son of

Mo’ikeha by Kapo [Forn. 1:1: 112].Another descent line, however, shows that La’amaikahiki was a

son of La’a (k) [son of Ahukai].When La’amaikahiki came to Hawai’i he brought the first drum,

the bamboo ka’eke’eke and the nose flute. [Malo: 113, 168-179].

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The wohi kapu of O’ahu may also have come through the apparent konohiki and menehune

background of Luanu’u (O’ahu) has not yet been found in other versions [i.e., the Kumuhonua]

[Generation] KUMUHONUA COMPARATIVE

Kumuhonua Haloiho Kumuhonua LalohonuaAhukai Holehana Kapili (and Laka)Kapili Kealona’ina’i Kapili NohinohinoheleKawakupua Heleaeiluna Kawakahiko LuhiluhiheleaeKawakahiko Kaha’ulaia Kawakupua KahikoolupaKahikolupa Lukaua Kahikoleihonua NahaeikuaKawakahiko Kuha’ulaia Keakenui KaipolauleiaiheleuaKahikoluamea Kupulanakehau Papaihanaumoku WakeaWakea

[Fornander1:181 version]

279 Kumuhonua Lalohonua Kumuhonua Lalohonua280 Laka PapaiaLaka Kapili Nohinohinohele281 Kamoolewa Olepuuhonua Kawakahiko Luhiluhiheleae282 Maluapo Laweao Kawakupua Kahikoolupa had Kahikoleikau (w)283 Kinilauamano Upolu Kahikoleihonua (k) Nahaeikua Kahikoleiulu (w)284 Halo Kiniewalu Kaipolauleiaiheleua Kahikoleihonua (k)

284 Keakenui Kalanihoohonua Hakoakoalualeia (k) Maulinewnenewa and Kupo

Keolaimaolinaakane Maulineweneweloa

285 Kamanolani Kalanianoho 285 Keola’imaolinaakane m. Muolani286 Kamakaokalani Kamoolani 286 Kaleilani Apaiki 287 Kaleilani Opuahiki 287 Haulihonua Laa-a288 Kalalii Keaomelemele288 Kalalii Keaomelemele289 Haule Loaaio 289 Lalokona Kamoeaniani290 Iminanea Imiwalea 290 Hoonanaea Hoowalea291 Nuu, Kaiakahinalii 291 Nu’u, Kaiakahinali’i (m) Lilinoe

and Naluakua Naluhoohua Nalumanamana

292 Nalumanamana Manamanaiakaluea 292 Naluakua Kaaliakea293 Kaiolani Kawaowaoilani 293 Naeheehelani Kawowoilanihikimoe294 Hakuimoku Luikapo 294 Kahakuimokulei Kekaiholana295 Nunu Lani/Imilani Pilipo 295 Kekailei Nalulei296 Honuaokamoku Anahulukapo 296 Kahakulani Moeanailalo297 Neeneepapulani Wehekapo 297 Heleikahiki Hooneeneeikahikina298 Heleikuahikina Halakapo 298 Kanoelohikina Halapoloa299 Helemooloa Kawanaao 299 Heleikamooloa Kaweheaao300 Keaoapaapa Keaolaelae 300 Keauapaapaa Keaulaeale301 Luanuu,Kanehoalani 301 Luanuu, Kanehoalani

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Luanu'u AhuLuanu'u Meehiwa,Hakulani,PomalieKunawaoKalanimenehuneAhoiholo

302 Kalanimenehune Kamolehikinakuahine303 Kaimipukaku (and brothers, KInilauamano, Kahooluhikupaa)

KahekilipaapaainaKeapaapanuuKeapaapalaniNakekeilaniKahikiapaapanuuKahikiapaapalaniNakolokololaniNakekehonuaKuikaewalaniKauwaiokamokuHoopalehonuaNewenewemaolinaikahikiku

304 Newenewemaolinaikahikiku m. Nowelohikina305 Kaokaokalani Hehakamoku306 Anianiku Kekaipahola307 Anianikalani Kameenuihikina

Hawaiiloa, KekowaihawaiiKiiKaneLaakapu

308 Hawaiiloa HualalaiMauiaialiiOahu(w)Kauai

309 Oahu m. Kunuiaiakeakua310 Kunuiaiakeakua Kahikiwalea310 Kunuiaiakeakua Kahikialii311 Kemilia Polohainalii312 Keliiku,Eleeleualani m. Kaoupealii313 Kukalaniehu Kahakauakoko314 Papanuihanaumoku Wakea

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I. The Dominance of Atea-Papa Recitations in Polynesian Tradition

Recapitulation:

(a) The Song of Paku’i [lines 51-66] (Hawaii)

51 Kahakulono of KapumaeolaniThe rain-dispelling conch of HolaniKapuheeuanu’u of KahaimakanaOf Kekamaluahaku, Kaponianai

55 From the ‘I, the sacred ‘I of KaponialameaThe dark dye, blue dye, the black dyeThe anointed, the anointed destined to warThat is Papa, Papa.Ho’ohokukalani

60 The high chiefess Hoohokukalani,The chiefess of loud voice,Reverberating, crackling, sharpened,That is modified and pared down.As leaves worn to thinness

65 Wakea was the resemblanceIt was Haloa that was theirs,It was Piimai, Wailoa, and Kakaihili...

Having dispensed with the birth of islands, the poet turns to ali’i 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, purple-

black) 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 Ra’iatea 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 Pa’oa-uri for Te-ao-uri and Pa’oa-tea for Te-ao-tea:

“Each had one or two great deep-toned drums, called ta’i-moana(sounding-at-sea), and a great conch-shell-trumpet, called pu-ta’i-i-te-aeha (trumpet sounding over the sea from horizon to horizon), with whichthey kept track of each oher at sea and signalled...” [Henry, Teuria, Ancient Tahiti1971: 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

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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 Kahikoluamea1 Paupaniakea Papa2 Hoohokukalani Wakea3 Haloa Hinamanouluae4 Waia Huhune5 Hinanalo Haunu'u [Pi’imai (?)]6 Nanakehili Haulani [Kakaihili]7 Wailoa Hikawaopuaianea [Wailoa]6 Kio Kamole9 Ole Hai10 Pupue Kamahele11 Manaku Hikoha'ale12 Kahiko Kaea13 Luanuu 1 Kawaamaukele14 Kii 2 Hinakoula15 Ulu Kapunu'u16 Nanaie Kahaumokuleia17 Nanailani Hinakina'u18 Waikulani Kekauilani19 Kuheleimoana Mapunaiaala20 Konohiki Hikaululena21 Wawena Hinamahuia22 Akalana Hinakawe'a23 Mauiakalana Hinakealohaila24 Nanamaoa Hinakapaikua25 Nanakulei Kahaukuhonua26 Nanakaoko Kahihiokalani27 Heleipawa Kookookumaikalani28 Hulumanailani Hinamaikalani29 Aikanaka Hinahanaiakamalama30 Hema Ulumahahoa31 Kahai Hinauluohia32 Wahioloa Koolaukahili33 Laka Hikawaelena34 Luanuu 2 Kapokulaiula35 Kamea Popomaili36 Pohukaina Huahuakapalei37 Hua Hikimolulolea38 Pau Kapohaakia39 Huanuikalalailai Kapoea40 Molehai (w)41 Paumakua Manokalililani42 Haho Kauilaianapa43 Palena Hikawainui44 Hanalaanui Mahuia 45 Lanakawai Kolohialiiokawai46 Laau Kukamolimolialoha

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47 Pili Hinaauaku48 Koa Hinaaumai49 Ole Hinamailelii50 Kukohou Hinakeuki51 Kaniuhi Hiliamakani52 Kanipahu Alaikauakoko53 Kalapana Makeamalamaihanae54 Kahaimoeleaikaaikupou Kapoakauluhailaa55 Kalaunuiohua Kaheke56 Kuaiwa Kamuleilani57 Kahoukapu Laakapu58 Kauholanuimahu Neula59 Kihanuilulumoku Waoilea60 Liloa Akahiakuleana61 Umialiloa Kapukini62 Keawenuiaumi Koihalawai63 Kanaloakuaana Kaikilani64 Keakealanikane Kealiiokalani67 Keakamahana Iwikauikaua68 Keakealani Kanaloakapulehu69 Keaweikekahialii Kalanikauleleiaiwi70 Keeaumoku Kamakaimoku71 Kalanikupuapaikalaninui Kekuiapoiwa72 Kamehameha I Keopolani [1740 (b.d. (?) of Kamehameha I]72 Kamehameha 1 Kaheiheimalie73 Kamehameha 2 Liliha73 Kamehameha 3 Kalama [Kamehameha III d. 1854]73 Kina’u Kekuanaoa74 Kamehameha 4 Emma Naea Rooke

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 Polynesiangeneration, anumber that has been agreed on by several people who know therace well. It has just been shown that a large number of Maori tables fix thenumber of generations at which the fleet arrived in New Zealand at twenty,or this was further shown to agree with the Rarotonga account. We maytherefore say that the heke took place in the year 1350 and that Tangiiaflourished in 1250. This will be taken as a fixed date from which to deduceothers, 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 Atea (from Avaiki) Papa2 Teuira3 Teaa4 Mua5 Eanga6 Engi7 Niua8 Tamore9 Ru-roa10 Ru-poto11 Ru-maeaea12 Ru-tapa-tapaiaa13 Ueuenuku14 Ueuerangi15 Tu-ei16 Maru-i-te-rangi17 Tapu18 Angaia-maitu-rangi19 Tangaroa-tipu-ta-pe20 Te-pou-o-te-rangi21 Maro22 Te-tupua23 Aranui24 Runa25 Ru26 Aio27 Peke-te-io28 Peke-to-ake29 Peke-tea-tama30 Ia-tea-tama31 Iatepo32 Iateao33 Ia-maina34 Ia-te-ata35 Ia-makaro36 Ia-tangata37 Tangatanui38 Tangatarai39 Tangata-katoa40 I-te-atoa-ranga41 Ia-te-atu42 Tiki43 Taito-rangi-ngunguru44 Tairo-rangi-ngangana45 Toro-ki-matangi46 Te-ira-panga47 Tutarangi (war against Fiji)

[At this time they arrive at Iti (Fiji)} Tutarangi conquered:

Iti-nui [Viti, Fiji]Iti-rai

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Iti-takai-kereIti-anaunauTongaNukuAnga-uraKurupongiAramatietieMatateraUea [Wallis Island]VairotaKatuapaiVavau [Tonga]EnuakuraEremanga [New Hebrides]Manuka [Samoa]

48 Tangaroa-maro-uka49 Tu-takapu-a-uta50 Tu-takapu-a-tai51 Te-arunga52 Te-araro53 Te-atoru-aitu54 Te-atoru-akena55 Aitu56 Aokeu57 Aorai58 Ao-te-rupe59 Ao-ki-vananga60 Ao-ki-atu61 Rakitu62 Rakiroa63 Te-ariki-tapu-kura64 Moe-itiiti65 Moe-rekareka66 Moe-metua67 Moe-te-rauri m. Ngana-i-te-tupa68 Iro69 Tai-te-ariki (~Te-Ariki-upoko-tini)70 Taputapuatea71 Ariki-upoko-tini72 Te-ariki-o-te-rangi73 Tui-te-rangi74 Rongo75 Te-Ariki-upoko-tini76 Te-Ariki-noo-rangi77 Rongo-te-uira78 Te-akariki79 Rangi80 Tetumu81 Te Aio82 Taparangi83 Mauri-Rangi84 Te-Ariki-vananga-rangi85 Te-Ariki-more-taua86 Mai-o-taranga-nuku87 Te-au-tanga-nuku88 Takave

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89 Tiu-kuporu90 Te-ariki-eraka91 Tutu-senga92 Te-vei93 Ara-ki-varevare94 Tingia95 Rangi96 Te-Ariki-upoko-tini97 Vaerua98 Tautu99 Iria100 Aitupao101 Moeterauri102 Ako103 Ieakariki104 Te-Ariki-upoko-tini105 Tamaru106 Mata107 Teuaroa108 Taputapuatea109 Pa-te-Pou (d. 1855) [*Note: Cp. 73 Kamehameha III d. 1854]110 Te-Ariki-upoko-tini

Upokotakau (w)111 Taputapuatea

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. (20-

year/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 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].

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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 Atea’s 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

ali’i. 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 before Mangareva was settled. The native history accepts these names as those of gods and suggests that the human kings of Mangareva commenced with Tagaroa-hurupapa [Buck, Peter H., Ethnology of Mangareva, Bishop Museum Bulletin 157, 1938: 16].

On Mangareva this position of Atea’s junior line of ruling chiefs is in a sequence of descendants

for 33 generations (to 1900 A.D.):

1 Atea2 Keke3 Ha [Cp. Hawai’i, Haloa, grandson of Wakea]4 Hei5 Rogotope6 Pepeiuru7 Anua-motua8 Matagi-hakaparo9 Rikitea10 Tama-heka11 Rikigaro12 Tevero-o-te-ragi13 Hare-iti14 Te-ua-o-hahanui15 Touruga16 Oho-a-Touruga17 Iravaru18 Tamahaga (Te-rua-Iravaru)19 Ape-a-Tumapu20 Irahape21 Terikihou22 Viriga-o-Terikihou, f = Tekurou, m.23 Matara, f m. Meihara Tuarua, m. (of the senior line from Atu-metua)

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24 Pokau25 Ohokehu (Okeu)26 Te Makorotau-eriki27 Te Magi-tutavake28 Te Akariki-tea29 Te Oa30 Te Ma-teoa32 Te Ika-tohara33 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. Fa’aroa,

son of Atea and Fakahotu (Tahiti] and Ho’ohokukalani (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 therewere no tall trees from the beach to the foot of the mountain. Bare stood theland. 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 ofNono, Te Tupua and his sister Hua arrived in Mangareva from Rarotonga(italics mine)...Te Tupua had fought over land in his own country against agrasping chief named Epopo,and, having been defeated, he fled with hissister to find refuge in Mangareva. Hua married Nono, and some time afterhis sister’s marriage, Te Tupua returned to Rarotonga.” [Ibid.: 21]

Comparison with the Takitumu lineage (Rarotonga) shows Te Tupua listed in the 23rd

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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 Atea m. Papa (Rarotonga, Takitumu)2 Tauira3 Teaa4 Mua5 Eanga6 Unga7 Engi8 Niua9 Tamore10 Ru-roa11 Ru-poto12 Ru-maeaea13 Ru-tapa-tapaiaa14 Ueuenuku15 Ueuerangi16 Tu-ei17 Maru-i-te-rangi18 Tapu19 Angaie-maitu-rangi20 Tangaroa-tipu-ta-pe21 Te-Pou-o-te-Rangi22 Maro23 Te-Tupua...

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 Tupua’s 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 Buck’s admonition not to treat Atea as a person but a divinity when considering

ali’i 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, ari’i of Ra’iatea. 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 Tane’s struggle with Atea while sailing on his canoe with wife, ‘Aruru [which Hawaiians

would call Halulu, one of Kane’s white birds] across the sky brings back the celestial content into the

cosmogonic aspect of ancestry.

Tane turns to Ruanu’u, another son of Atea, who reminds him that Atea is Tane’s 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 rungaFakahotu te i raroAreare kura e Ru eKau mihi te tama.

Vatea the one aboveFakahotu the one belowTo hold the child RuIs love for the son in my heart.”

(Recorded on Vahitahi atoll, 1960)

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

Mai i Akea ua pahono ‘iaWaiho wale kahiko AkeaHe ahiahi kapu no AkeaNo Akea kahiko ke ahiahi...

From Akea was the land fastened togetherAkea remained unknown in ancient times,And evening sacred to Akea,To Akea of old belongs the evening

Ho‘i a iho no e Akea,Hanau Haloa ka maka o na ‘Li‘i...

Returned (Papa?) thus AkeaWhereby Haloa was born, the beginning of chiefs...

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‘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 earth’s crust,The place where Wakea dwells,Wakea lives at the foundation of Huli Kaiakea;

‘O Wakea, ‘O Luanu‘u‘O Kahiko ka lani‘O Akea ka lani...

Wakea, Luanu‘u, 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 Ruanu’u 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-to’o-ra’i,o Ru-ara’i-ra’i,o Ru-i-totoo-i-te-ra’i,o Ru-i-ta’ai-i-te-fenua e io’a ana’e teie no te ta’ata ho’i,

o Ru i tuha i te fenua i raro a’e i na oti’a fenua,te Hiti’a-o-te-ra,te To’o’a-o-te-ra,te Apa-to’ae te Apa-to’erau,e te Hiti-i-to’a,e te Hiti-i To’erau

The eyes of Atea glanced down on those of his wife, Hotu (Fruitfulness), and they begat Rute-to’o-ra’i (Transplanter-who-drew-the-sky), Ru-afa’i-ra’i (Transplanter-the-raiser-of-the-sky, Ru-i-totoo-i-te-ra’i (Transplanter-who-expanded-the-sky), Ru-i-ta’ai-i-te-fenua (Transplanter-who-explored-the-

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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 First-Maui. the “first priest in this world”Maui-roto Inner-MauiMaui-taha Side MauiMaui-poti’i Girl Maui ~HinahinatotoioMauiupo’ovaru Maui with eight heads (“same as Mauipufenua Maui of the earth clod)Mauiti’iti’i Maui (who drew up the sky, noosed the sun)

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 Ruanu’u-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 Ateato the Morning Star [Taurua po’ipo’i] (emphasis mine) A long Turritella shell drew out the

face of the sand of Atea to the evening star [Ta’urua ahiahi]. (emphasis mine) It was a prickly shell that drew out the face of the 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 [Ta’ero]” (emphasis mine) [Ibid.: 411]

Tane then called a little white sea-swallow [Pira’e-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-ra’i-fenua, who was conjuredto death by Rua-tupua-nui, became detached from the sky, and they fellaway south, and the great octopus became the land, which is Tubua’i[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 Havai’i [Ra’iatea], and was dedicated by Maui, the first priest, to the great Ta’aroa” (emphasis mine) [Ibid.: 413]

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“Then Ta’aroa placed as a right eye for Atea, Ta’urua [Venus]who runs in the evening...and Ta’aroa placed as left eye for Atea, Ta’ero[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, Mauiti’iti’i

(Ra’iatea, 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 Rumia” [Ibid.: 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.

1 Atea (from Avaiki) Papa [Rarotonga]25 Ru26 Aio79 Rangi80 Tetumu81 Te Aio

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.:

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1-2 27.3 + 27.3 = 54 + 1/32-3 54 + 27.3 = 81 + 1/33-4 81 + 27.3 = 108 + 1 = 109 [Pa-te-Pou ]4- 5 108 + 27.3 = 135 + 1/3 5-6 135 + 27.3 = 162 + 1/3 6-7 162 + 27.3 = 189 + 2 = 1917-8 189 + 27.3 = 216 + 1/3 [2,160 years = precession]

8-9 216 + 27.3 = 243 + 1/3 9-10 243 + 27.3 = 270 + 3 = 27310-11 270 + 27.3 = 297 + 1/311-12 297 + 27.3 = 324 + 1/312-13 324 + 27.3 = 351 + 4 = 1 sidereal year = 35513-14 351 + 27.3 = 378 + 1/3 = 1 Saturn synodic cycle

14-15 378 + 27.3 = 405 + 1/315-16 405 + 27.3 = 432 + 5 = 437

[4,320 years =precession 2] 16-17 432 + 27.3 = 459 + 1/317-18 459 + 27.3 = 486 + 1/318-19 486 + 27.3 = 513 + 6 = 51919-20 513 + 27..3 = 540 + 1/3, etc.

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

Atea’s 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 Ta’aroa 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-Aiotribe consisted of 140 men, who accompanied Karika from Manuka (Manu’a) 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 northernportion of the island were always referred to as Nga-Aio” [Savage, 1962: 13].

“Manuka, one of the ‘Avaikis mentioned in tradition. Karika, theancestor of the Ngati-Makea-Karika famiy originally came from this island.According to tradition, this chief was forced to leave his home through warswith is cousin, Karika-Tuakana. After leaving Manuka (Manu’a), Karikasailed the seas and visited many lands. He finally arrived at Rarotongasome 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 thewhole of his followers, and, as the Ngati-Karika say, he died in an unknownland” [Ibid: 140]

“Manu’a. God of the underworld and the underworld itself. With Manu’a 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.]

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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 Hawai’i 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 Aukele’s lizard grandmother, Mo’oinanea, 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 (mo’o).

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-to-

east 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 Polynesiain 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, Mo’o-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; don’t 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; don’t 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 Lonoikaouali’i, 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 pa’u

of feathers and my feather kahili which shall act as your preserver when you meet your cousin.

She was Na-maka-o-kaha’i...”

44

Eventually the family left Kuaihelani and found the land of Kalake’e, of which Namakaokaha’i (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 Namakaokaha’i and goes off to the upper world to find the Water of Life of

Kane (Milky Way) Namaka-o-Kaha’i knows Aukele- as Kanaka-o-kai.

(2) Aukele becomes interested in Pele, Namaka’s younger sister, causing a rift between the

sisters, eventually leading to Pele’s departure from Borabora and her migration to Hawai’i to find a home

more suitable for herself and the Hi’iaka sisters.

The result is a sequel voyage from Borabora across the equator to the north on which

Aukele does not go, although Namakaokaha’i follows Pele,interrupt-

ing the journey off the southeast coast of Maui, causing Pele’s 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

1 Ku makou e hele me kuu mau pokii alohaKa aina a makou i ike ole ai malalo aku neiAe makou me kuu pokii, kau i ka waaNoiau ka hoe a Kamohoalii

5 Aeae, kau i ka nalu--He nalu haki kakalaHe nalu imi ana i ka aina e hiki aku ai;O Nihoa ka aina a makou i pae mua aku aiLele ae nei makou, kau i uka o Nihoa

10 O ka hana no a kou pokii, a KaneapuaO ka hooili i ka ihu o ka waas a nou i ke kaiWaiho anei o Kamohoalii ia Kaneapua i uka o Nihoa;

45

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

15 Huia iho nei ka waa a KamohoaliiE kii ana i ko lakou pokii, ia Kaneapua, i NihoaPili aku nei ka waa o Kamohoalii i uka nei o NihoaKahea aku nei i ko lakou pokii, ia KaneapuaE kau aku ma ka pola o ka waa

20 Hui iho nei ka ihu o ka waa o Kamoho-aliiHe waa e holo ana i NiihauKau aku nei o Kamohoalii i ka laau, he paoaE imi ana i ko lakou aina e noho ai o KauaiAole nae i loaa

25 Kau mai la o Kamohoalii i ka laau he paoaOahu ka ainaIa ka ana iho nei o lakou i AliapaakaiAole nae he ainaKe ku nei makou e imi kahi e noho ai

30 A loaa ma PeleulaA Kapoulakinau ka wahineA loaa i ka lae kapu o MakapuuIlaila pau ke kuleanaImi ia Kanehoalani

35 A loaa i ka lae o MakahanaloaHe loa ka uka o Puna;Elua kaua i ka kapa hookahiAkahi au a ike--haupu mau, walohia waleE Kanehoalani e-e

40 E Kanehoalani e-eAloha kaua!Kau ka hoku hookahi, hele i ke ala loaAloha kana kuku kapa a ka wahine!He wahine lohiau, nana i ka makani

45 He wahine lohiau, haupu mai oloko!Aloha, Oahu e-e!

E huli ana makou i ka aina mamua aku,Kahi a makou e noho aiAloha o Maui, aloha e!

50 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

46

55 A makou e noho ai a mau loa aku;Ke ala a makou i hiki mai ai,He ala paoa ole ko Kamoho aliiKo Pele, Ko Kanemilohai, ko KaneapuaKo Hiiaka, ka noiau, i ka poli o Pele

60 I hiki mai ai.[From Emerson, Nathaniel B., Pele and Hi’iaka, 1915]

1 We stood to sail with my kindred belovedTo an unknown land below the horizon;We boarded, my kinsmen and I, our craft,Our pilot well-skilled, Ka-moho-alii.

5 Our craft o’ermounted and mastered the wavesThe sea was rough and choppy, but the wavesBore us surely on to our destined shore--The rock Nihoa, the first land we touched;Gladly we landed and climbed up its cliffs

10 Fault of the youngster, Kane-apuaHe loaded the bow till it ducked in the waves;Kamohoalii marooned the ladLeft the boy on the islet NihoaAnd pilot well-skilled, he sailed away

15 Till we found the land we christened LehuaKamohoalii turned his canoeTo rescue lad Kane from NihoaAnon the craft lies off Nihoa’s coast;They shout to the lad, to Kaneapua

20 Come aboard, rest with us on the polaKamohoalii turns now his prow,He will steer for the fertile Niihau.He sets out the wizard staff Paoa,To test if Kauai’s to be their home;

25 But they found it not there.Once more the captain sails on with the rod,To try if Oahu’s the wished-for land;They thrust in the staff at Salt Lake Crater,But that proved not the land of their promise

30 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

35 And found him at MakahanaloaFar 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?

47

40 O, father Kane, where art thou?Hail to thee, O father, and hail to me!When rose the pilot star we sailed awayHail, girl who beats out tapa for women--The homecoming wife who watches the wind,

45 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!50 Farewell to thee, Moloka’i, farewell!

Farewell to thee, Lana’i, farewell!Farewell to thee, Kahoolawe, farewell!

We stand all girded for travel;Hawaii, it seems, is the land

55 On which we shall dwell evermore.The route by which we came hither,Touched lands not the choice of Paoa‘Twas the route of KamohoaliiOf Pele and Kanemilohai

59 Route traveled by Kaneapua 59 And by Hiiaka, the wise, the darling of Pele60 Who came here.

Comparative Summary:

The genealogies of West Polynesia trace Kaitu’u (~Aitu ~ Aiku) , ancestor of Aukele-nui-

aiku [Hawaii] ) to Uvea, from which the Kaitu’u 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 Kaitu’u of ‘Ubea, known to all the people of Rennell

and Bellona and venerated by all of them except those few belonging to the Taupongi

clan....Kaitu’u died of old age on Bellona, and was buried at Peka...[Elbert, Samuel H.

and Torben Monberg, From the Two Canoes: 52-60, 173, 199].

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 (Hawai’i) papa helu recitations listing Mua

within a larger chiefly lineage descending from Lai’ila’i (with Ki’i 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

Kupololi’ili-, which is sectioned into Kupo- and Polo within Kupolo-Li’ili.

Altogether they are part of a line of titled chiefs that continued as Kupolo-li’ili-ali’i-mua-

olo’ipo descending from La’ila’i (wahine) and two husbands: Kane, a god, and the other, Ki’i, a man.

The line from La’ila’i (wahine) descends from her first son with Ki’i (kane), Kamahaina who

marries her daughter with Kane, in the generation after her. [*Cp. Tamafaiga’a [Samoa]. This begins the

senior line of chiefs from Ki’i’s son (Kama-haina) and the junior line with Kane’s daughter, Hali’a, from

whose son (grandson of Ki’i and La’ila’i), Loa’a in the third generation starts a papa helu recitation of 400

generations until Maki’i. [*Cp. Maki’i-lohelohe, a ritual in the luakini temple].

(3) The Kumulipo Geneaological Recitation from La’ila’i, Ki’i, and Kane

La'ila'i calm Ki'i (1) first man Kamahaina

Kane (2)male god Hali'a

49

Kamahaina Hali'a recollection

Loa'a obtain Nakelea purification rite

Le do no work Kanu plant

Kalawe carry Kamau continue

Kulou bow, kneel Haliau carry, time hali-au

Nau come, go,chew Kale do no work ka-le

A'a dare Hehe bird, laughter

Pulepule prayer Mai here mai, chew

Nahu bite Luke ? nahu, birth pain

Pono right, just Pono'i one's own

Kalau leaf thatch Maina wrath 'ina, birth fluid

Kulewa move in space Kune ku-, stand

Pou post, pillar Kalai carve

Poulua post pit Kukulukulu build Kukulukulu, pillar stars, Antares

Pae row, heiau Ha'a'a friendship ha, stem; a'a, fibrous

Paeheunui great wings Ki'eki'e high

Hewa time Kulu raindrop, dewdrop

Maku firm Niau coconut midrib

Wala tilt backwards Kunewa reel, stagger

Piha full Pihapiha filled

Mu silent Kuku put up, stand kuku, thorn

Nawai sound, waters Hele go hele, tie

Wawa sound, channel Hanehane life, spirit

Kua'i back, supreme 'A'anai rub, polish

Lu'u dive, dip into Lu'ule'a lu'u, dive -le'a, clear

Mai come toward Mai'a banana

Mai'a banana Paua bivalve, mussel

Lana float Kilo gaze, observe

Lanalanafloat, rope Paepae level platform

Pulu sennit, tinder Lepe'a ? pulu, wet

Puluka drenched Lelepe lele, leap; pe, drenched

Pulukene drenched Lelekau leap, set

Pulumakau drenched Lelemau leap, continue ma'u, damp

Pulukea drenched Umala sweet potato mala, garden

Nekue rub Mahili braid

Nakai seas Napo'o heads ka'i, lead

Kuleha do no work Maka eye, face, bud

50

'Ike see, know 'Ao'ao side

Mala garden Hui meet, join

Malama moon, month Puiki gird on malama, care for

Eho mark boundary Pulama warm

Ehoaka 2nd moon Pulanaia floating object

Ehoku full moon Malaia peace

Keoma round adz Haho'oili inheritance oma - nurse at breast

Kinohi decorated Muala ? mua - first

Ponia anointed Luka luluka, peace lukaluka/lupalupa, luxuriant growth

Meua meu, track Mamau mau, continue ma'u, damp

Meualua track, pitted Maukele damp, wet 'alu, slack

Ho'olana to float Ho'ohuli to turn

Ho'omeha single Memeha solitary

Pula joint, shoot Kua back

Kuamu silent Kuawa shout

Ko'u damp Ko'uko'u damp ko'u, speak

Meia ? Pekau wing

Kawala scattered Mahuli turn

Huli turn 'Imi find

Loa'a cp. Loa'a,4 'Oli'oli bright

Huhu termite larva Le'awale joy. clear

Makuma dark clouds Manoa broad, free from tabu

Manomano many Lauahi fire-branch

Kini many Mau continue

Leha do no work Maua continued

Pua flower, flock 'Ena red

Pua'ena red flower 'Ena'ena burned red

Wela hot Ahi fire

Maiko sugar cane Kulewa space, air

Maikokahi sugar cane Kuakahi greatgrandparent

Maikolua sugar cane Pahila iholena banana

Hilahila shy Ho'ohila to embarass

Kelau leaf Lukau taro leaf

Paio battle Haluku slaughter

Paia wall Kalaku proclaim, release

Keala path Kealaula dawn

Piao fold, waves Naia nai'a, porpoise na'i, conquer

51

Niau move silently Kekumu source,basis niau, sail quiet

Launie bare of leaves Huluhe feather, brush

Mono ? Pa'a firm

Hekau anchor Kaili take

Ho'opa'a to fasten Ha stalk, 4 ha, exhale

Kalama lamp Kapala smear

Helu list, count Namu mumble

Paila birthmark Opuopu filled, as calabash

Halale noise Malu shade, peace

Maile vine Kalino tie

Ma'oki cut Hulahe joy

Kaiwi bone Iwia bone

Kulea successful Kulia strive

Makou red, sunburn Koulu succeed ulu, inspiration

Iau current, time Mahea hea, call he'a, reddish

Iaka shadow Meia ?

Makili waterdrop Lulu peace

Heamo carrying pole Lou hook

Heamokau carrying pole Makea ? mahakea, uncultivated land

Pu'ili grasp Apomai grasp pu'ili, bamboo rattle

Pu'ili'ili pebbles Li'ili'i small pu'ili'ili, pebbles used in divination

Pu'iliaku grasp Heleihea where go?

Mokukapewa cut tail Na'alo ? 'alo, evade

Mokukai'a Milky Way Naele crevice

Piala ? Heleua hele, circuit ua, rain

Kiamo carrying pole Komo enter

Koikua on the back Keaho breath ko'i, adz

Koiele restless sea Kauhi fishing canoe

Pa'ele blacken Peleiomo 'iomo, 'iamo, leap into water

Keomo lid Omoomo 'omo'omo, oval 'omo'omo, ridge, crest

Hulimakani wind turn Nanailuna look abov

Nanaikala look at sun Haipule pray, prayer

Kalawela hot sun Kalahuiwale sun only

Kealakau path Hoku star

Kamau continue Meu track, trace meu, blunt

'Opala trash, ripe Wene thread

Hali carry Halima ha, 4 lima, hand, 5

52

Haliluna carry above Halilalo carry below

Halimau carry on Halelo coral spires lelo, tongue

Halipau end carry Muakau set first mua, front, forward

Nunua crowded Nene'e move sideways

Nananaka turtle's back Leleio hawk flight nana, observe

Oamio narrow channel Ololi narrow mio, move swiftly, as water

Omiomio tapering Wiwini sharp omiomio, swift

Aila scorched Kukala rough

Ailamua front Heia snared hei, net

Ailakau rise, hang Hele go, bind

Ailapau finish Kaiwi bone

Manu bird Heleupa open and shut

Lilio tie tight Makini spears tied

Leheluhe pout 'Aina meal

Kelemau navigate Hinapu fall

Kaumauhang,continue Puoho startled

Kaukahi hand, one Maele numb

Mauka upland Kai sea

Ohi gather Laulau leaf wrapping

Ikamu silent Namu silent ones

Kalu sedge Moena mat

Kalukalu sedge Hilipo braid

Lipo darkness Nao tapa ridge

Lipowao forest darkness Naele crevice

Pili cling, relation Aiku officer, rank

Pilimau cling, relation Maumaua continued

Kahale house Mua men's eating house

Kahale'ai eating house Nu'u zenith women's eating house

Lawai'a fishing Kaio 'io, hawk

Mauaka shadow Lehu many

Wana sea urchin Kala rough

Wanawana spiny Wanakau rays (as of sun)

Wanakaulani rays of sun Melu soft

Wanamelu soft rays Hulili bright

Kaulua February Kaohi restrain,control

Walaau converse Eiaau move wa, time

Hanehane spirit Hahane life, spirit

53

Hawane loulu nut Kuamu silence

Heleau go, time Maaku sling, slingstone

Hulimea turn, reddish Aiko eat sugarcane

Hulimua turn front Newa club

Ewa irregular Ewa'ewa irregular,

Omali string, tie Malimali tie

Huelo tail Kaka'i stretch taboo cord at entrance of chief's house

Niolo tall, straight Eiaku stand

Pilimai cling, relation Kona southwest

Keanu cold Peleau volcanic flow

Kaio hawk Pueo owl

Haluaka loosen, stretch Kaolo back and forth

Kapuhi blow, eel Mula mu, silent

Ehio lean, slant Emio swift

Kaka'i stretch cord Alaka'i lead

Amo carrying pole Ko'iko'i weight

Amoaku bear away Kuwala upside down, fall backward

Helemai come here Heleaku go away

Onaho hollow Keanali'i cavern

Piliko'a cling coral Ukuli'i coral polyp

Mahinahina grey shine Halepo'i breaking wave

Po'opo'o furrowed Nawai water

Omana branch Manamana branching

Omanaio ? Huluheu down, fuzz 'io, hawk

Manainai needle Malana'i southeast wind na'ina'i, conquer

Huluemau ? Ka'alo pass by hulu, feather

Kaluli sway, swing Pau finish, end

Nakino bodies Kinohi adorned

Nakinolua god bodies Ewalu 8

Ukiki thin Eau current, time

Uli dark Uliuli dark, black

Mele yellow Melemele yellow

Lanai shed Po'i cover

Hao force Au time, current

Pakaikai pound bait Puehu scatter

Moana ocean Hilo twist

Hulu older relative Makali string, tie hulu, feather

54

He swish Hoeue stir up

Makilo observeMoi threadfin mo'i, high chief

Naua slow Upa back and forth naua, recite pedigree

Ua rain Hama ?

Peleu extended Hamahuna stalk of mahuna taro

Mahina moon Hina grey, shine

Mahinale moon +le ? Ulukua disturbed

Mahinalea moon + lea? Palemo moon visible in daylight

Pipika cooked yam Kuhinu shiny

Mahele divide Pu'unaue move sums, add

Kaohi restrain Kaohiohi hold back chant style

Kona southwest Konakona strong, muscular

Iho descend, go down Pelu fold

Kula'a prod, pierce Mailu insignificant, trifle

Kuamau'u grass Holehole strip, rasp

Pahili braid Halulu shake

Keia dignified Luluka peace

Makioi fold Meihiolo lean, slant

Helehele bind, tie Pineha ? ha, stalk

'Aukai sail, swim Milo twist, swirl

Moekau midnight Helemau continue on

Huluau feather, hair Pulama warm hulu, esteemed older relative

Melemele yellow Milokua twist, back

Kumuniu coconut tree Pilia cling pili, relation

Amoi high chief Akua god mo'i, remain in one place a while

Kunewa stagger Hulema ?

Pahilo braid, twist Piliaiku cling, spirit

Napo'i cover Ka'ale wave, billow

Kulana stance, rank Nawa shout lana, float

Kakau tattoo Po'ipo'i cover

Holeha rasp, strip Hulupehu feather pehu, swollen

Pa'ani play Malana'opi fold

Lewa space, air Kukelemio flow swiftly

Pihaulu inspiration Ho'iha ho'i, indeed ho'i, return

Kelewa'a navigate Kinohili braid

Kakio running sore Hiliha 4-ply braid

Hulipena turn Miko salted

55

Mokiweo seeds Pakala rough skin moki, wrap

Kapalama lama fence Kepo'oha 4-headed

Kapalamalama lama fence Kepo'olimaha 4x5=20

Wikani strong Kamakolu thick, as clouds

Kapehi throw Kaluku'u kalu, sedge ku'u, let down, release

Hiwa sacred black Kahiwahiwa sacred black

Pano jet black Kakaliholiho fiery

Opelau 'ope, bundle Maha side of forehead

Mahilu adorn Kaene ?

Ho'olewa swing Waiau current

Kumau stand Kahaka perch, shelf haka, empty space

Papalele altar Kukala rough

Haole white Kuwahine female

Makua parent Kaluakekane second male

Leho cowry Holomau sail on

Opikana atmosphere Nahenahe gentle

Helemaka beginning Liko bud leaf

Kukuhale build house Hinaulu fall

Pohakukau rock Hinamai fall

Helua pit Kalani sky

Komokomo enter Malie calm

Po'ele'ele black night Ho'olua north

Nuku'ele'ele black beak Papakele unsettled ground

Mama light, fast Papakapa tapa board

Hamama shut Malele scattered

Kuemi reduced Kulua 4th moon

Opiliwale cling, relation Kapoulena yellow post

Ahulimai turn Mahinu'ele shine black

Maikomo enter Pelemau lava

Hununu fold Kamanu bird

Ho'olohe hear Nawaikaua war temple

Kumaua damp Kulukaua rain

Ko'iko'i heavy Hau dew, frost

Mau'awa 'awa Kolokolo crawl

Kelelua go double 'A'a Sirius

Mukana smacking Mahiopu to dig

Mahili braid Wili twist

56

Kukona southwest Naka shell naka, patterned back

Kanawai law Hapele soft

Lohilohi slow Hapeleau soft stem

Apikili soft spot Nohilo twist

Ho'omaku firm, hard Nohalau shed

'Olepe hinged Makau hook

Kala rough Heleana hele, go ana, buff

Hulipau end turn Hulimakeau turn tide

Makohi dig Hulimakele turn soil kele, navigate

'O'opuola goby fish Nahalau work houses

Niuhuli whirl Nakuli'i roil, as water

Ohao force Nakumau wallow

Nu'u zenith Helemai come to

Lena Sirius Palemo moon in daylight

Ahiahi evening Opihi limpet

Ahiahihia evening Ounauna hermit crab

Ahiakane Kane moon Wanaku sea urchin

Ahiakapoloa long night Kikala rough

Ahiakapokau evening, night Hapu'u knot, fern

Ahiakulumau 17th moon Makani wind

Ahiakamake low tide Kilau ti leaf

Ahiaka'olu cool evening Honika kiss

Pohinakau nightfall Hilahea timid

Moulikaina spirit Ho'omaka begin

Ho'oku stand Nanana insect, spider

Manaweulani herbage Laukunu lau, leaf kunu, broil

Ho'omailu insignificant Puluea perspire

Mailu insignificant Lehuane ane, breath lehu, 400,000

Polehua dusk Keahu altar

Pu'ulele remove lump Noelo seek to know

Hamohulu anoint Noe'ula red mist

Iamama close prayer Noenoe misting

Kuinewa stagger Pilimau'u cling grass

Holopulau sail many Hinakona fall westward

Makanewanewa staggering Helepuau go together pu'au, ti leaf stem

Melia honey Melemele yellow

Humuhumu triggerfish Palamau ripe

57

Ukianu cold wind Nenue rudderfish

Ukinala irritated Ilimaka eye fold

Ukikamau continue Keohoko hair

Ukilelewa windy Laumeki barbed spear

Ukinahina cold wind Nilea weak

Ho'opulu damp 'Olo'olohu back and forth

Nahiole no fire Kealapi'i climbing path

Mukiki sip, suck Makino folded

Kiola throw Iaia while

Mulemulea warm, bitter Helelu scattered

Kukawa time Maika'iwa storm petrel

Kamio flow swiftly Molemole smooth

Ho'omu quiet, silent Unauna hermit crab

Hailau broken leaf Pamakani blow wind

Ho'omauke'a criss-cross Muli behind

Pulune wet Kahe flow

Kuaua rain Wailuhi fatigue

Moeiho lie down 'Imihia found

Manu'ala bird odor Kawele string, tie

Kolealea play Kauwewe ti leaf covering

Hilohilo twist Hokelona sign

Maluipo calm night Hoki'i to get

Awaia pull line Milo twist

Ho'ohinu to shine Ohouma call

Eapu appear Uluoha sprouting

Ialo front Makalewa in air

Heiau temple Pi'ioha sprouting

Hei'aumana net Ho'ohiwa sanctify

Pulemo ? Maluolua furrowed

Kaukeoa rafters Hi'ilei'ia thrown

Helemua go forward Kuainea hardship

Kalele lean on Wamakona hard

Paepae paving Limaauki ti leaf stem

Keoa rafter Puameli flower

Kapouhina pillar Kuamaulu stiff

Kapouhinaha 4-pillarsHoku'a'ala star

Ho'opi'opi'o to arch Pi'onu'u arch zenith

58

Ho'opi'oaka arch Pi'oanuenue rainbow

Ho'olahalaha spread Pulau many

Ho'omahilu adorn Makua parent

Nanewa stagger Peleuwao peacemaker newa, cudgel

Nanawa'a see canoes Oma adz

Ho'okilo observePilikamau pili, cling, relation

Kumeheu track Leleawa altar

Leleiluna altar above Mainahu bite

Halekumu foundation Kimonaue move pebbles divination

Halepaio battle house Holio tie tight

Halemoeanu sleep house Ke'oke'o white anu, cold

Haleluakini temple Mali'i tie, string

Halekuamu silent prayer Noio noddy tern

Ha'iola life prayer Lauhala hala leaf

Kalelemauliaka spirit house Miloha 4-ply cord

Ko'iniho toothed Naku reed

Po'oku head Paleamakau ward off fear

Hale'imiloea house wisdom Hilohilo braid, twist

Pani'oni'o dotted, spottedLiho fiery

Kealakike'e crooked path Maiau paw, nails

Oiaku more, sharper Kaniho tooth

Huini thin, narrow Naihu nose

Pa touch Aiano control

Pana divide Koliau string

Panakahi 1 Aliaoe wait

Paikekalua 2 Piliwale cling

Pu'ukolukolu 3 Heleiamai tie knot

Napu'u'eha 4 Ho'okonokono require knots

Palimakahana 5 Helemaia tie

Waiakea water Hepahuno drumbeat?

Kaeamauli turtle shell? Eleiku east

Kokoiele net? Maumau continue

Kaholokaiwa 9 Heoioi more

Kalelenohinalea Aluaku slack

Panaakahiahinalea 1 Helule count, list

Panaikaluakahinalea 2 Painaina pebble

Puukoluakukahinalea 3 Noakawalu free

59

Napuuikahakahinalea 4 Piliamoa pili, wand

Palimawaleahinalea 5 Manu bird

Akahiakaea'akilolo 1 Lelekeamo carrying pole

Paluaakaea'akilolo 2 Kelekeleao steer, navigate

Puukolukaea'akilolo 3 'Umikaua 'umi, 10

Puuhakahaa'akilolo 4 Mailo ilo, sprout

Puulimakaeaaakilolo 5 Nihohoe toothed

Akahike'ewe 1 Paliiuka upland cliff

Paluake'ewe 2 Paliikai sea cliff

Paukolu 3 Maka'imo'imo wink, twinkle

Puuhake'ewe 4 Lauohokena hair

Pulimake'ewe 5 Piu put out, as light

Waiakaeaka'ewe 6 Nahinahi fires

Kamauliakaewe 7 Kameha'i body part

Koieleakaewe 8 Ulupo night increase

Kuaiwaakaewe 9 Newaiku stone club

Henahuno 10 Puhemo untie, loosen

Panakahikenahu 1 Lahilahi gentle

Panaluakenahu 2 Kaukeahu altar

Panakolukenahu 3 'Ulalena yellow red rain

Panahakenahu 4 Eiawale here

Lewelimakenahu 5 Konukonu exact center

Paakaeaakenahu 6 Uli string, tie

Omaulikenahu 7 Na'ina'i shorten

Koielehakenahu 8 Pilomoku pilo, a shrub

Kuaiwakelekenahu 9 Nahae split

Hekaunano 10 Welawela hot

Papio surgeonfish Lo'ilo'i taro wetland

Manu'akele great Manu'a Kealo front, face

Kaunuka shrine Kukamaka face. eyes

Maki'i temple ritual Auhe'e fleet departs

Kupololi'ili li'ili, cord, tie Ha'ihae break of day

(Kupolo lineage)

60

(4) The Kumulipo Papa Helu Recitation of Kupololi’iliali’i-mua-olo’ipo Lineage

[Genealogical Fragment, from 189th generation after La’ila’i, Ki’i, and Kane]

Makilo observeMoi threadfin mo’i, high chief [189]Naua slow Upa back and forth naua, recite pedigree [190]Ua rain Hama ? [191]Peleu extended Hamahuna mahuna taro stalk; mahuna, scaly skin [192]Mahina moon Hina grey shine; goddess of the moon [193] Mahinale moon +le ? Ulukua ? Kaiokahinali'i, deluge 1 [194]

[Hinali’i, Capella in Auriga]Mahinalea moon + lea? Palemo moon visible in daylight [195]

[Genealogical Fragment from 399th generation after La’ila’i, Ki’i, and Kane]

[*Note: The Mua generations are from 667 to 738 = 71 generations of the chiefsof Kupolo-li’ili-ali’i-mua-olo’ipo]

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

Kuaiwakelekenahu Nahae [398]Hekaunano 40 Welawela hot [399]

[399 = 1 Jupiter synodic cycle]Papio surgeonfish Lo'ilo'i taro wetland Kaiokahinali'i deluge (2) [400]

[Kaiohinali’i tsunami (2) = 399 - 194 (Kaiokahinali’i 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 Manu’a] [401][Cp. Manu’a, an island (with Ofu, ‘Olosenga, and Ta’u); Cp. Manu’a,God of the underworld and the underworld itself. With Manu’a 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 shrine Kukamaka face. eyes [402]

Maki'i temple ritual Auhe'e fleet departs maki'ilohelohe [403]

Kupololi'ili li'ili, cord, tie Ha'ihae break of day Kupolo + Li’ili lineages

Kupoka ? Milio tie, delay Kupo, title (?) [405]

[348 = 3 x 116 days = 3 Mercury synodic cycles in 1 lunar year = 354 days][351 days = 13 sidereal months = 1 sidereal year][365 days = 1 solar/tropic year][378 = 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 kanaha, split Hamunu kanaha, 40

Kupone'e night moving Naia porpoise

Kupohaha night groping Pakau wing of bird, flipper of turtle, fin of fish

Kupoko short Hemolua remove 2

Kupo-e round Naio wood. tree [410]

Kupou pillar, post Kelekele unstable

Kupolele lele, flight Hapulu stalk, fibrous lele, altar

Kupololo lolo, zenith Napulu fiber, fuzz

Kupolili lili, cold,mist Kuamo'o trail, spine mo'o, succession

Kuponakanaka naka, shell Mu'umu'u cut [415]

Kupohilili hili, braid Mo'onawe reptile, lizard nawe, move

Kupohalalu young fish Helua 2

Kupohelemai come Poiwa 9 nights [*Iwa, Jupiter]

Kupokalalau take Nana look at, observe

Kupolahauma laha, spread Nakulu dew [420]

Kupoli'ili'i small night Eiamae fade

Kupolona'ana'a protruding Lelehewa many flights

Kupolomaikau placed, set Kimopu kimo, pebbles

Kupolohelele flight Holi sprout

Kupolopa'iuma beat chest Kupolopauma beat chest [425]

Kupoloha'iha'i breaking up Luli sway, swing

Kupolokeleau navigate Makeamo carrying pole

Kupolonaunau chew 'Imo wink

Kupoloahilo twist Lua pit, crater

Kupolomakanui big eye Hulili bright [430]

Kupolomaiana here Manu bird

Kupolokahuli turn over Hulu feather, hair; esteemed older relative [432]

Kupololili cold,mist Namaka faces, eyes

Kupololililili cold, mist Pulupili wet, cling

Kupololalala slanting Naku push [435]

Kupolohalala big Ahi fire

Kupololuana relaxing Hoaka 2nd moon, crescent, hoaka, boar's tusk

Kupolola'ila'i calm Lelea prayer

Kupolola'iolo back and forth Hanau birth

Kupolola'imai calm here Ilimai reach here [440]

62

Kupolola'iaku calm there Ho'oilo winter

Kupolohilihili braid Makanalau many tens, forty tens = 400

Kupolomalimali string, tie Hulipumai turn together

Kupolo'ale billow, wave Leleiluna fly up

Kupolo'imo wink Holo'oko'a entire [445]

Kupolokalili flutter Uliuli dark

Kupolomene blunt Hiwauli sacred black

Kupolohulu older relative Kinopu body

Kupolohulilau turn leaf Makiao maki, fold ao, leaf bud

Kupolohulimai turn over Makiaoea fold leaf bud [450]

Kupolokamana'o thought Ewa irregular

Kupolokeweka ink Lukona lu, scatter kona, southwest wind

Kupolokulu dripping Eapa'ipa'i clapping

Kupolonehea rustling Hulihele turn to go

Kupolohaliu heed Maliu listen [*Spica,Virgo] [455]

Kupolonakunakupush Uliau steer

Kupolo'ololo back and forth Kio'io hawk kio, peep

Kupolo'ololi narrow Holeaku peel, rasp

Polo prayer Nolu soft Polo, titled chief (?)

Polohili braid Kau placed [460]

Polokau put, placed Uli steer, to tie uli, dark

Polouli dark Polo prayer

Polopolo purple Hamu eat; consume by fire mu, silent

Polohamu by fire Nini pour, as rain [464 = 4 Mercury]

Polonihi steep Ha'iha'i break up [Milky Way?] [465]

Poloha'iha'i breaking up Hei snare

Poloheihei snare Hanu'ai breathe, heihei, race, competition

Polohanuai breathe 'Ewa irregular

Polomahimahi farming Kolo crawl, creep

Poloaku pray to Malu'ape calm, peace [470]

Polomai pray to Pelepele soft

Eliakapolo close prayer Pua'a pig

Ekukukapolo set up Pua'akame lap up, as water

Halimakapolo 4x5=20 Uluea emerge, arise

Ho'opoloiho downward Hiamanu delight in birds [475]

Poloku prayer Paka pattering of rain

Polokane male prayer Leleamia fly, leap; altar

63

Polohiwa sacred black Halu soft, loosen

Polomua front, first Menea blunted

Popolomea reddish Miomio flow swiftly [480]

Popolohuamea purple black Omo bottle (gourd), Jupiter, 13th moon?

Popolokaia fish Lanaki tie

Polonananana spider, insect Manahulu fur, feathers

Polomakiawa fold La'ohe bamboo leaf

Poloanewa war club Peleaku soft, swollen [485]

Polohauhau cool Nanale bright

Polohehewa unrecognized Huamua first fruits, Jupiter (Hua 13th night)

Polomehewa time, chant Hewa time, chant

Poloula'a sacred Makolu thick clouds

Poloahiwa sacred black Hiwa sacred black [490]

Polo'ula reddish 'Ula red

Polowena red, hot Wena red, hot

Poloimu earth oven Mohalu 12th moon [Shaula, in Scorpius]

Polokakahia clean Kanakau in tens

Polo'i speak 'I'i speak [495]

Polo'i'i speak Hipa ?

Polohi-pa slow, shine Pepa ?

Polohi-pakeke rattling Meao daylight

Polohi-pakaka side door Lahiki sunrise

Polohihelehelelahiki sunrise Kahiki Tahiti, or Fiji (Viti) [500]

Polopaukahiki end Tahiti Ka'ahiki arrive [501]

Polohilele ? Haumea (wife of Ku, Wakea) [502]

Poloahaumea goddess/earth Ahiluna fire above, evening [503]

Poloahiluna above Kaumai on course

Polokaumai on course Kaulani sky course [505

Polokaulani on course Kamakani wind

Poloikamakani on the wind Ikai at sea

Poloikai at sea Kamehani unapproachable; crater (Ra’iatea)

Polokamehani tabu Maumau mau, to continue; ma’u, damp

Polomaumau continue Mauna mountain [510]

Polomauna mountain La'au tree, 18-20th moon nights

Poloila'au wood, tree Kanahele forest

Poloikanahele forest Kukulu build

Poloikukulu build Ho'omoe lie down

64

Poloiho'omoe lie down Hanahana work, warm [515]

Poloihanahana act, do Kahaiau offering

Poloikahiau 1 Luahiko 2

Poloikalua 2 Hiko ?

Poloahiko 3 Kaha 4

Poloikaha 4 Lima 5 [520]

Polohilima 5 Waiku ?

Poloaiku 6 Mauli ? 29th night of the moon

Polomauli 7 Koiele ?

Polokokoiele 8 'I'iwa 9 makaiwa

Polokuaiwa 9 Hemo hemo, remove [525]

Polohemo 10 Nahunahu bite

Polokina'u dark red Oli'iloa small

Poloki'i image Mano many

Pololi'i small Halula calm sea

Polowaikaua war heiau Pomea reddish [530]

Li'ili to tie Auau sticks, snare 'ili, cord

Li'iliauau sticks, snare Kamau continue ma'u, damp

Li'ilikamau continue Holiholi sprouting

Li'ilili'ili to tie Nanaahu see altar

Li'ilihalula calm sea Hole strip [535]

Li'ilimama light, fast Holehole strip

Li'ilimanu'a heap Pilimau cling, relation

Li'ilihakahaka shelf,empty Ho'ohene slope

Li'iliha tie stalk Iwiaku bone

Li'ilihemoaku untie Lanikama lani, sky [540]

Li'ilkaumai on course 'Iliuli dark surface

Li'ilaolo back and forth 'Olo'olo back and forth retrograde?

Li'ilipihapiha full Nu'unu'u zenith

Li'ilinu'unu'u zenith Helelima 5

Li'ilihelelima hands Auli tie, dark [545]

Li'iliau au, stalk Nolunolu soft

Li'ilimiha silent Haleakeaka shadow

Li'ilinania smooth Puluka drenched

Li'ilipelua folded Maluli swaying

Li'ilimahimahi cultivate Makauma stern of canoe [550]

Li'ilikaliaka shadow wait Nahili braid

65

Li'ilimeleau chant Poloa long night

Li'ilileoleo voices Popoko short night manu, bow and stern piece

Li'ililimanu tie bird Po'imo'imo twinkling

Li'ilikapili attach Poiauwale time, current [555]

Li'iliholowa'a sail canoe Poilumai scatter

Li'iliholomau sail on Poinanaia observed

Li'ilikalele depend Nanana observe

Li'ilikaili surface Nanaue move

Li'illipoipo night to night Nahuila lightning [560]

Li'iliwalewale coral slime Meia ?

Li'ilihanahana work, warm Kulaimoku calm

Li'ilihuliana turning Pihi blunt

Li'iliwahipali cliff Pililau leaves

Li'ilinohopali dwell cliff Ma'ele'ele darken [565]

Li'ilinohoana staying Kauhale houses

Li'ilikauhale houses Palia cliff

Li'ilipulepule spotted cowry Pule tabu period

Li'ili-la sun Halawai meet, zenith

Li'ili-hou new Leleipaoa rafters [570]

Li'ilikaki'i image Miliamau delay

Li'ili-kahuli turn Kulana stance

Li'ilihomole foundation 'Iwa'iwa fern

Li'ili-pukaua warrior Luna above

Li'ilililolilo lost Kaua war [575]

Li'ililanalana rope, lines Lilo lost

Li'ililanakila victory Kila majestic

Li'lina'au float Kilaua ti stalk

Li'ilimalana float Mana branch

Li'iliahula dance Lana float [580]

[580 = 5 Mercury]

Li'ilipukiu kiu wind blows Piko center

Li'ilipaluku destruction Hulikau season turn

Li'ilimaemae clean Pakapaka rain patter

Li'i'oki'oki cut Li'ili'i small [584]

Li'iali'ili'i chiefs Lilioma adz, oven [585]

Li'ikauli'ili'i small Manukele navigate by birds

Li'iakamama light, fast Mama light, fast

66

Li'iamama amen Paepae l evel platform

Li'ipaepae level, row Umu oven

Li'iumu oven Ki'i image [590]

Li'iluaki'i image posthole Kini many

Li'iluakini temple Lohi slow

Li'imolohi slow Nahele forest

Li'ikau'unahele forest greens 'Upa upa, carry on back

Li'iaupa back and forth Li'awa tie 'awa [595]

Li'imuli'awa muli, behind Newaku cudgel [596][Kaiokahinalii deluge 3 tsunami 3] [596]

Li'inewaku cudgel Mali string, tie

Li'ihomali tie Pulama warm

Li'ipulama warm Palama lama fence

Li'ipalama lama fence 'Ohinu shiny [600]

Li'iohinu shiny, anoint 'Omaka bud, beginning

Li'iomaka point, begin Olua pit

Li'ipau end Li'i Kaneiwa makaiwa image

'O 'A bright 'O Li'i small

Ali'i chief La'a sacred [605]

Ali'ila'a sacred chief Aka shadow, embryo

Ali'iaka shadow Mau continue

Ali'imaucontinue Ali'i chief

Ali'iali'i chiefs Pohea cloudy night

Ali'ipo'i cover Mi'i attractive [610]

Ali'ikono invite pahu drum

Ali'ipahu chief drum 'Ume draw out, haul

Ali'iumehaul Hala past; pandanus

Ali'ihala past chief Poniponi anoint

Ali'iponi chief anointed Kelenanahu ? [615]

Ali'ilanahu charcoal Ka'eka'ea smudge

Ali'ika'ea high brow Hohonupu'u turtle hill 'ea, rise up

Ali'ihonupu'u turtle nest Kaeahonu hawkbill turtle [618]

[+ Opu’upu’u, brother of Ali’ihonupu’u] [618]

Ali'ilehelehe lip Lehelehe lip

Ali'imakolu 3 Hinakolu 3 hina, fall [620]

Ali'inohouka live upland Mauka upland

Ali'ihimuhani move lightly Haui fall

Ali'ileleiona southward Lopiana rope67

Ali'iwala'au converse Kukeleau time to sail

Ali'ikuwala fall backward Mana'a'ala fragrance [625]

Ali'ikomokomo to enter Lupuhi blow scatter

Ali'iaku standing Ikuwa sound; November-December

Ali'inewa stagger Mania smooth

Ali'ikuhikuhi point out Lahulahu ?

Ali'ikilo observe Loa long period [630]

Ali'ikiloloa observe Pokopoko short period

Ali'ikilopoko observe Anana fathom

Ali'iemi shrink 'Ami'ami rotate

Ali'ikolo crawl Lepau finish

Ali'ihelu list, count Lepeake cock's comb [635]

Ali'iheluone count, list Malamu ? sand (one)

Ali'ipu'uone sand dunes Nahakea white taro

Ali'ikamanomano many Ho'ouli darken

Ali'ihukeakea fair skin Pololani broad sky

Ali'ipauku link Kalakala rough [640]

Ali'inana observe Huli turn

Ali'ikilokilo observe Kelea purification prayer

Ali'ikiloluna look up Halululu Halulu, Kane's white bird

Ali'ikilolono look up Kalahai fly kite; lono, thunder; Sirius

Ali'ikiloau time, current Kanamu mutter [645]

Ali'ikilohonua watch earth Heanaipu gourd

Ali'ikilouli see in darkness Ho'owili twist

Ali'ikilokai watch sea 'Ume draw out 'ume, wand

Ali'ikilonalu watch waves 'Ohi gather up

Ali'ikilohulu watch feather Pelapela decay [650]

Ali'ikiloahu watch altar Oheohe tall, straight

Ali'ikilomakani watch wind Malumalu shade

Ali'ikiloola observe life Lipoa seaweed ola, healing

Ali'ikilohoku watch stars Kanulau to plant

Ali'ikilomalama watch moon Nahele forest [655]

Ali'ikilomakali'i watch Pleaides Ho'opulu pulu, damp

Ali'ikilokau watch season Kakeli'i chief kau, course

Ali'ikiloho'oilo watch winter Hulu esteemed older relative

Ali'ikilona'au study anatomy Lono Lono, god of sound of thunder

Aliikaanamalama calendar Kea white [660]

68

Ali'ika'anaua pedigree Papahuli investigate, deliberate (council)

Ali'ikilomo'o watch lizard Mo'olio to tie

Ali'ikilokua watch back Kilohi gaze

Ali'ikiloalo watch front Anapu ana, measure napu, rise and fall (of sea, tides)

Ali'ikilohope look to rear A-a'a Sirius to south zenith star (Tahiti) [665]

Ali'ikilomua look forward Pehe canoe song [666]

Mua front, first Wanaku sea urchin, i.e. sun's rays [667]

Muapo night Haina offering

Muahaka emptiness Kulamau kula, plain mau, continue

Mualele altar Hilipo to weave; lele, leap, fly, surge [670]

Muakaukeha high head Keanukapu tabu

Muahale men's house La'apilo la'a, sacred;pilo, wood, shrub

Muahalekapu sacred house Ho'ohali carry

Muaanoano awe, dignity Naula redness

Muakekele mud Ipu gourd [675]

Muahaipu gourd stem Kahiko ancient one

Muakahiko ancestor Wa'awa'a furrowed

Muawa'a canoe Po'i cover

Muapo'ipo'i cover Helenaku features

Muakamalulu peace Kaukahi single canoe [680]

Muahele'i tied Lulu peace, owl

Muakohukohu suitable Mo'olelo tradition

Muakahukahu guardian Kapili cling, relation

Muaoma adze, oven Kahu tend cooking fires

Muanalu wave Anoano awe, reverence [685]

Muanaluhaki breaking wave Nalu Wave

Muanalupopo'i surf Poki'i youngest child

Muanalukalohe straight hair Nanaku roil, as water

Muanaluhaikakala toppling wave Moku sever, cut

Mualala slanting wave Ho'onahu bite, birth pang [690]

Muahaipu gourd stem 'Api'api fish gills

Muapule prayer Mahoa travel group

Muahanuala breathe fragrance Ahia faded

Muaikekele bog, swamp Mulemule warm

Muaipoipo night to night 'Akia shrub, wood [695]

Muakalaiki'i carve image Lena yellow; Sirius [696 = 6 Mercury]

Muakawa'a canoe hull Auhuhu shrub

69

Muaiopele lava rock La'aumele yellow wood

Mualopola canoe platform La'ala'au wood

Muapali cliff Wahine wife, woman, female [700]

Muahoopo stone foundation Kikana authority [cp. tikanga (Maori)]

Muaunu shrine Ui-a query, prayer

Muahai offering Kahuli turn; singing shell

Mualupe kite 'Eli'eli end prayer

Muakala forgiveness Mo'omo'o procession [705]

Muawekea weke prayer Kapu tabu

Muahilo twist Lau many

Muakahu tend fires Eiwa 9 iwa, Jupiter (?), makaiwa images (?)

Muakahukahu tend, guard Hiliahu braid, altar

Mau'ama'ama mullet Kaomi press [710]

Muaahilo twist Auwe wail, chant

Muaanoa free from tabu Olopule prayer

Mualealea prayer Ka'imai lead

Muainakalo taro Kinika many

Muaohupu fish catch Niniha criss-cross [715]

Muaikauka upland Niniahu pour altar

Muaikumuka foundation Moemole base

Muaikaunukukanaka male shrine Mokukaha cut; moku, district

Muaokalele depend Opilopilo odor, stench lele, altar

Muaokahaiku offering Mehei'a as fish [720]

Muaokahanu'u zenith Kamanuhaahaa manu image; nu'u, oracle tower

Muaokalani chief Leleamio move swiftly

Muamamao far Aumalani mamao - top of the oracle tower

Muanu'unu'u zenith Kahakaua rainfall anu'u, oracle tower

Nuaokamoi Mo'i image Holi sprout. holi, ask indirectly [725]

Muaokaha'i breaking up Ha'eha'e sun’s eastern gate (Kumukahi) [726]

Muaokeoma oven Mano many

Muaokekaha'i breaking up Opelele ope, bundle lele, altar

Muaoka'oliko bud leaf Ehu reddish

Muaokapahu drum Kapilipili clinging [730]

Muaokahana work Hapoe round stalk

Muaoakahanai feeding Hunu ?

Muaokaipu gourd Ohekeleheke, top ohe, bamboo

Muaumeumeke calabash Pukapu conch shell kapu, sacred

70

Muapo'i cover Ponouli dark [735]

Muaahuliau turn, change Lehiwa sacred black

Muaipapio arch Keleauma soft ground

Muailo'ilo'i wetland field Pohopoho concave [Lo’ilo’i 400 + 338 = 738]

Lo'imua taro patch Nanio summit

Loikahi 1 Pae row, level, foundation [740]

Loialua 2 Pililauhea reddish leaf; pili, cling, relation

Lo'ilo'i watery Manukoha bird sound

Lo'ikalakala old taro patch Kanaia smooth, calm

Lo'iloloi rules Naio wood, tree

Lo'ilolohi slow, delay Puhimaka puhi, blow [745]

Lo'inuilo'i big patch Kalino line, tie

Lo'ilo'ikaka clear Kalaniahu cloudy sky

Lo'iakama children Poepoe round, full

Loilopoe round Hiloauama braid

Lo'ilo'inui watery Uhuau groan [750]

Lo'ipouli dark night Moku eclipse (pouli)

Lo'imia found Leleiona sea to the south

Lo'iapele lava pool Haikala cramp

Lo'iahemahema awkward Nakulu raindrops

Lo'iakio sluice Kukala kala, pardon; thorny [755]

Lo'ialuluka peaceful Hi'ipoi cherish [756]

[756 = 2 Saturn]

Lo'iahamahamau silent Olo back and forth; retrograde?

Lo'i'oloolo back and forth Papa'a firm

Lo'ikolohonua crawl Hano honor

Lo'ipulau many Mahoe twins (Gemini) [760]

Mahoemua, September;

Mahoehope, October

Lo'ianomeha alone Kaloa long

Lo'ikinikini many Pokipoki deification

Lo'imanomano many Kinikahi 1 kini = 40,00

Lo'ilo'imai watery Holiolio tied tight

Lo'ilo'ikapu restricted Alohi bright [765]

Lo'ilo'ikala rough Aheaka aka, shadow; kala, forgive

Lo'ilo'inahu bite Niao edge of canoe

71

Lo'ilo'ipili cling, relation Wali mix with water

Lo'iahuahu heap up Waleho'oke push aside

Lo'ikulukulu dripping Nohopali stay cliff [770]

Lo'ipilipa fenced Nohinohi bright colors

Lo'ipilipili cling Mahealani full moon, 16th moon

Lo'ihalalu scatter drupes Palimu pond moss

Lo'ihalululu shake Kahiona features [775]

Lo'ilo'ilele leap Lukama children [738 + 38 = 776]

Lo'ilo'ipa fenced Kahikahi few

Lo'ilo'ipakeke rattling Waikeha high water

Lo'ilo'ipo night Manini pour, flow; fish

Lo'ilo'ipololo slow, delay Oamaamaku mullet [780]

[780 = 1 Mars]

Lo'iipololo slow, delay Hinalo [Wakea genealogy; son of Waia]

Lo'ikamakele mud Lahi gentle

Lo'ihialoa skilled Keleakaku shadow

Lo'imanuwa bruised Lahipoko gentle

Lo'ikalokalo prayer Pauha t high [785]

Lo'iihi'ihi clover Kaheka pond, pool; 'ihi, majesty

Lo'ihilimau braid Pi'opi'o arch

Lo'imoemoe lie down Ho'okaukau placed, set

Lo'ipilopilo smelly Ho'iloli narrow, change

Lo'iko'iko'i heavy Puapua blossoming [790]

Lo'iko'i'i'i fresh Mahiapo cultivate at night

Lo'iloloilo slow, delay Kulukau kau, midnight

Lo'iloloilo slow, delay Kupe'e nerita shells

Lo'iloloikapu slow, delay Kealanu'u lolo, nu’u, zenith

Lo'ilalolo slow, delay Kinana nesting place [795]

Lo'ilo'inaka shellfish Pulelehu many

Lo'ilo'ila sun Milimili slow, delay

Lo'ilo'ikope'a Southern Cross Apoapoahi evening [798 = 2 Jupiter]

Lo'imaumaua continue Pola canoe platform

Lo'ikuki'i image Houpo diaphragm, equator? [800]

Lo'imanini pour Kakiwi l ong-beaked nectar-sipping birds

Lo'ipukapuka openings Polinahe gentle bosom

72

Lo'iomilu underworld Ipulau gourd leaf; 'omilu, insignificant

Lo'iomiliapo slow night Nahawiliea twisted shell

Lo'iomakana gift Ho'olaumiki swift, quick [805]

Lo'iokanaloa Kanaloa, god Palahalaha flat, i.e., wind compass

Lo'ioki'iki'i gotten Hulikahiokeoma turn over oven; (Aldebaran)

Lo'iihi'ikua carry on back Kahiliapoapo hili, braid; apo, circle

Lo'iihi'ialo carry in front Kaheihei snare, race (competition)

Lo'ikanaha naha, split Hilipalahalaha flat braid [810]

Lo'iikeluea loosened Apuwaiolika drinking cup

Lo'ipilihala pandanus Ohiohikahanu breathe in [812= 7 Mercury]

Lo'iomalelewa'a canoe fleet Palakeaka shadow

Lo'ii'ele'ele dark, black Mimika press

Lo'ipo night Kilika fine rain

Pola'a sacred night [Kaiakahinali’i deluge (4)] [816 La’ila’i-Pola’a]

73

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

La’ila’i (w), wife of Kane, lived in Nu’umealani [Kumulipo]. [*Note. La’ila’i isnon-existent in other cosmogonic genealogies, i.e., the Papa/Wakea]

Ki’i (k) [Kumulipo], husband of La’ila’i and father of Kamahaina (k) [who married Hali’a (daughter of Kane and La’ila’i) Ki’i (k) was probably from the Marquesas Islands [Cp. Tiki]. [*Note: This Ki’i is Ki’i (1). Ki’i (2) is the father of two brothers of themigrations, Ulu and Nanaulu, descendants of Wakea].

Kane (k), [Kumulipo] husband of La’ila’i (w); father of several daughters:

Hahapo’eleHapopoMaila (Lopalapala, ‘Olohe)Hapone’eakuHapone’emaiLa’iolo (w)Kapopo (w)Po’ele’I (w)Po’ele’a (w)Hali’a (w) m. Kamaha’ina (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 Ka-pakapapa-ua-a- Kane [Kumulipo]

Maila (w), daughter of La’ila’i 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 Hawai’i, 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.

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Haumea (w), mother of Namaka-o-Kaha’i and Pele (w);

Haumea’s homeland was in Kalana-i-Hauola in Paliuli, in Kahiki-ku (Tahiti- nui)Haumea lived in Nu’umea in Kukuiha’a, of Mehani, and in Nu’umanoanoa of

Kuaihelani in Paliuli [Kumulipo].

Haumea went to the land of Lua, [‘Oahu] who lived in Wawa’u.

Lua (k), lived in ‘Olohelohelua; Haumea went to Wawa’u, where Lua lived [Kumulipo];Lua lived in Wawa’u.Lua also lived in Ka-honua-a-Kane-i-Kaho’olewa, 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 Hawai’i-nui-kua-uli-kai’o’o

Kapo (w), sister of Pele, was already living in Waimanalo, O’ahu when Pele reached Hawai’i.

‘Aukelenuiaiku (k) was born in Kuaihelani, went to Holaniku (and Holani-moe) and on to Kalake’enuiakane (homeland of Namakaokahai, sister of Pelehonuamea).

[*Due to the presence of the salt- water crocodile (Mo’oinanea), thisKuaihelani 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 Hawai’i (north) [Chant of Pele/Kamohoali’i] in order to escape her sister (Namaka-o-Kaha’i)

Hawai’iloa (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 Kaha’i went there to get him.

;

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(2) The ‘Olopana Migrations to Maui and O’ahu

“...Among other southern families of note who arrive at the Hawaiiangroup during this migratory period, though now it is impossible to place them in their proper order...

Kalana-nu’u-nui-kua-mamao, Humu, and Kamaunu-a-niho,

...who came from Kahiki (the southern group) and landed at Kahahawai in Waihe’e, Maui. Aumu /sic/ [Humu] returned to Kahiki, being discontentedwith 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 Ko’olau, O’ahu. To this Olopana is attributed the Heiau of Kawaewae at Kaneohe, O’ahu...” [*Note: Not ‘Olopana, brother of Mo’ikeha, grandson of Maweke, on a later migration].

“‘Olopana’s brother Kahiki’ula 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 Kamapua’a, 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 Kamapua’aa. He is reported to have been the son of Kahiki’ula (‘Olopana’s brother) and Hina, ‘Olopana’s wife.”

“He offended his uncle ‘Olopana and rebelled against him, andafter various battles was taken prisoner and condemned to be sacrificed but bythe 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 Kamapua’a left Oahu and went to Kahiki, where he married, and, acquiring renown for his prowess, dwelt a considerable time” [Fornander,APR: 2: 43-44].

[Genealogical Fragment]:

Kalana-nu’u-nui-kua-mamao (k) m. Kamaunu-a-niho (w) Hina (w)

Hina (w) m. ‘Olopana (k) Kahiki-o-honua-kele (k)

m. Kahiki’ula (k) Kelekeleaiku (k)Kamapua’a

Kamapua’a (k) m. Pele (w) ‘Opelu-nui-kauha’alilo (k)

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This tradition places Kamapua’a in Hawai’i with Pele except that she came to Hawaii on her own

canoe with brothers and sisters, having left Borabora behind. While in legend (ka’ao) they exist in the

same time period, Kamapua’a was born native to Kaua’i in the form of a pig-child to Hina and Kahiki’ula

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 don’t work out.

Kamapua’a 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 Lono’s child in several kinolau body forms as the akua god of rain and agriculture:

(1) medicinal plants, (la’au lapa’au), particularly the uhaloa (WaltheriaAmericana[ and kukui [candle-nut, Callophylum inophyllum],

(2) triggerfishes, especially the humuhumu-nukunuku-a-pua’a. in which form Kamapua’a 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 (pua’a) 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 Kaliuwa’a (Sacred Falls) in Kaluanui, Ko’olau-poko district, and

‘Olopana, uncle of Kamapua’a, lived in Punalu’u, Ko’olauloa. Kamapua’a took his uncle’s favorite rooster,

Ka’auhelemoa, 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 (pua’a hiwa). To save Kama,

Kamaunu-a-niho intoned his mele inoa name chant as an awakening song (mele ho’ala) to help him slip

out from the ropes binding him:

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He miki, he mikiA i hanau mai oe e Hina,Ka maka o ka pua’aE lele ana i ka lani,E lele ana i ke kuahiwi,Ewalu maka o ke keiki pua’a a Hina,

Na Hina ‘oe.Na Kahiki’ulaNa Kahikilei

O Lonoiki ‘oeO Lononui ‘oeO ku’u maka, ‘o ku’u aloha, e Lono e,Haina a moe i kuahu a Olopana,A ko kakou ali’i,Kou inoa, e o mai.

O Hiwahiwa oeO Hamohamo na,Ka maka o ke akuaLele 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 Hina’s pig-child,You’re Hina’s.Kahiki’ula’sKahiki-lei’s (child).

Small-Lono,Big-Lono,My face, my loved one, Lono,A sacrifice to lie down on ‘Olopana’s altar?Our chief!Your name song, answer me.

Sacred black are you,Anointed for sacrifice,Face of the godAppearing in the skyHakione,Anekala,Offspring of chiefs, season of harvest,Threatens a storm,

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O ke kanaka oe,I hanai i uka o KaliuwaaEwalu ka wawaeHe 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 mahakeaKe kukui, Kamaumau,Kahalauhaloa,Ke ao o’o, kea piwaiKa haole nui maka alohilohi;

E Kama lepo pua’a,Ke ao pua’a i ka lani,Na kino puaa o Kama i ka nahelehele,O Haunu’u oe, o Haulani,O Kaalokuloku,Ka mano o ka ia nu,E ui, o ko inoa ia, e o mai.

You’re a manRaised in Kaliuwa’a 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, ‘ama’u 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 Haunu’u, Haulani,Ka’alokuloku, downpour of rain,The shark, triggerfish,Answer, this is your name song,Answer me.

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*Recapitulation [Genealogical Fragment]

1. Wakea Papa (w) ca. 17 B.C.-8 A.D. (?)2. Ho’ohokukalani Wakea3. Haloa Hinamanouluae4. Waia Huhune = 1 century5. Hinanalo Haunu’u 6. Nanakehili Haulani 7. Wailoa Hikawaopuaianea 8. Kio Kamole = 2 centuries9. Ole Hai 10. Pupue Kamahele11. Manaku Hikoha’ale12. Luanu’u I Kawa’amaukele = 3 centuries13. Ki’i II Hinako’ula 14 gen. 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 PuuokapoleiKe ‘kua ‘oe o Haia,O Haia oe, kou inoa ia e o mai.

You are Kana’iahuea, 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,You’re Hi’iaka at Pu’uokapolei,God of sacrifice,You’re 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 HaapekupekuNa 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 Kaua’i,On O’ahu-a-Lua here,Your name song, answer me.

Kamapua’a 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 Kaliuwa’a in Kaluanui, letting everyone climb up the cliff on his front. They resettled on the

dry side of the Waianae mountain range, while Kamapua’a 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 Kaua’i, to his court in Punalu’u. Malae advised him to

lay before the pig all sacrificial offerings with the sounds l-a-u which would weaken Kamapua’a’s god

nature to resist offerings of a chicken, some ‘awa, another pig, a human being, and bananas. In a

weakened physical condition Kamapua’a was taken to Pahoa, Wai’anae, 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-pua’a-olomea and Ka-pua’a-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 king’s 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 chief’s

guards, all fast asleep. When ‘Olopana and new priest Malae came into the heiau to unwind Kamapua’a

and to place him for sacrifice on middle plaform of the the anu’u oracle tower (ka lana-nu’u-mamao),

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Kamapua’a 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 Olopana’s men under his

protection as all others were killed, except Makali’i, who ran to Kamaunu-a-niho for safety.

In the meantime ‘Olopana took the priest Lonoaohi captive in Kamapua’a’s 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 (ahupua’a, 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

(ka’ao) of Kamapua’a (ka’ao no Kamapua’a) that this relationship between the tenant farmer (maka’ainana,

hoa ‘aina) and the konohiki land stewards who managed the agricultural subsections of land (ahu-pua’a)

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 Kamapua’a was captured not to allow anyone to cut up the pig and gut his insides out to make carrying him easier:

When Lonoaohi’s two sons, reached the king’s men, they were sharpening their knives, so they spoke to them not to spoil Kamapua’a for the offering.

Kamapua’a and Lonoka’eho

Then Kamapua’a 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: Lonoka’eho. The two kings were always at war with each other, so Kamapua’a decided to put an end to it once and for all.

Kamapua’a said to Kowea:

“I’m going to meet Lonokaeho in battle, and I want you to watch the fire when it’s 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.”Kamapua’a slept until daylight, then he went to Lonoka’eho’s place. Lono was still sleeping.

Kamapua’a 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 laauHaua a pa i ke poo waimaka nuiHaawi ka ainaLilo ka moku ia KoweaPuni o Kahiki e! Puni!

oooooLonoka’eho heard Kamapua’a 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 handsTo strike the head watery-eyed;Give up the land,The district is gone to KoweaAll of Tahiti, all of it!

ooooo

Where do you come from?

[no answer]

Why don’t you come here and meet me face to face?

[no answer]

Let’s fight!

If I’m killed, that ‘s the only way you’ll take my land away from me.”

“Yes,” said Kamapua’a.

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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, Kamapua’a called out to his gods, calling them all by name:

No’u ke akua iki,No’u ke akua nui,No’u ke akua loa,No’u ke akua poko,No’u ke akua muki,No’u ke akua hawanawana.

‘Oi Ko’oko’ona,‘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 lauakeaOmilomilo,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 Kanaloa’s ‘awa to drink;Here comes rainbow-cloudSquawking 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 upLike 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 kinoKo 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 piloKo 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,Kana’iahuea.Kepolohaina,Sharp-eyed god.

Grumbling,Whispering,

High-narrow-sounds,Open-throat- sounds, Gods of the body,Gods in the head--

Ho’eu, Ho’omalana;Head part, a part scalped;Belongs to the ear,Deaf or able to hearLono, 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 footAir for running fast;

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

O Kumahumahukole,O kole ka aka.

When Kamapua’a had ceased calling his gods, Lonoka’eha let his eight foreheads fall on Kamapua’a.

Kamapua’a 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 ‘ama’uma’u then grew all over them so that they could not rise up against. Finished, Lonoka’eho.

Kamapua’a and Ku’ilioloa

Before Kamapua’a was married to the daughters of Kowea, they were already the wives of a monster dog, Ku’ililoa, whom they feared. They asked Kama-pua’a if he would rid them of the dog hus-band, and they would become his wives.

Ku’ilioloa came home, and when he saw Kamapua’a his hair stood up, his upper jaw went up to the sky, the lower jaw came down to earth, with teeth exposed, snarling.

Kamapua’a chanted:

Kunahihi e--Kunahihi,Ano huhu e--Ano huhu.

Helu ka manea,Wili ka huelo,A’a ka maka,Keke ho’i 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.

Ka’ao No Kamapua’a[FC 5: 2: 315-363]

Bristling, e--Bristling,Kinda mad, eKinda mad.

Toes scratching,Tail switching,Eyes glaring,Teeth rattling,Almost me biting,I’m cut up,

Moku au la,Nau hoi na ka ilio,Na’u hoi na ka puaa make

Slashed throughBy the dog,Now by the pig, die!

Kamapua’a called all of his plant bodies (kinolau) to grow into the jaws of Ku’ilioloa so that he couldn’t bite down. The little hog bodies then entered the dog and ate up his insides. Dead, Ku’ilioloa.

ooooo

Kamapua’a and Pele

Kamapua’a sailed back to Hawai’i, 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, Pele’s home. He saw the Hi’iaka 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 didn’t hear him at all. Kamapua’a 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,It’s a long way to go for any man,I’m dead lame,Stiff, numb,Get up, love?

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From the bottom of Halema’uma’u crater, Pele answered:

“I would get up if you were a man, but since you’re a hog, I won’t.”

Kamapua’a then said to his gods:

“You know, she didn’t recognize me? She said I was a hog.”

They said: “Chant again.”

Kamapua’a 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 Makali’i, 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, that’s where we should live,Stringing the lehua here in Hopoe,You string, and I’ll wear,Get up, love?

ooooo

“Wake up,” said the Hi’iaka 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 he’s 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 Kamapua’a, hog grandson of Kamaunu-a-niho, son of Kahiki’ula and Hina.”

“That handsome man standing there on Akanikolea, you say, is a hog? What a liar you are.

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“We’ve 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 hog’s.”

“Nothing like that man with a human form standing up there.”

“That’s a hog! That’s no man at Akanikolea!” said Pele.

Kamapua’a said to his gods:

“You know, I believe I’m recog nized by those people.”

“No,” came the answer. “They haven’t recognized you.”

Kamapua’a chanted:

Aole oe i ike ia’u 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 don’t know I’m Kama,Kama of the mountain you may know,On the mountain ridgeIn 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 Lonoka’eho, 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 couldn’t sleep, so you came here.

“That’s 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 moeO ka pali ku-hohoO 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 Kaliuwa’a,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.

You’re 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 PanaewaIkiiki 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 wahineI 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 Pana’ewa 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 Hi’iaka brothers and sisters to start the fire, two of her brothers to position themselves, one above, another below Kamapua’a.

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Kamapua’a asked his gods:

“Who are these coming?”

“Brothers of Pele, Hi’iaka-luna and Hi’iaka-lalo. If they get to you together, we’re dead,:

Kamapua’a 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 wenttogether.

Pele called on Lono-makua, her fire-making god to start the fire.

Kamapua’a chanted:

O ke ahi a Lonomakua la,A ka wahine a Pele,Ke a ala i uka o Puna,I ka hau aiai o MaunakeaI 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 ia’u,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,Ho’a 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 formsOf mysterious body;It may be Lono’s 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,Pele’s 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 you’re strong.”

Pele told Lonomakua to keep the fires going, the Hi’iakas, Kahoali’i, 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 Kamapua’a on his chest, and his whole body enveloped by flame.

Kamapua’a’s 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 Kamapua’a was dead, Pele ordered the fires put out, and Kilauea ceased erupting.

When she looked up at Akanikolea, Kamapua’a was still standing, still alive.

She ordered the fire rekindled, but Kamapua’a called his sister, Keli’i-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 Kamapua’a then went down into the caldera until Kilauea was overrun with pigs.

Kamapua’a then changed himself into a boar, which opened its mouth wide, showing its tusks and swallowing Hale-ma’uma’u, taking in Pele and her family. and they would have died had not Kamapua’a’s 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 Kamapua’a sent in his plant bodies to outgrow the fires until they died down.

Pele and Kamapua’a then agreed to live peaceably together, the dry side of the island to be for Pele, and the wet side for Kamapua’a. Pele took Puna, Ka’u, and Kona; Kamapua’a, Kohala, Hamakua, and Hilo. Thus ended the war between them.

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Kamapua’a and Makali’i

Kamapua’a sailed to Maui, Moloka’i, O’ahu, stopping at Kaua’i, 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 Kamapua’a, “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 Kamapua’a drink from the spring of Kemamo, and Kamapua’a 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 Kamapua’a.

“Yes,” Limaloa said.

Kamapua’a 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 haven’t gone the distance,Nor gone the breadth,It’s 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 Kamapua’a for a husband. Kaneiki prepared a meal and waited for his daughters to come home with Limaloa and Kamapua’a. Limaloa ate well, and Kamapua’a ate like a pig.

When Kamapua’a 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 Makali’i with whom your father does battle, and you stay home.”

“Chief Kaneiki,” said Kamapua’a, “Haveyou seen a large stick of wood anywhere or heard of the whereabouts of one?”

After them came Makali’i.

Kamapua’a 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,Ia’u o uka, ia’u o kai,Ia’u o na’e, ia’u o lalo,Nou ka hele no ke koa,Hele ka oha mahope,Ka hele au a ke koa nui,O Kaua’i nei la e!O wai kou inoa?E like me a’u nei la?

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I’m Makali’i-ku-a-ka-wai-ea,I possess this land,Upland is mine, lowland is mine,Lands within, lands below,It’s for me to go as a warrior,Ordinary folks go behind me,I go as a great warriorOf this Kaua’i!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 Kamapua’a got it, he went off with it to fight Makali’i, none other than the Makali’i who had not been killed at Wai-’anae with ‘Olopana.

First Kamapua’a fought Ahuli, a warrior of Makali’i’s, 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 Kamapua’a dodged their spears.

Kamapua’a 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 faceAnd 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 Makali’i.

Kamapua’a 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 KahikiMake ke kaua i ke Ahuku,Hee ke kaua i ke Ahumoe,Make ke kaua ia Olopana.

You are a conqueror’s son,Of Owela district,Land granted to your parents,Father,Mother,Older brother,Grandmother,The priest, Lonoaohi,Was alone in going,Following Kapoma’ilele

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 Kamapua’a andwho fled. They are listed below]:

Pohuehue morning glory vineMahiki grassPopoki crab‘Ohiki sand crabAleale sea billowPipipi periwinkleAoa sandalwoodLepokolea plover dungPalahalaha lupahapaha seaweedLoloa red seaweedPaoolake pao’o fishPaookauila pao’o fishAlamihi reef crabA’ama black rock crabKuapa’a chitonNaka shellfish

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‘Opihi limpetHe’epali coastal octopusLipoa sargassum seaweedLimukohu red seaweed‘Ina sea urchin in coralHa’uke’uke smooth sea urchinHinalea wrasse fishWeke surmullet‘Opule spotted wrasseUhu parrotfishMano sharkMalolo flying fishPiopio barnacle (pi’oe’oe)Lelepo red seaweedA’ua’u swordfishKauleinaha ‘ulei shrub; or umaumalei, surgeon-fishHonunui big turtleHonuiki small turtle

[For the origin of Rongo ~ Ro’o (Tahiti) ~ Lono (Hawai’i) 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 coconut tree in the Milky WayMoananuikalehua mermaid in the channel/goddessKaeohoku star-marking stoneKaeholalo upright-stone belowNalukua wave backNalualo wave frontAle’I steep waveAlemoe low waveKeaumiki sucking currentKeauka smiting currentAhuikukanaloa Kanaloa formsLaumai’akewili spiralling leaf of the banana (young)Laumai’akenahae banana leaf splitting (i.e., old)Kupali’i land crabKanaunaumamaawa [‘awa chewer]Mokumokupo’o [decapitator]Namakaokaha’i [older sister of Pele]Kuililoloa [dog husband of daughters of Kowea]Koea sea wormLonokaeho 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 Ko’o 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 KaunanahunahuNa hua e ke ahi pau ka hulu puaaKu ka hohono i na moku,Ua wahi a wela ka aina,

Wela ka ulu Oahu ia’u;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 ia’u,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 KahonunuimaeaeaA 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 Ko’o, Wainanauli,There was the sleeping house,My father-in-law urged me,To stay to enjoy what we had by our efforts;

You can’t control the pig,I’ve gotten here to put out,

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Quench the fire by nightWhich you do not extinguish,Pele, chiefess of the district,I’ve gone the distance by Pelting-Rain,What does the fire do but burn off the pig’s hair,And the stench of it standing over all the islands,Smoke and heat in the land;

O’ahu’s 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 ‘ili’ili (‘Åina)?Food tax for the high chief?Food offering for the oracle tower?Food for the sacred images of the men’s eating house?

O’ahu 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 KauaiO ka mamala hoi a Kama,I Mahiki mai O’ahu mai;Oia oe e Makaliinuikuakawaiea,E o oe, ka’u 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 ka’u lehua kea la e Makali’i;

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 pa’a 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! Kaiko’o,Kai kuaau o Ha’ena,Kai poi o Kalalau, eKai 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 ho’omoe 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 Kaua’iA piece of Kama’s gardens,So did you, Makali’inuikuakawaieaAnswer, my lehua warrior, Makali’i;

Climb up, climbPick (the lehua), pluck (the flowers),Until the sum may be counted,O’ahu is my white lehua (blossom), Makali’i;

Come down, come downSeparate them, divide the lot,Bite off (what may be used),Tie them into small sets,String them (together),Until there’s enough,Bind, fastenAnd wear the lei,Carry it, take it,Take it like the wind takes it,By force did fire take the sands of Akelekele;

Hanalei’s seas are rough, Inside the bay of Ha’ena,Breaking surf covers Kalalau,The sea of Miloli’i 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 kakahiakaE Makaliinuikuakawaiea la,Puni Kauai nei ia’u la e, puni.

The sky is spindrift, the sky is salt pray,The sky is salt spray to you,Makali’i-ku-ka-wai-ea,Your land slips away in the morning,Makaliinuikuakawaiea,All of Kaua’i comes to me.

Now Makali’i knew it was Kama-pua’a, 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 Haunu’u, Haulani, the big shark,Ka’alokuloku, I’m asking,Is that your name? Answer me.

“Yes, it’s Kama”

“I’m 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, I’m dead by you, Kama.”

“You won’t die, if you honor me with a song.”

Remember what Makali’i had said?

“Le’a maoli ku’u inoa ia ‘oe, ina i make Kaneiki ia’u i keia la, ‘o oe ka’u e ho’ola.”

“How handsomely you chant my name! If I kill Kaneiki today, I will save you.”

“A man gets his name song from his mother’s womb,” said Makali’i.

“Can’t you think of one in your own ‘Opu?”

Kamapua’a’s lovemaking god had taught Makali’i the name song for Kamapua’a, and he chanted it.

“How was I?” asked Makali’i.

“You think one song saves you?”

Makali’i chanted all of Kamapua’a’s 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 Makali’i.

“Go to Kahiki and stay with Koea.”

“No, I can’t live there. I would have to cross the seas.”

“Go to Hawai’i and live with Pele.”

“I would never be able to live with her.”

“Go to O’ahu and live with Kelekeleaiku and Kamaunu-a-niho.”

“No. Not with them.”

“Then go up to the mountains where there’s a lot of ti, palai , ‘ama’u, and hapu’u ferns.”

“All right.” said Makali’i. He went into the mountains with all his people.

Kamapua’a and the ‘Ohana

When Makali’i left, Kahiki’ula, father of Kamehameha, came toward him. Love for his father began to well up in Kama-pua’a, and he said Kaneiki, the chief:

“There’s your man!”

“A powerful man and a great warrior,” said Kaneiki.

“If he’s so great, why didn’t he retain possession of his land on O’ahu. Instead, somebody else got it.”

When Kahiki’ula 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 Kamapua’a looked down at Kahiki’ula.

“Say, you’re almost dead.”

“Yes, I’m almost dead. All he had to do was strike me once, and I’m 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 Makali’i in the mountains.”

Away went Kahiki’ula. Up came Kahiki-honua-kele, oldest brother of Kamapua’a. Kamapua’a said

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to Limaloa, his friend:

“There’s your man!”

“He’s a young man. I’ll be killed.”

“It’s because I know he’s 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 I’ll finish him off.”

Away went Limaloa. Kamapua’a took Kahiki-honua-kele and gave him lomilomi until he regained consciousness.

“You’re 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 Makali’i and the others.”

When Kaneiki and Limaloa came back, Kama said to them:

“There’s one more big battle to win. It’s against a woman, so we must run away and save ourselves.”

Kaneiki and Limaloa ran off. Kamapua’a went on by himself, setting off for Kalalau valley where Kahiki’ula and Hina were the ruling chiefs.

At someone’s home, he found out that a lot of fish had been caught that day.

On he went until he came to the house of Wailinu’u, his parents’ fisherman. Said Kama:

“Give me some fish? If you don’t, you die. Maggots will feed on you.”

“You ask me for two things,” said Wailinu’u, “for my fish and my death.”

“Give me some fish,” Kama repeated.

“Why don’t you dive for some yourself?”

Kamapua’a 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 don’t 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 i’a o kai nei?Na Hina, na Kahikiula,Na’u wale no ia i’a ke hiki au;

E Hina e, na’u kahi i’a.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 makuakaneHe manonia ke kaikuaana;

It was nice where I was staying in Wai ahuluWhen came the shouting from this coast, So I asked whose fish is in this sea?Hina’s, Kahiki’ula’s,Some fish for me if I come here?

O Hina, give me some fish,O Hina, don’t be hard-hearted;

Kahikimauolina lives a happy life,Searching the sands of the district,So I came to search,Seeking (my) parents;Useless (‘u’a) company for a mother,Stubborn (konia) one for a father,Unhappy older brother;

Kuhi a ka i’a i ka moana,I ko’a loa, i ke ko’a poko,I ke ko’a i noho ia e i’a,I ke ko’a i mea ia HinaE Hina e, i hele mai nei au i ia na’u,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, don’t 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, don’t be hard hearted.

“Well, Hina?”said Kahiki-honua-kele, “Aren’t 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 Kaua’i. If you two want to give him some fish, go ahead,” said Hina.

So they gave him some fish.

Kamapua’a 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, na’u kahi i’a,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, don’t 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, na’u kahi i’a.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, na’u kahi i’a,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 po’i me ka ipu,O ke kai mokumoku ipu o Kalihi,He paa o Kalihi e,E Hina e, na’u kekahi i’a,E Hina e, o na’u kekahi i’a.

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?I’m 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 Kaliuwa’a,Cliff where we were raised, where we roamed,

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Cliff open at the back,Where the back carried us over,Let’s weep, have compassion,O Hina, don’t be unkind,You’re of Kalihi, I’m 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 Kamapua’a, because she had gone to Kalihi where her calabash of crab was lost.

She left to house to tell Kahiki’ula and Kahikihonuakela that it was Kama-pua’a. 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 laPulu 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, it’s raining,We have no gift to appease wrath,We are chiefs of a poko district;These tears rain down,We are drenched in that rainThat wets my body because I rememberMy child when I carried him on my bosom.

HIna then approached Kamapua’a and laid down at his feet, and Kamapua’a sat down on her, Kahiki’ula chanting:

I luna kukui o Hanunanuna,I ke kaha o Waimea,Kuu kane ua--e!Aohe a’u 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.

Kahiki’ula went to Kama and laid down at Kama’s feet. Kama sat down on him, as Kahikihonuakele chanted:

Hanau ae no apopo ka olua keikiO 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 Ka’ala,Skin scaly from ‘awa,In the uplands of Kaliupe’ape’a.The fine misty rain of Keke,The hala and lehua inland,That grows in the uplands of Kaliuwa’a,Your name (song), answer.

Kahikihonuakele went to Kama and laid down at Kama’s feet. Kamapua’a stood up and stepped on all of them. Hina chanted more name songs for Kamapua’a, 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 didn’t 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 Savai’i 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-tu’u, where Savea Si’uleo (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 Hawai’i by La’amaikahiki of Tahiti and used to

announce the birth of a chief’s 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 La’ila’i (w = wahine ‘female’) and Ki’i, Kane, and Ke-ali’i-

wahi-lani (k = kane ‘male’)?

Opu’ukahonua (k)Kumuhonua (k) Lalohonua (w) HulihonuaLi’aikuhonua

These are not names of places but persons with honua meaning ‘land’. Do they suggest some

kind of ancestral connection between Hawai’i, 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 Southeast Asia (name of a tribe on the continent)

Vanua-Levu Fiji; one of the high islands (with Viti Levu).

In Hawaiian it refers to an ancestral homeland Ka-honua-a-Kane-i-kaho’olewa, probably related to

the island Kaho’olawe, and perhaps ultimately derived from Fakarava (Tuamotu),

The ancestral land of Hawaiian chief Luanu’u 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, Hawai’i) 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:

Nu’u-tele Place (Samoa)Nu’u-tere Place (Tahiti)Nuku-tere Rarotonga (Cook Is.); old name for Rarotonga.Nu’utere Tahiti-nui (Society Is.)Manu’a-tele ‘Great-Manu’a’ (Samoa)

Cp. nusa (Indonesian) ‘island’ Nusantara Malay); island

Manu’a Underworld (Hawaii)[cp. Pulau Manukan Island name (Borneo, Indonesia]

[* Note: in the list above, names beyond Polynesia proper, the Polynesian “triangle” in the 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 Hawai’i

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by the name Konohiki, as a land steward of kaukau ali’i rank below that of a titled land-holding ruling

chief (i.e. ‘ali’i ‘ai ahupua’a, ‘ali’i ‘aimoku, ‘ali’i mo’i ~ali’i nui). The konohiki (< Tongafiti West Polynesia )

held no titles to land in Hawai’i 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 Maori21% Hawaiian with Tahitian18% Hawaiian with Rarotongan and Tupuai (Austral Is.)

17% Hawaiian with Marquesan17% Hawaiian with Samoan17% 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-ma’oki’oki-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 Luanu’u, which he left to go to Honua-i-Lalo (Rarotonga?)

‘Aina ‘eli’eli-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; Kane’s-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-Kane’s living-waters;

‘Aina- kapu-a-Kane; land sacred to Kane

‘’Aina-’e’epa-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 equatorKa-’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., riversand 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 Nu’umea i Kukui-ha’a‘O Mehani, Nu’u-manoanoa o Kuaihelani i PaliuliKau i ka moku o Lua,‘O Ahu o Lua noho i Wawa’uHaumea, woman of Nu’umea at Kukuiha’aOf Mehani, vast hills of Kua-i-helani in PaliuliSet in the district/island of Lua, of Ahu of Lua, who lived in Vava’u

[acc. Beckwith translation of the Kumulipo]

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Hanau ‘o Maila i kapa ‘o Lo-palapala‘O Olohe kekahi inoaNoho i ka ‘aina o LuaKapa au ia wahi o Olohelohe-lua

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

‘O Paliuli, hidden land of KaneLand in Kalana-i-HauolaIn Kahiki-ku, in Kapakapaka-ua-a-Kane

[Kumulipo]

Anana-i-malu; (mele) [ Malo]; homeland

Ha’eha’e (Hawai’i), the “eastern-gate-of-the- sun” at Kumukahi (Puna, Hawai’i;[< migration legend of Mo’ikeha, and his brother Kumukahi from Moa-nui-akea-nu]

Cp. Hahake (Tonga), east (wind-compass direction);

Cp. Hakelaki (Solomon Is.) Ysabel Is.

Cp. Sasa’e (Samoa); east (wind-compass direction)

Ha’ena-ku-laina, (legend) home of the ‘Olopana family;

Cp. ‘Oropa’a (Tahiti)

Cp. Ko’opana (Marquesas)

Cp. Koropanga (Cook Is., Maori)

Hapakuela, (migration legend) [Pele] ; birthplace of Pele.

Halehale-ka-lani, (migration legend [Kaulu]), ‘towering-seas’ i.e., winter storms, etc. common to the voyaging region, hurricane country to the south.

Hawai’i-nui-kua-uli-kai’o’o (genealogy) land in Kahiki-honua-kele, Mololani, the homeland of Kumuhonua and Hawai’iloa.

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 homelandCp. Savai’i, name of an island (Samoa)

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Hawai’i-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-ho’olewa; Kaho’olewa (older form of Kaho’olawe, 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 RarotongaCp. Hikulangi (Tonga); land tract.Cp. Siku-danah, southwest coast of Sarawak, Borneo (Indonesia)

‘I’i-paka-lani, (mele/genealogy) [Kumulipo]; homeland of La’ila’i

‘Iliponi, ( mele/genealogy) [Kumulipo]; homeland of La’ila’i (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-ra’i, ‘Iti-takai-kere; ‘Iti-anaunau.Cp. Tahiti-nui, main island (Society Islands)

Kalake’e-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-Kaha’i (sister of Pele-honua-mea), daughters of Haumea. [*Note: favors the islands of Ra’iatea 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 ~ Maui-ki’iki’i-a-Kalana (Hawai’i);

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 Hawai’i-loa, migration; the land of Kumuhonua in Kahiki-honua-kele, in Mololani, of Hawai’i-nui-kua-uli-kai’o’o.; 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 TangaroaMaui-mua, son of Hihi-RaMaui-muri, son of TangaroaMaui-poti’i, daughter of Hihi-RaMauipufenua, son of Hihi-RaMauiroto, son of Hihi-RaMauirua, son of TangaroaMauitaha, son of TangaroaMauitaha, son of Hihi-RaMauitiitii, son of Hihi-RaMauitiitii, son of TangaroaMauitoru, son of TangaroaMauiuipoovaru, son of Hihi-Ra

[Henry, 641]

(Tuamotuan, from Vahitahi):

Maui-karukaruMaui-muaMaui-muriMaui-rotoMaui-tahaMaui-tikitikiMaui-vaenga

[Stimson, 298]

(Rarotongan):

Mauitikitikiataranga [Savage, 155]

Ka-mawae-lua-lani, ancient name of Kaua’i; (mele, koihonua; Song of Paku’i); 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 (Lana’i), facing westward; i.e. ‘Stance-of-Lu.

Cp. Lugeilang, sky-deity [Marshall Is., Micronesia); creator-god.

Cp. O-Ahu-a-Lu-a-Nu’u, Ahu-son-of-Lu-son-of-Nu’u, 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. Paku’i):

O Kahakulono o KapumaeolaniO Kapuheeuanui o KahaimakanaNa Kekamaluahaku, KaponialameaPonihiwa, Poniuli, PonieleKaponi, Kaponi, KaponiponikauaO Papa-a, O Papa-aO Ho’ohokukalani...O Wakea ka hionaO Pi’imai, o Wailoa, O Kakaihili

Ka-moana-nui-kai’oo; name for the seas; ‘great-dotted-ocen’, i.e., alternating sandy and rocky bottom, full of shoals; (Hawai’i) [FC 6:3:363], referring to the land of Kane.

Cp. Mano-wai-kai’o’o, ‘great-ocean-water-sources’; the seas around and beyond the ancestral homeland (Hawai’i); i.e., near land, where sea-water and fresh-water meet.

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 oceanvai-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. pakoko; to be totally and wholly swept away

Cp. koko (Tuamotu); to dash up, kick up spray; to whirl around, as surface water of a whirlpool; whirlpool with a descending vortex

Cp. tai-koko (Maori, N.Zealand); high tides; koko, bay.

Cp. kaiko’o (Hawaiian); rough sea; dottedsea, i.e., rocky and sandy bottom;

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kai-mimiki, sucking action of tsunami as the sea goes out;

kai ho’e’e, trampling mode of the tsunami as it comes in (after kai-mimiki).

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 Kaha’i 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 Pa’ao and Pili.

Ko’olau (Hawai’i), 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’ versus liu-chan or lugyu, i.e., 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 Ko’olau;

Cp. Mahukona, Canopus, south polar star (Hawai’i);

Cp. Ma’afu-(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 Nu’u-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 Kapuhe’euanui (Song of Kamahua-lele. Mo’ikeha 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 Kalake’e-nui Kane;Kamahualele/Mo’ikeha; Holani-east.

Cp. Holani-moe (mele/legend) ; Holani-west; according to Mo’oinanea, 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 MotherCp. Papa-tuanuku (Maori, New Zealand), Earth Mother

Cp. *Tuanuku (Vava’u), Ulukalala (landlord)Cp. Ke-apapa-nu’u, Ke-apapa-lani, sky levels; koihonua (Papa-Wakea), the

children of Earth Mother and Sky Father before Hawai’i and Maui were born.Cp. ‘apapa (Hawaii), reef extension of stratum rock; papa, ‘level’Cp. Ababa. Baba, place name in the Torres StraitsCp. Apapa (Chamorro, Marianas Is.), west coast, Guam

Kua-i-helani ( migration legends); the home of Mo’oinanea (salt-water crocodile grandmother of Aukelenuiaiku, indicating that the Kuaihelani from which Aukele journeyed eastward to Holani and Kalake’e-nui (Uporu, North Tahiti) , evidently a Polynesian outlier in Melanesia, probably in the Solomon Islands (e.g. Rennell and Bellona, home of the ancestor, Kaitu’u, 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-Pu’uloa, he alahele no Ka’ahupahau, to go back and forth (alahula) between two points of land where there is limited or difficult means of travel on land (‘O’ahu).

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 Fiji, i.e., Kauulu-fulifonua-fekai.

Cp. Fulifonua (Uvea), ancestor

Cp. Fulifonua (Tonga), migration hero, Kauulu-fulifonua-fekai, who sailed from Tonga to Lau 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 (Hawai’i), chief, as kaukauali’i land steward, not landholding (i.e.,‘ali’i-nui, ali’i ‘aimoku, ali’i ‘ai-ahupua’a).

Cp. Honua-i-lalo (genealogy) [Fornander]; place to which Luanu’u went and was given the name Lalokona [Cp. Rarotonga, Cook Islands].

‘O Haumea, wahine o Nu’umea i Kukui-ha’a‘O Mehani, Nu’u-manoanoa o Kuaihelani i Paliuli Kau i ka moku o Lua,‘O Ahu o Lua noho i Wawa’u

[Kumulipo].

Cp. ‘Ololo-i-Mehani, homeland of Wakea; same as ‘Ololo-i-Waia.

Hanau ‘o Maila i kapa ‘o Lo-palapala‘O Olohe kekahi inoaNoho i ka ‘Åina o LuaKapa au ia wahi o Olohelohe-lua

Cp. Olohelohe-lua (mele/genealogy) [Kumulipo]; Homeland of Maila, daughter of La’ila’i; 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 Ra’iatea (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. Nu’u-lolo-i-Mehani [FC 6:2:269]; land of Nu’u (Kahinali’i); same as Nananu’u, Nu’umea, and Kukapuna; same as ‘Ololo-i-Mehani, Lolo-i-Mehani.

Cp. Nu’alolo, 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 [Mo’ikeha, Kila, La’amaikahiki], near Moa-’ula-nui-akea-iki; homeland of Mo’ikeha and his brother ‘Olopana, and wife (Lu’ukia), where Mo’ikeha was also married to Kapo (older sister of Pele and Namaka-o-Kaha’i).

Moeana-i-mua, mele [Fornander]; chief’s 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); Mu’ai-mai’a (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.

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

Nu’uhiwa, genealogy [Malo, Fornander]; visted by Kamahualele and Mo’ikeha.

Nuku-hiva, island (Marquesas)Hiva-oa, island (Marquesas)

Nu’uhiva (Marquesas); islandNu’uhiwa (Hawaii); a homeland

Cp. Nuku (Rarotonga), homeland ‘Iva (Rarotonga), homeland

Nu’umea, mele [Kumulipo] Homeland of Haumea/Papa; also called:

Nu’umea-i-Kukuiha’a o Mehani

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Nu’umanoanoa-o-Kuaihelani-i-PaliuliNu’umealaniNu’u-papa-kini [Kumulipo]

Nu’umea, mele/genealogy [FC 4:1:11, Kahaku -ku-i-ka-moana]; land of Hawai’i-nui-kua-uli (present-day Hawai’i) born of Haumea

Nu’umealani, migration legend [Pele]; land to which Namaka-o-Kaha’i went before returning to Kalake’e-nui-a-Kane; and the land from which Namaka-o-Kaha’i could see Pele (on Kaua’i) from the high peaks of that island; i.e., a high island.

Nu’umealani, mele/genealogy [Kumulipo], homeland of La’ila’i, first woman, wife of Ki’i and Kane

Nu’umehalani, genealogy [Malo], the place to which Papa went after she left Wakea and from which she returned and had O’ahu (from Lua).

Cp. Nuku (Rarotonga), old name for RarotongaNuku-tere (Rarotonga), old name for RarotongaNu’u-tere (Tahiti), island (Tahiti-nui), old nameNu’utele (Samoa), a place name.

‘Olohena, land disivision, ridge, Kawaihau, Kaua’i; also heiau (human sacrifice) called Mahele-walu, ‘eight-divisions’, (in Kuku’u) [Puku’i-Elbert, Place Names (PN): 170].

Cp. Rarohenga (Maori), name for the Samoan group, including ‘Olosenga, Manu’a, and Ta’u.

Cp. ‘Orohena, mountain name, Tahiti-nui (Society Islands)

Cp. ‘Olosenga, in the Manu’a group, with ‘Ofu and Ta’u (Samoa)

Oma’o-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 KaneLand in Kalana-i-HauolaIn 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 Mo’ikeha 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

Uluka’a, ‘Rolling-Island, also Uala-ka’a, the land of Ku-waha-ilo to which ‘Anaelike traveled in search of Kanaka-o-Kai (same as ‘Aukele-nui-Aiku); sky-world paradise (Hawai’i), moving cloudland island;

Ulunui, genealogy [Malo]; ancient homeland

‘Upolu District (north, Hawai’i)

‘Uporu Taha’a 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’

Vava’u Kohala (Hawai’i) ;Spreckelsville (Maui)

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

Vava’u Tahuata (Marquesas)

Cp.Vava’u (Tuamotu) Underworld, ruled by Atea;

Vava’u-nui (Tuamotu) Underworld, ruled by Rata;

Vava’u-iti (Tuamotu) Underworld, ruled by Puna

Vava’u (Tonga); island in the archipelago; north of Ha’apai 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) Names of principal islands (inhabited)(2) Names of uninhabited and offshore islands/rocks(3) Names of channels between islands(4) Names of reef passages and bays (anchorages)(5) Names of points/capes/reefs (6) Names of ocean currents/seas(7) Names of beaches and surfing sites(8) Names of inland waterways

(a) navigable rivers(b) streams(c) waterfalls(d) natural lagoons, lakes, ponds(e) fishponds (man-made)

(9) Names of mountain peaks/ranges(a) volcanic craters(b) hills

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) Names of the migtration group and its leaders(2) Names of ancestral homelands and memorable features(3) Names of chiefs and gods(4) Names of district divisions and owners/chiefs(5) Names of sacred sites, temples, birthstones, burial sites(6) Names of winds/stars and compass orientations(7) 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 other’s history of migrations least or most? Of this Samuel

H. Elbert in Place Names of Hawaii sounded a linguist’s 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 Hawai’i and Rennell/Bellona indicated all the phonemes. Koskinen concluded that the greatest number ofHawaiian 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’, * la’e ‘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]

Elbert’s table (1. Proto-Polynesian Reflexes of Hawaiian Place Names) indicating proto forms for

Hawaiian ‘Upolu, Lani-akea, Manu’a-(kepa), Ha’upu, Hmoa, Hawai’i , Kahiki-nui, Ka’u, Ko’olau, 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 Rakaihaitu’s 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 La’a-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 O’ahu, beginning with the time of the chief Kapawa (= Kapaoa), Heleipawa

(Heleipaoa), and chiefs descending from the time of La’amaikahiki (i.e., the Mo’ikeha/Kila/La’amaikahaiki

migrations, extensions of the Maweke/Hua migrations credited to the Society Islands). It was brought to

Hawai’i with a companion, ‘Opuku [ cp. Oputu, a name of the daughters of Vehi’oa {Wahie-loa}

(Marquesas) [Langridge, 1988: 52].

Savea-Si’uleo [cp. Tongan Hikuleo ] was ruler, the ‘eel-king’, of Savai’i 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 Ulufanuase’ese’e. Hikuleo [cp. Si’uleo] had two

shrines in the Ha’apai group: Faleme’e temple at Ha’ano and another on Uiha. The Samoan chief Malietoa

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Savea (Malietoa I) was a grandson of Fe’epØ in a line of chiefs descending from Pili. Savea Si’uleo, one

of the high chiefs of Falealupo, Savai’i, 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 [Vava’u, Ha’apai, Tongatabu]

and a chiefly name [Savai’i, 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 hula’ana 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 Hawai’i the path much traveled by the shark goddess Ka’ahupahu, between Honolulu and Pearl

Harbor, is called Ke alahula Pu’uloa, he alahele o Ka’ahupahau, ‘the track of Pu’uloa (Pearl Harbor), a

pathway of Ka’ahupahu:

Nani Ka’ala hemolele i ka malie,Kuahiwi kaulana a ‘o ‘Ewa,E ki’i ana i ka makani o ka ‘ainaHea ka moa’e, eia au, e ke aloha.Pupu (a o ‘Ewa)I ka nu’a (na kanaka)E naue mai (a e ‘ike)I ka mea hou (o ka ‘Åina)A he ‘Åina (ua kaulana)Mai na kupuna mai

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He alahula Pu’uloa he alahele o Ka’ahupahau.

Beautiful Ka’ala perfect in the calm,Famous mountain of ‘EwaFetching the wind of the landThe tradewind calls, “Here am I, Love,”

(Like) shells of ‘EwaAre heaps of peopleWho come to seeNew things of the landA land famousSince the time of ancestors.The pathway of Pu’uloaThe sea-path-of-Ka’ahupahau [shark-goddess, Ka-nuku-o-Mamala,

to Pu’uloa]

[Pu’uloa, “many-hills”, the old name for Pearl Harbor and Wai’anae Mountain range in the background, where the hills are all prefixed with pu’u- , i.e., Pu’u Kapolei (crater), Pu’u-ka-’ilio (Dog-Hill), Pu’u Kaua (War Hill), Pu’u Kapua’ai (Foot Hill), Pu’u-ku-Makali’i (Rising- Pleiades 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 Hawai’i, in which

the compound of Mata-kuriri has fused two separate names, as place name and family surname:

1. Ma’ulili. Bay, East Maui [Elbert, 1974: 148].

2. Ka’ulili. Family surname [maiden name of mother, Esther Kinney nee Ka’ulili; surname of grandfather, Solomon Kamaha Ka’ulili, from Moloka’i [R.K.Johnson, family history]

3. Ma’ulili Family surname [cousin of grandfather from Hule’ia, Kaua’i]

4. ‘Ulili. Family surname [of ‘Alama family, of Kapa’a, Kaua’i]; Lit.., wandering tattler, winter migrant.

5. Kuriri. (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].

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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].

7. Kuriri The sandpiper; a sea wading bird that frequents the sandy stretches near the lagoons [Savage, 1962: 134 (Rarotongan)].

8. Mata-kuriri ‘Eye-of-the-wandering-tattler”, a god of the migratory “plover”, i.e., plover-priests, bird-men, navigators.

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 (Ma’ulili) and

family names (Ka’ulili, Ma’ulili, ‘Ulili) are variants of the compound Mata-kuriri ~ Maka’ulili, ‘Eye-of-the-

wandering-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. Hawai’i Nono-nui-akeaLono-nui-akeaHawai’i-nui-akeaHawai’i-nui-kua-uliHawai’i-nui-kua-uli-kai-o’o

2. Maui Mauiloa‘Ihi-kapu-/kapa/-lau-ma’ewa

3. Molokini Mololani

4. Moloka’i Moloka’i-nui-a-Hina

5. Lana’i Nana’iLana’i-kaula-wahineLani-kaula-wahine

6. Kaho’olawe Kaho’olewaKohemalamalamaKanaloa

7. O’ahu ‘O’ahu-a-Luanu’uLalolo-i-MehaniLalo-o-hoanianiLalowaia

8. Kaua’i Ka-mawae-lua-lani-moku 9. Ni’ihau

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10, Lehua11. Ka’ula

12. Moku-papapa Na-papa-ka-haku-akea-o-Lono

13. Nihoa [Island recorded in Pele migration legend; given to Nihoa after 1789 discovery by Douglas of the Iphigenia and annexed to Hawai’i 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~Ro’o ] in the old name for Hawai’i [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 Ni’ihauans 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~ Ro’o]. The suffix -akea ‘broad’

as the ‘expanse of the daylight-sky (akea) from Wakea, is a personification of the meridian (awakea) ‘noon-

time’ 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 Ra’iatea [cp. Rangi-atea~Langi-atea, Lani-akea], which was Hawai’i [Henry, 1928: 95].

Taha’a island, at the same nexus with Ra’iatea, was in ancient times ‘Uporu and toward the north,

Borabora, was then Vava’u [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 (Hawai’i) reflect ancient Atea origins of Ra’iatea (Society Is.) in myths

featuring Atea/WakeaVatea in chiefly genealogies of East Polynesia. As we note from Elbert’s sampling

of consistent place name cognates for Hawaiian Lani-akea ~ Maori Rangi-atea, Tongan Langi-atea

(Nomuka, Ha’apai) is favored for a West Polynesian source, a Samoan equivalent being unavailable. The

Atea traditions of East Polynesia need to examine the Savaiki~ Havaiki~ Havai’i~ ‘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 Tahiti-

nui (Kahiki-nui, ‘great-Tahiti’, south Society Islands. Since Tahiti-nui is ‘east’ of Hawai’i this must be Tahiti-

ku, Tahiti-east. ‘Tahiti-west (Kahiki-moe) can only mean Fiji [Viti, i.e., Viti Levu].132

Tahitian traditions mention: Tahiti-nui-mare’are’a, same as Tahiti-nui; Tahiti-iti [i.e., Tai’arapu

Peninsula]; Tahiti-iti [and Mo’orea; now called Aimeo ~ Eimeo].

Tuamotuan traditions list:Hiti-i-te-ara-pi’opi’o; Hiti-ni’a [‘upper-Hiti’, i.e. Tahiti and Mo’orea]; Hiti-

raro [‘lower-Hiti; i.e., Ra’iatea and Taha’a; Hiti-roa, i.e., Tahiti and Mo’orea]; 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, Hawai’i); Hiti-marama [‘sunken

island’; acc. Henry, 1928: 69-70]. Tuamotuan names indicate more familiarity with Hiti, than Tahiti [Stimson,

1964].

Rarotongan tradition indentifies Ta’iti as the ancestral homeland of migration leader Tangi’ia from

Puna’auia district, Tahiti-nui [Savage, 1962: 333].

Marquesan traditions [acc. Von den Steinen; in Langridge/Terrell, 1988] list Fiti-nui (near ‘A’otonga

{cp. Lalokona, Rarotonga}, Fiti/ Iti; Fiti-au-peka/-pe’a; Fiti-Kahakaha, Fiti-koko, Fiti Taaiai, Fiti-te-Toume, Fiti-

to’o-i-ani [cp. Hiki-kolo-i-lani]; Fiti-tua-pahu [Langridge, 1988: 212].

That Tahiti-nui [Tahiti, Society Islands] ; Hiti-ni’a, Hiti-roa [Tuamotu]; Ta’iti [Rarotongan], and Fiti-

nui [Marquesan] are not reflected in place names as Tahiti except in Kahiki-nui [Maui, Hawai’i], 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 Tai’arapu Peninsula (Tahiti-iti) [Ibid.: 377, 389]; Moe, chiefess of Fa’a’a, Tahiti-nui, and wife of Mahea-nu’u [Ibid.: 594]; Moeata, chief of Hiti’a’a (Taiarapu), the royal family of Tahiti-nui [Ibid. 88], where runs the river called

Vaihi, a goddess of the wind Moe-hau-i-te-ra’i, a child of Ta’aroa and Papa-raharaha [Ibid., 407];

Moe-te-ra-uri, high chief of Mataoa’e [Ibid. 85].

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The identity of Moe, chief of Tai’arapu Peninsula (Tahiti-iti, southeast district, Tahiti-nui) [Henry,

1928: 389, 85] is relevant to Hawaiian traditions (Lua’ehu, Pimoe, Mahana’uluehu) in the story of Maui

fishing up the island fish, Ulua :

“The high chief Moe...of Mata’oae 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 Luanu’u, whose name is a compound, Lu + a + Nu’u, meaning Lu-son-of-Nu’u. That

makes O’ahu-a-Luanu’u -- Ahu-son-of-Lu-son-of-Nu’u. Luanu’u (Hawai’i) ancestry with strong

representation on O’ahu, chiefly in the Kualoa area, Kane’ohe district, of Ko’olauloa. has a wide presence

in both west and east Polynesia, from Futuna to Mangareva:

West Polynesia:(a) Futuna Luanuku - place name (southwest, Fungatonga)

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.

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. Ha’apai, 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 Ruanu’u, name of a god (manifest in the ‘otu’u stork;in Hawai’i, the auku’u is the black night heron.

(c) Mangaia Ruanuku, a god; also brother of Tangi’ia (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

Kaua’i, Hawai’i] [See Buck, 1934: 15-19]. Vari [Cp. Walinu’u, wife of Kane (Papa/Wakea) Chant of Paku’i)] is the

beginning of the Mangaian lineage to Vatea and Papa, whose sons were: Tangaroa, Rongo, Tane, and

Tangi’ia. Their land is A’ua’u, an old name for Mangaia. Vae-rua-rangi is a descendant of Rongo, and

Tonga-iti [Cp. Tongafiti ~ Konohiki (Hawai’i). On Aitutaki, also comes related names Ta-vaerua-nui and Ta-

vaerua-iti. There is a strong connection between Mangaia and Kaua’i with regard to Vaerua-rangi

(Mangaia) and Kama-waelua-lani (Kaua’i)

[*Note: There are only two places from which the reversible canoe-adz has been reported: Mangaia and Hawai’i]

Place names having the suffix -nu’u~ nuku [i.e., Ke-apapa-nu’u, Ke-apapa-lani (Hawai’i);

Papa-tuanuku (Maori, NZ) are most widespread in the Pacific:

(a) Polynesia (West):(1) Outliers: Nukuoro [East Carolines; State of Pohnpei]

Nukutolu [Lau Group, Fiji]Nukunuku [Vanua Levu, Fini]Nuku Levu [Viti Levu, Fiji]Nukulau [Viti Levu, Fiji]Nukumanu [No. Solomon Is.]Nuku Thikombia [Lau Is., Fiji]Nukusemanu [Ringgold Group, Fiji]Nukubalati “Nukubasanga “Nanuku Levu “Nukutolu [Lau Group, Fiji]

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(2) Tuvalu: NukufetauNukulaelae /-lailai

(3) Tokelau: Nukunau/NikunauNukunono

(4) Tonga: Nukulahanga [islet, Vava’u]Nukulai [island, Ha’apai]Nukunamu [island, Ha’apai]Nukunukumotu [island, Tongatabu]Nukupule [Ha’apai]Nukutula [Ha’apai]

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. Nu’uhiwa (Hawai’i); Nu’uhiva (Tahiti); ‘Iva (Rarotonga)]

(2) Tuamotu: NukutipipiNukutavake

Land names of subdivided tracts having the base nuku- have recognized title, as of the land-

owning 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 (Ha’apai)Ha’ano (Ha’apai), Tui Haangana

(landlord)[Cp. Ngana ~ Nanaulu, Nanahoa(descendants of Maui (Hawai’i)]

Kapa Is. (Vava’u), Fakatulolo (landlord)Nukualofa/-lefa village/district (Tongatabu); capital

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Nukuatea Neiafu (Vava’u); Fotofili (landlord)

Nukuea Uiha (Ha’apai), Malupo (landlord)*Tuanuku (Vava’u), Ulukalala (landlord)

[*Note: The -atea + Nuku for Neiafu, Vava’u and Tuanuku also forVava’u is interesting for the presence of names for Sky Father (Tahiti,Hawai’i) and Earth Mother (Maori)].

Nukuea Longomapu (Vava’u), Veikune (landlord)Nukufeheaki Angaha Niuafo’ou

Nukufetau Angaha Niuafo’ou[Cp. Nukufetau (Tuvalu) [Cp. Ni’i-hau (Hawai’i)

Nukufotu Otea, Kapa Is. (Vava’u)Nukuha Kolonga (Tongatabu); Nuku (landlord)Nukuhake Lapaha (Tongatabu); Pangia (landlord)Nukuhefa Houma (Tongatabu); Vaea (landlord)Nukuhefala Hamula (Tongatabu); Pangia (landlord)Nukuhefala Lifuka (Ha’apai)

[Cp. Levuka (Fiji); > Lifuka (Ha’apai) > Lihu’e (Hawaii)

Nukuhefala Vaimalo (Vava’u)Ha’alaufili (Vava’u) Afu Ha’alaufuli,landlord

[Cp. Ahu-a-Lu-a-nu’u (Hawai’i)]

Nukuhitulu Nukualofa (Tongatabu, Ha’apai)Nukulave TongatapuNukuleka Fua’amotu (Tongatabu); Tungi (landlord)Nukulilo Tungua Is. (Ha’apai); Tui Ha’ateiho (landlord)

*Nukuloa Ha’alaufuli (Tongatabu); Afu Ha’alaufuli[Cp. Ahu-a-Lu-a-nu’u (Hawai’i)]

[Cp. Nukuroa, old name for Mitiaro, Cook Island][Cp. Nu’uroa, a location northwest of Tahiti [“Birth of Islands” chant][Cp. Nukuroa, ancient name for North Island, New Zealand], etc.

Nukulopa Niaufo’ou Is.[Cp. Nu’ulopa, Manono Is., Samoa][Cp. Kalopa, Hamakua, Hawai’i]Nukululi Moungaone Is. (Ha’apai)Nukuluve Kolonga (Tongatabu); Nuku (landlord)

[Cp. Ahu-a-Lu-a-Nu’u (Hawaii)]

Nukumanu Tongatabu*Tuanuku (Vava’u); Ulukalala (landlord)

[Cp. ‘Alala, east Moloka’i (Hawaii)][Cp. Papa-tuanuku (Maori NZ), wife of Rangi-atea][Cp. Papa-hanaumoku (Hawai’i), wife of (Laniakea)]

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Nukumalolo Fatumu (Tongatabu); LauleaMuitoa, Ha’ano (Ha’apai); Tui Haangana Niufo’ou Fotofili (landlord)

Nukumotu Okoa Is., (Vava’u)Nukunamo Fangonahina (Tongatabu); Lasike (landlord)

Leimatua (Vava’u); Tui Pelehake (landlord)Nukunamu Ha’apaiNukunave TongatabuNukunima Kolonga (Tongatabu); Nuku (landlord)Nikunimauta Kolonga (Tongatabu); Nuku (landlord)Nukunonu Nukualofa (Tongatabu)

Lavengatonga (Tongatabu)Hihifo (Ha’apai)Pangai, Lifuka (Ha’apai)MuaNiuafo’ou

Nukunuku Fua’amotu (Tongatabu); Tungi (landlord)Nukuofo Tuanekivale (Vava’u)Nukuokai Veitonga (Tongatabu)Nukuola Tungua Is. Tui Ha’ateiho (landlord)Nukuolaloto Tungua Is. Tui Ha’ateiho (landlord)Nukuolatahi Tungua Is. “Nukuolauta “ “Nukupu’u Fua’amotu (Tongatabu); Tungi (landlord)Nukuta’akinoa Neiafu (Vava’u)

Nukutapa Okoa Is. (Vava’u); Tui Lakepa (landlord)[Cp. Lakemba, Fiji]

Nukutapu Folaha Tongatabu)Nukutasi Hihifo, Lifuka (Ha’apai)

*Nukutavake Sand cay Olutolu Is. Nomuka (Ha’apai)[Cp. Nukutavake Isl, East Tuamotu; inhabitants also occupy Vahitahi,

under the same chief, Tupuhoe].

Nukutolufofonu Ha’apaiNukutoumamaha Ha’apaiNukutula Ha’apaiNukutuli Hamula (Tongatabu); Pangia (landlord)

Moungaone (Ha’apai); gods Moso, PusipapangaNukutulu Pukotala, Ha’ano Tui Ha’angana (landlord)Nukutupu Pukotala, Ha’ano Tui Ha’angana (landlord)Nukuvai Fuaamotu (Tongatabu); Tungi (landlord)Nukukava Houma, Eua Is. (Tongatabu)

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, Ha’apai].

Two Nuku- names are significant in East Polynesian traditions of ancestral homelands and matriarchal

ancestry (Maori):

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(1) Nukuloa Ha’alaufuli (Vava’u); Afu Ha’alaufuli(2) Tuanuku (Vava’u); 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 (Vava’u) is an epithet for Earth-Mother, Papa-tuanuku, who figures prominently in

Maori cosmogonic creation chants as the companion of Rangi [cp. Rangi-atea, Ra’iatea].

While nuku~ nu’u names are for islands and tracts of land in subdivisions governed by titled

Tongan chiefs, the Samoan pattern of naming with nu’u- seems to lay emphasis on offshore rocks,

coastal coves, offshore islets and prominent points of land, i.e., capes:

(2) Samoa: (nu’u- based names):

Nu’uiti Rock, east Vaifanua, TutuilaNu’uolema’a Cove, Sa’ole County coast, TutuilaNu’uoleniu Cove, Sa’ole “Nu’uomanu Rock, Leasina County coast, TutuilaNu’uo’osegi Cove, Nu’u’uli, Pagopago, TutuilaNu’u’o’oti Cove, Leasina county, TutuilaNu’usina Rock, Mauputasi County, TutuilaNu’usetoga Is. Offshore, Masefau Bay, TutuilaNu’utai Rock, Mu Pt., Lealataua County, TutuilaNu’utavana Rock, Leasina County*Nu’utele Rock, east Vaifanua, Tutuila

Island, offshore; east ‘UpoluRocks, Maupua, TutuilaIsland, offshore, so. ea. ‘Upolu

[Cp. Nukutere (Tuamotu), a legendary land in the cosmogonic recordsof Fangatau, while Nuku is the earth or the ancestral homeland,a place of origin (Vahitahi, Anaa); Nukutaeroto was a namefor Ana’a Island]

[Cp. Nuku-tere (Rarotonga), is an esoteric name by which Rarotongawas once known [Savage, 1962: 186]; also referred to Samoa.

[Cp. Nu’u-tere (Cook Is.), referred to Tahiti-nui][Cp. Ka-honua-ia-kele (Hawai’i), ancestral land.

Nu’utoga West Vaifanua, TutuilaNu’ututai Goat Is., Pagopago, TutuilaNu’uuli Pagopago, Tutuila

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Nu’u Inland place, Apia, ‘UpoluNu’uatoi Cape, south coast, Aganoa, ‘UpoluNu’uavasa Islet, so. ‘UpoluNu’ulenamu Point. so. ‘Upolu, near Salamumu

*Nu’ulopa Islet, offshore, west Manono Is.[Cp. tract of land, Niuafo’ou, Tonga]

Nu’ulua Island, so. ea. offshore, ‘UpoluNu’usafe’e Islet, offshore Falealili, ‘UpoluNu’utuloto Rock, offshore, Fale’ula, ‘Upolu

Of these nu’u- names, East Polynesian Nu’utele/Nukutere/Nu’ukele 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 Ana’a 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) ~ Nu’uhiva (Hawai’i, 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, Ha’apai ]. 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-nu’u

and Ke-apapa-lani as the first-born of sky/earth parents shifts emphasis to ‘height’ (nu’u ‘zenith’ and

prominent point of land).

Nukuloa is, perhaps, a persistent Polynesian reference in Tahitian sailing directions to Hawai’i and

O’ahu [Henry, “Birth of Islands”chant ] The track set by the canoe lies between the Society Islands,

Nu’uhiva (Marquesas) and Nu’uroa, 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 Hawai’i, 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/-

Nu’uroa 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 reefNukuatea Island, outer reef[Cp. Nukuatea (Tonga), Neiafu (Vava’u)Nukufetao Islet, reef[Cp. Nukufetau, Tuvalu; Niuafo’ou, Tonga]Nukulufala Islet

(1) Uvea (continued) Nukutapu Islet[Cp. Nukutapu, Folaha, Tongatabu, Tonga]

(2) Tonga *Nukuloa Neiafu (Vava’u)*Nukuloa Tongatabu

(3) Cook Islands (Maori) *Nukuroa ancient name of Mitiaro Island*Nukuroa reef in lagoon (Aitutaki)

(4) New Zealand (Maori) *Nukuroa ancient name of North Island

(5) Tahiti *Nu’uroa (an island stop, between Tahitiand Hawai’i, sailing directions)

Surviving Nu’u- base names in Hawai’i today are:

(1) Nu’u Land section, landing; Luala’ilua Hills (Maui)Land section, Moloka’i; lit., height

(2) Nu’u-anu Valley, height (O’ahu)(3) Nu’u-pia Fishpond (Mokapu Peninsula, O’ahu(4) Nu’u-lolo~Nu’alolo Valley, stream, land section, northwest coast (Kaua’i)(5) Nuku-’ele Point, Makena qd., Maui. Lit., black point.(6) Nuku-o-Mamala Reef pass into Kou, harbor (Honolulu, O’ahu)

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These are two different words in Hawaiian: nu’u- ‘height’, ‘zenith’; nuku- ‘beak of a bird, opening, pass (as through a reef).

There are more Hawaiian ancestral homelands with nu’u-:

(1) Nu’uhiwa Kamahualele/ Mo’ikeha tradition

(2) Nu’umea Kahakuikamoana creation chantKumulipo creation chant

(3) Nu’umealani ‘Aukelenuiaiku migration legend(4) Nu’umehalani Papa/Wakea creation/migration chant

(5) Nu’u-lolo-i-mehani Nu’u/Kahinali’i tradition (deluge, flood)

(6) Nu’u-papa-kini Kumulipo creation chantA 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) Marukau/Marokau Tenararo (Tuamotu)(2) Marutiri/Marotiri/Morotiri Austral (Bass Is.)(3) Maruroa/Moruroa/Mururoa Tuamotu(4) Marotiri Easter Island (offshore islet)(5) Marotiri Mangareva (burial place)(6) Maro-te-tini Borabora, Tahiti (family name)(7) Molokini Islet (off Kaho’olawe; Hawaii)(8) Mololani old name for Molokini

The most famous maro- was Maro-take (Tuamotu), a name for Maui’s fishhook [*Note: This is probaby the source of the name for Moloka’i, 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].

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There are names for goddess Hina, prominent matriarch:

(1) Tonga Hina land tract, Hunga Island (Vava’u); Fulivai (landlord)headland, west coast, Hunga Is.

(3) Samoa Sina spring Savai’i (east)Sinaloa Falls Savai’i (central, 675 ft.)Sina ‘Alofi, ‘Upolu; ridge, TutuilaSina’ele Crater, ‘Upolu; 2840 ft. elevationSinamoga Stream, Apia, ‘UpoluSinatai east coast, ‘UpoluSinauta east ‘UpoluSinamano’o point, TutuilaSinapioa peak, Tutuila, 1605 ft.Sina tau no. east TutuilaSinapoto point, north coast, Ofu, Manu’a.

(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.

Hine-rua Two girls; hine, girl; rua, two.Hine-te-awa The girl of the river. This is the original

name of Bowen Falls [Reed, 1961: 26].

(1) Hawaii Hina-i-uka A rock or peak, Ha’upu Mt., Lihu’e, Kaua’iLit., Hina-in-the-uplands

Hina-kahua Former site for dancing, maika, the kilugame, and fighting (mokomoko); Kapa’au,Hawai’i. Lit., Hina’s arena.

Hina-lele Falls, Hanalei, Kaua’i. LIt., Hina’s leap.

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.

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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 O’ahu] and 450 A.D. [Ka’u, Hawai’i],,

with the end of the migrations out of Central Polynesia northward (Hawai’i) 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 proto- form 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 Puku’i, Mary K. and Samuel H. Elbert, E. K. Mo’okini, 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 [Futuna, ‘Alofi, ‘Alofi-tai;Ke-ao-melemele; land of the gods. [Tonga: ‘Alofi, kava ring]Lit., sky-brightness

Ha’eha’e. East Puna, at Cape Kumukahi, i.e., [Tonga: Hahake (Ha’apai);eastern gate of the sun (Hawai’i); east.[see Mana’e] Lit., east.

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Hamoa. Land division, surfing area (Maui); [Tonga: Ha’amoa , i.e., Sa’amoa]; Lit., sa’a, family of the Moa]

Old name, Ha’a-moa (i.e., Samoa).

Honua’ula. Cove, land section, Kailua (Kona); [N.Z. Maori, Whenua-kura; the nameheiau for human sacrifice, Waipi’o was brought from Hawaiki by Turivalley (Hawai’i); valley (Waimea) of the Aotea canoe and given indistrict (Kaua’i); Point (north Lana’i); memory of the red feathers of theLand division, Makena qd. (Maui); tropic bird]valley (southeast Ni’ihau). [Tonga, Fonua-kula (Ha’apai).Lit., red

earth.tract near Lapaha (Tongatabu), landlord, Fangia; tract near Felemea. village on Uiha Island (Vava’u).

Ka)-ho’olawe. Island; old names: [Tonga: Fakalavelave (Ha’apai);Ka-ho’olewa, Kanaloa, Fakalava (Tongatabu);Kohe-malamalama-o-Kanaloa [Tuamotu: Fakarava, island name].

[NZ. Maori, Whakarewa; to causesomething to float].

Koloa Land division (Kaua’i); [Tonga: Toloa (Tongatabu, beach in Punalu’u, Ka’u and Vava’u]district (Hawai’i). [NZ.Maori, Otoroa]Lit., duck

Kona Districts, to leeward sides [Tonga]of the islands; prevailing windssouthwest trades.

Ko’olau Districts, to windward sides [Tokelau Islands]of the islands; prevailing [Tonga: Tokelau, Tokalau]winds (trades); northeast to [NZ. Maori, Tokarau, fromeast. toka, ‘rocks’ + rau ‘hundred’,

many rocks, the Maori name forthe Bay of Islands].[Rennell: Tokenggau

*[Guam: To-gelagu. from lagu, east; due east in the compass]

Kou Old name for Honolulu (O’ahu). [Tonga; Tou (Tongatabu, andLit., kou {Cordian subcordata) Vava’u, Niuatoputapu].a hardwood tree.

Lalofonua. Ancestral homeland (in the [Tonga: tract of land near Nuku-genealogies (Kumuhonua, alofa, Tongatabu; tract of land,wife of Kumuhonua and mother Vava’u; underworld, with of Laka; entrance in Koloa, Vava’u].Lit., earth-below, i.e., to south.

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Lani-akea Cave and pond near Hulihe’e, [Ra’iatea (Society Is.);Kailua, Kona (Hawai’i). [NZ. Maori, Rangi-atea, sky-Lit., wide sky, expanse; father, for Rangi-atea-te-tuahu-Cp. Akea, Wakea, Sky-father. o-Io-matakanakana, the shrine

of Lo of far-seeing eyes];[Tonga: Langiatea, tomb, Nomuka, Ha’apai].

Lihu’e District (Kaua’i); land division near [Tonga: Lifuka, tracts of land inSchofield Barracks (O’ahu) Ha’apai and Tongatabu; from

Levuka (Fiji).

Maka-hanaloa. Cape (O’ahu). [Maori, Cook Islands: ‘Akaroa]Lit., (start of) long bay. [Easter Island, Hangaroa]

[Tonga: Fangaloa (Ha’apai)].

Makali’i Points, Kalaupapa (Moloka’i) and [NZ. Maori, Matariki; Pleiades orKahana (O’ahu). Lit., Pleiades. northeast sea-breeze;

[Tonga: Matariki, village (Tongatabu); Matariki, generalPolynesian for Pleiades in Taurus;

*[Gilbert Is., Mata Rigi, “Eyes of the Worm” (Rigi,sky-raiser), MilkyWay].

Maku’u. Land sections, Honaunau, Kalapana, [NZ. Maori, Matuku; bittern orand Puna (Hawaii) Maku’u , blue heron] canoe end-pieces, named for the black

night heron[Tonga, Amatuku (Nuapapu Island, Vava’u),

‘rope’].

Mana “Barking Sands,” Mana, Kaua’i; [See Mauna-kapu].Mana, Waimea (Hawai’i).

Manu’a Heiau (near grounds of Queen’s [NZ. Maori, Manuka; tea-tree].Hospital), Honolulu; Manu’a-kepa, [NZ. Samoa, Manu’a]land section, Hanalei (Kaua’i); [Tonga, Manuka (Tongatabu)]Manu’a, name for the underworld, *[Borneo, Pulau Manukan]ruled over by Kanaloa.

Mauna-kapu Hill, Lihu’e district (Kaua’i); [NZ. Maori; Maunga-tapu]mountain, in Wai’anae range *[Gilbert Islands, Maunga-tapu,separating Nana-kuli and Hono- name of one of the types of uliuli forest reserves (O’ahu); maneaba sacred and council-Lit., sacred-mountain meeting houses;

Cp. Tahiti,fare manaha; Hawaii, hale mana. the sacred house on the Tahitian marae and Hawaiian heiau temple grounds].

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Mokapu. Peninsula, Kaneohe Bay (O’ahu); [NZ, Maori, Motu-tapu;motu ‘island’ + kapu ‘sacred’; motu ‘island’ + tapu ‘sacred’,Lit., sacred island, because ‘forbidden’; Lit., forbidden Kamehameha met his chiefs here. island.Name of a bird islet (Moloka’i) [NZ, Maori: Te Motu-Tapu-a-

Tinirau, a legendary chief,The-sacred-island-of-Tinirau;an ancient name for Mokoia Island].

[Cp. Kinilau (Hawai’i), a fishing [Cp. Samoa: Sinilau, hero in thegod to whom altars were built]. stories of Sina and Sinilau].Mokapu (continued): [Tonga: Motu-tapu, sacred

island; so-called because here rested Fasiapule when taking his dead half-brother, the 11th Tui Tonga, Tuitatui]

Mokapu (continued): [Tonga: Motu-tapu, tract nearPangai, village on Lifuka Island(Ha’apai); tract near Fanga-leounga, village on Foa Islands(Ha’apai), Niukapu, landlord].

Niumalu Coast, Nawiliwili (Kaua’i); [Tonga: Niumalu (Tongatabu).Lit., coconut palm shade.

Olokele Canyon, Makaweli (Kaua’i) [Tonga: Olotele (Tongatabu).

(Ke-) One-loa. Beach, Mahaulepu, Koloa [Mangaia, Cook Is.; Oneroa, Landing0district (Kaua’i). Lit., many sands, long beach. [Rarotonga, Cook Is.; One-roa;

Mauke, One-’oa; Atiu, One-roa,east coast;[Tonga: Oneoneloa, islet in Ha’apai; ‘long strip

of sand’].

‘Upolu Point, Kohala (Hawai’i); [Samoa: ‘Upolu (island name),Cp. ‘Upolu, ‘Upalu, wife of since the Tongan occupation].Kinilauamano (Kumuhonua [Tonga: Kupolu, Kano-Kupolugeneaology. ‘the-heart-of-Tonga’, i.e., the

ruling house of Tongan kings][Tahiti: ‘Upolu, the old name for

Taha’a Island];[Tuamotu: Kuporu, name of

an ancient land].

Waiau Lake (13,020 feet elevation), [NZ. Maori, Waiau]summit of Mauna Kea (Hawaii); [Tonga: Vaiau, Lofanga (Ha’apai).Streams, Waimea (Kaua’i);Land division, Waipahu (O’ahu);in Makiki (O’ahu). Lit., swirling water.

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Wai’eli Hill, ‘Ilio Pt. (Moloka’i) [NZ. Maori, Waikeria]Lit., dug water. [Tonga, Vaikeli (Tongatabu,

Vava’u].

Waihi One of several streams originating NZ. Maori, Waihi, ‘gushing-in the high Ko’olau mountains forth’; an old Hawaiki name.behind Manoa Valley into Manoa [Tahiti, Aihi, for Hawai’i, in theFalls, Honolulu (O’ahu); Lit., Hawaiian islands].trickling water. [Tonga: Vaihi (Hawai’i); also

tract near Neiafu, Vava’u; tracton Moungaone Island (Ha’apai)].[Tuamotu, Vaihi, name of thelegendary land reached by TeMakehutomu whence the coco-nut was brought to Kurateke inthe Tuamotus].

Wai-koloa Land section, stream, Puako [Tonga: Veitoloa, at Muaand Waiki’i (Hawai’i); Land (Tongatabu).section and hill (2,800 feet highHumu’ula (Hawai’i).Lit., duck water.

Wailau. Land section, Honu’apo, Pahala [Tonga, Vailau, near (Hawai’i); valley, Waimea (Kaua’i); Kanokupolu

(Hawai’i); valley, Waimea (Kaua’i); (Tongatabu)].land, stream, Kamalo (Moloka’i). [NZ Maori, Wairau, ‘many Lit; many waters waters]

Wailoa. Land section, Pahala, falls, river [Tonga, Vailoa, near (Hawai’i); Lihu’e (Kaua’i) Nukualofa (Tongatabu).

Land division, stream, Kamalo(Moloka’i);Lit., long water.

Waimea. Land division at 3,000 feet elevation [NZ. Maori, Waimea](Hawai’i); River, land (west Kaua’i); [Tonga, Vaimea, near Bay, Hale-iwa and Pu’ukapu (O’ahu, Vaipoa (NiuatoputapuLit., red water (i.e., due to flooding) and Niuafo’ou)].

(Ka)-Wai-nui. Land sections, Honomu and Kailua; [Tonga, Vainui, tract on stream, Honomu and Waipi’o Niuafo’ou](Hawai’i); two streams, Ka-malo and Halawa (Moloka’i), swamp, fishpond, Kailua (O’ahu); Lit., big water.

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

Hono-uli Land division, Halawa (O’ahu) [Marquesas, Hakau’i valley/ bay, Hono-uliuli.Land division, Waipahu (O’ahu) Nuku-Hiva]Lit., dark bay.

Maka-hanaloa. Cape (O’ahu). [Maori, Cook Islands: ‘Akaroa]Lit., (start of) long bay. [Easter Island, Hangaroa]

[Tonga: Fangaloa (Ha’apai)].

Makaweli. Land division, Waimea (Kaua’i); [Easter Island, Mataveri; Lit.,Lit., eye of the fire worm, eye of season, eye of the centipede].terror.

Mana’e Point of the compass (Moloka’i); [Pukapuka (Cook Is.), Ngake, east]east. (-na’e ) ) Raroia, Tuamotu, Ngake,east;

G.2.3 Hawaiian and Tahitian

Haloa Hill (4084 feet), in Waipi’o (Hawai’i) [Ra’iatea, Fa’aroa]

[Ho’ohoku- (not a place name), mother of Haloa, [Tahiti-nui, To’ahotu, district]Wakea (cosmogonic myth) [Cp. Samoa; Safotu, Safotulafai

(Savai’i)][Cp. Fotu, kava ring, Tonga]

Halelea. Land division, Hanalei (Kaua’i). [Huahine, Society Is.; Farerea Pass]

[Cp. Lea, goddess of canoe-builders,in the ‘elepaio bird]; -lelea, prayerfor ‘awa-drinking].

‘Ili’ili-opae Heiau, Mapulehu (east Moloka’i) [Cp. ‘Opae, marae, on MaupitiLit., level pavement outside the Island, northern group, Society

temple, paved with smooth pebbles. Islands

Kahului Bay (Maui); [Ra’iatea, Society Is., Tehurui, Lit., a battle formation, arranged as bay]crescent rows of warriors, the frontcarrying long spears, slingstones,followed by short spears, then daggers,followed by wrestlers, bonebreakers.

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G.2.4 Hawaiian and Maori (Cook Islands [+ West Polynesian]

(‘O) Ahu. Island name. (O’ahu) [N.Z. Maori/Mangaia].Lit., gathering place; heaped up, Maori: Ahu as clouds; altar.In genealogy: Ahu (w), wife of Luanu’u (Kumuhonua genealogy)

(Ke)-Awa-lua. Coastal area, Lahaina (Maui); [Rarotonga (pass through theLand sections, Ke-ahole, Kailua, and reef into Rarotonga]

Kohala quadrants (qd.).Lit., double-bay.

Lalokona Ancestral homeland (in the [Rarotonga, Cook Islands]genealogies [Li’aikuhonua, [Tonga: Lalotonga, Fa’akakai,Kumulipo, descending from Ha’ano (Ha’apai)]Laka and Kinilauemano; i.e.,Lalokona, son of Nananu’u;Kumuhonua, descendingfrom Kapili; i.e., son ofKealomelemele (w);

(Ke-) One-loa. Beach, Mahaulepu, Koloa [Mangaia, Cook Is.; Oneroa,district (Kaua’i). Landing]Lit., many sands, long beach. [Rarotonga, Cook Is.; One-roa;

Mauke, One-’oa; Atiu, One-roa,east coast; also on Mauke].[Tonga: Oneoneloa, islet inHa’apai; ‘long strip of sand’].

‘Olowalu Canyon, near Ukumehame, [Atiu, Cook Is., Orovaru].(west Maui).

G.2.5 Hawaiian and Maori (New Zealand)

Ala Moana. Old surfing area in Ala Wai, Honolulu. [N.Z. Maori; Aramoana.

Alia. Lake, inland salt ponds, Alia-manu [N.Z. Aria; a deep pool, or stretch(Bird-lake), Alia-pa’akai (Salt-lake), of water suitable for fishing by Moana-lua ‘two-lakes’ (O’ahu). net].(Ke)-alia (Honaunau, Hawaii; east Kauai; Kaunakai, Moloka’i;Land division, Ka’ena (O’ahu).

Halulu. Heiau, Kau-no-Lu (Lana’i); [Cp. N.Z. Maori; Haruru, one of (Halulu, mythical white bird of Kane) the kete, baskets of stars.

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Hanalei Land division, bay, district [NZ. Maori, Whangarei, harbour(Kaua’i); Lit., crescent bay. and rei, cherished possession.

[Mauke, Cook Islands; ‘Anareia.

He’eia Land division, Kailua (O’ahu); [N.Z.Maori; Hekeia; father ofName given by Haumea to her Te Anau, early migrant from foster child, grandson of ‘Olopana. Hawaiki].

Hilo District (Hawai’i); [Cp. N.Z. Maori, migration hero, Lit., 2nd moon night. demi-god (Whiro); Rarotonga

(‘Iro), star, Procyon, or planet, Mercury]

Hoku’ula Hill (4,415 feet), Hauko’i (Hawaii), [NZ. Maori, Whetu-kura,said to have been lifted out of the Lit., red star].sea by a turtle and where Lono-i-ka-makahiki defeated Kama-lala-walu, chief of Maui; hill (1,400 feet),Lihu’e district (Kaua’i); coastal area,hill (2,504) in Hana (Maui); Landdivision, Makawao (Maui), Lit., red star (Antares in Scorpio),orplanet, Mars. [Cp. Hoku’ula, in tradition, Mercury (Fornander, 1971: 127].

Hono-lulu Capital (O’ahu); old name, Hana-lulu. [N.Z. Maori; Whangaruru]Lit., calm, peaceful bay; i.e., safe from ruru, sheltered bay].anchorage; protected bay.

Honua’ula. Cove, land section, Kailua (Kona); [N.Z. Maori, Whenua-kura;heiau for human sacrifice, Waipi’o the name was brought fromvalley (Hawai’i); valley (Waimea) Hawaiki by Turi of the Aoteadistrict (Kaua’i); Point (north Lana’i); canoe, and given in memory ofLand division, Makena qd. (Maui); the red feathers of the tropic valley (southeast Ni’ihau) bird].Lit., red earth [Tonga, Fonua-kula (Ha’apai).Lit., red earth. tract near Lapaha (Tongatabu),

landlord, Fangia; tract nearFelemea. village on Uiha Island(Vava’u).

Kahiki-nui District, Luala’ilua Hills (Maui); [N.Z., Maori, Rarotonga: Tawhiti-Lit., great-Tahiti nui/Ta’iti-nui; for Tahiti-nui,Society Islands].(Ka)-ho’olawe. Island; old names: [Tonga: Fakalavelave (Ha’apai);Ka-ho’olewa, Kanaloa, Fakalava (Tongatabu);Kohe-malamalama-o-Kanaloa [Tuamotu: Fakarava, island name].

[NZ. Maori, Whakarewa; to causesomething to float].

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‘Iliau. Trail, Waimea canyon (Kaua’i); [N.Z. Maori, Kirikau; kiri ‘skin’,Lit., iliau, plant related to the kau ‘bare, naked’, for a battlesilversword, endemic to Kaua’i. in which contestants fought

naked].

‘Iole Land division, Kohala qd. (Hawai’i); [N.Z. Maori, Rarotonga, Kiore.mountain and stream, Lihu’e [Tahiti-nui, ‘Iore, old name fordistrict (Kaua’i). Lit., rat. Mahina, ‘Oropa’a (Point Venus),

Tahiti].

Kai-halulu Bay, surfing area, Kauiki Head, [NZ. Maori, Tai-haruru; sea-Hana (Maui). resounding].Lit., roaring sea.

Kailua. Bay (Hawai’i, Oahu). [N.Z. Maori, Tairua]Lit., two seas, or two currents. (two tides, one from the north,Land section, hill (1,269 feet), another from the south].Paia (Maui); stream, Haiku(Maui); Land section, Mokapu(O’ahu), Lit., two seas, currents.

Kaulana. Bay, Kalae, South Point, [N.Z. Maori, Tauranga; a Ka’u district (Hawai’i) sheltered anchorage, or a coastal area, northeast Kaho’olawe resting place for canoes]coastal area, northeast Kaho’olawe; Lit., boat landing.

Kamaile Heiau, plain, spring, Ka’ena (O’ahu). [NZ. Maori, Te Maire, native Lit., the maile vine. tree].

Ka-milo Point, Kalae (Ka’u) Hawai’i; [N.Z. Maori, Te MIro, native tree].Lit., twisting, of current.Points, Lihu’e (Kaua’i) andKipahulu (Maui);Lit., the milo tree.

Kaupo Coastal area, village (Maui); N.Z. Maori, Taupo; short forancient fishing village, Wai- Taupo-nui-a-Tia, from taupo,manalo (O’ahu), canoe-landing, shoulder cloak + nui ‘big’;at night. discoverer of the lake

Ka-nuku-o-ka-manu. Waiakea (Hilo, [N.Z. Maori, Te-Ngutu-o-te-Hawai’i). Lit., beak of the bird. manu].

Ka-loko Pond, Kona district (Hawai’i). [N.Z. Maori, Te Roto].

Ka-luahine Falls, Waipi’o (Hawai’i). [N.Z. Maori; Te Ruahine.Lit., old lady.

Ka-wa’a-o-Maui. Rock, in Wailua River [N.Z. Maori; Te-waka-a-Maui;(Hilo, Hawai’i); old name for South Island.Lit., Canoe-of-Maui.

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Ka-wela Bay (Kahuku, O’ahu) [N.Z. Maori: Te WeraLit., hot.

Ki’i Point north of Alahaka Bay, [N.Z. Maori; Otiki].Kona (Hawaii); South Point,Kalae (Hawaii); Puna (Hawai’i);Landing (Ni’ihau); coast site,between Kahalu’u and Waiaholein Ko’olaupoko district (O’ahu).

Kilohana Land divisions, Mauna Loa, [NZ. Tirohanga, a view]south Hawai’i; Land division,at 9, 620 feet elevation, Waiki’i(North Hawai’i); peak and crater,Lihu’e district (Kaua’i); lookout,Waimea Canyon (Kaua’i);Point, near Kalae, Kalaupapa(Moloka’i); peak, Kalihi (O’ahu);Lit., lookout point, or outer tapa,best, superior.

Ko’a Fishpond, east Lana’i. [NZ. Toka, rock].(ko’a, fishing shrine; ko’a,coral rock).

Koloa Land division (Kaua’i); [Tonga: Toloa (Tongatabu, beach in Punalu’u, Ka’u and Vava’u]district (Hawai’i). [NZ.Maori, Otoroa]Lit., duck

Ko’olau Districts, to windward sides [Tokelau Islands]of the islands; prevailing [Tonga: Tokelau, Tokalau]winds (trades); northeast to [NZ. Maori, Tokarau, fromeast. toka, ‘rocks’ + rau ‘hundred’,

many rocks, the Maori name forthe Bay of Islands].[Rennell: Tokenggau

*[Guam: To-gelagu, from lagu, east]

Kulani Cone (5,518 feet high), east [N.Z.Maori; Turangi., name of aslope of Mauna Loa (Hawaii); chief from tu ‘to stand’, rangi ‘‘skyLit., like heaven.i.e. to stand in the sky.

La’au Point, southwest cape, west [N.Z.Maori; Rakau, ‘tree,end (Moloka’i). timber’]Lit., wood, (also) current);Ridge, Hanalei (Kaua’i);Hill, Hamakua (Hawai’i);Lit., wood, plants.

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Lani-akea Cave and pond near Hulihe’e, [Ra’iatea (Society Is.);Kailua, Kona (Hawai’i). [NZ. Maori, Rangi-atea,

Cp. Akea, Wakea, Sky-Father Lit., wide sky, expanse;father, for Rangi-atea-te-tuahu-o-lo-matakanakana, the shrine of Lo of far-seeing eyes];Tonga: Langiatea, tomb, Nomuka, Ha’apai].

Laniloa Old name for Pacific Heights, [Tuamotu, Rangiroa Island];Honolulu (O’ahu); Laniloa Point, [Cp. NZ Maori, Maori name forLa’ie (O’ahu). 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 Hi’iaka to Laniloa Point, La’ie (Oahu):

Lele Laniloa, ua malie,Ke hoe a’e la ka Moa’e,Ahu kai i na pali,Kaiko’o o lalo, e,Ua pi’i kai i uka, e.

Fly Laniloa, fly in the calm,At the moaning of Moa’e (tradewind),Mist velis the mountain walls,The breakers roll ever below,While the sea climbs on shore.

Lani-po Peak (2,621 feet), Maunawili (O’ahu) [NZ. Maori, Rangi-po, where the sky is dark].

(Ka) Leina-a-ka-uhane. Land section, [NZ. Maori; Reinga, the under-Ka’ena Point (O’ahu), the world; Te Reinga, leaping-offjumping-off place of the place of spirits; wairua (souls)

soul, i.e., let themselves off a pohutukawaLeina-o-Papio, Kamalo (Moloka’i); tree (i.e., lehua tree) into theLeina-a-ka-uhane , Lahaina (Maui). underworld beneath the kelp.

(Ka)-Loko Land section and fishpond near [NZ Maori, Te Roto ‘lake’].Kailua, South Kona (Hawai’i);coastal area, Makapu’u (O’ahu)Lit., the pond.

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(Ka)-Loko-loa. Cove, near Kealakehe, North [NZ. Maori, Roto-roa, ‘long-Kona (Hawai’i); Lit., the long pond. lake’]

(Ka)-Lua Place, Palolo (Honolulu); [NZ. Maori, Te Rua ‘pit], compo-Lit., the pit.

(Ka)-Lua-kanaka. Cave, in Wailuku River, [NZ. Maori, Ruatangata, ‘man-Hilo (Hawai’i), a deep and dangerous pit].crossing, said to have been the deathof many by drowning; once thehiding place of robbers; Lit., man-pit, grave.

Chant: A Hilo au ehe la, ho’olulu ka lehua la, A Pana’ewa 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 Pana’ewa, a place of birds, I went to Wailuku, to the man pit...there...

(Ka)-luahine. Cliff and falls, Waipi’o (Hawai’i); [NZ. Maori, Te Ruahine;Lit., the old lady. Lit., old, wise woman.

Lua-waiLand section, Kailua (Hawai’i); [NZ. Maori, Rua-wai; water in aplace, Kaimuki (O’ahu); cave, or two streams.Lit., water hole.

Mahuka (Pu’u-o-). Heiau, Pupukea, Waimea [NZ Maori; Mahuta (named after(O’ahu). Lit., Hill-of-flight.; the third Maori king, Tawhiao;bay, Pahala, Ka’u (Hawai’i). [Cp. N.Z. Maori; hero of the

migrations, Mahuta (Tongareva,Penrhyn Island, also called Tu-

te-Koropanga (Cp. Hawai’i, ‘Olopana); and the god of forest growth, Tane-Mahuta.

Ma’ili’ili Hill and stream, Lualualei (O’ahu). [NZ. Maori; Makirikiri.Lit., pebbly.

Makali’i Points, Kalaupapa (Moloka’i) and [NZ. Maori, Matariki; Pleiades orKahana (O’ahu). Lit., Pleiades. northeast sea-breeze;

[Tonga: Matariki, village Makali’i (continued) (Tongatabu); Matariki, general

Polynesian for Pleiades in Taurus;*[Gilbert Is., Mata Rigi, “Eyes of the Worm” (Rigi, sky-raiser), MilkyWay].

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Maku’u. Land sections, Honaunau, Kalapana, [NZ. Maori, Matuku; bittern orMaku’u and Puna (Hawai’i); blue heron]canoe end-pieces, named for the [Tonga, Amatuku (Nuapapublack night-heron, auku’u. Island, Vava’u), ‘rope’].

Malama. Land section, crater, coast, [NZ., Marama; Lit., moon;Kalapana, Puna (Hawai’i); [Tahiti, name of the sea to theName of Kamehameha’s home, northwest of Tahiti-nui]Kaunakakai (Moloka’i); place,Manoa (O’ahu); name of thewestern sea, ‘Ewa (O’ahu).

Malino. Place, lower ‘Alewa Heights, [NZ. Marino]Honolulu (O’ahu); Lit., calm.

Malua Drive, Alewa Heights, Honolulu [NZ. Marua (valley).(O’ahu); Lit., depression.

Mana. Heiau, Halawa qd. (Moloka’i). [NZ. Maori; Mana, island nearLit., supernatural power; Wellington, for Te-mana-o-Kupe

-ki-Aotea-roa, the ability (mana)of Kupe to cross the ocean toAotearoa].

Mana “Barking Sands,” Mana, Kaua’i; [See Mauna-kapu].Mana, Waimea (Hawai’i).

(Ka)-mana-nui. Place, western tributary of [NA. Maori: Manga-nui]of Moanalua Valley (Oahu).,Lit., large branch; also tributaryto Waimea Stream, Hale’iwa(O’ahu),

Manawai. Land division, Kamalo qd. (Moloka’i). [NZ. Maori; Mangawai]Lit., tributary; also, heiau (Moloka’i),named for Kumuko’a, high chief,whose daughter, Kalola, marriedKamehameha I.

Mananui. Ka-mana-nui, Ka-mana-iki (O’ahu). [NZ. Maori; Manganui].

Manu’a Heiau (near grounds of Queen’s [NZ. Maori, Manuka; tea-Hospital), Honolulu; Manu’a-kepa tree].Hospital), Honolulu; Manu’a-kepa, [NZ. Samoa, Manu’a]land section, Hanalei (Kaua’i); [Tonga, Manuka Manu’a, name for the underworld, (Tongatabu)]

ruled over by Kanaloa.

156

Mauna-kapu Hill, Lihu’e district (Kaua’i); [NZ. Maori; Maunga-tapu]mountain, in Wai’anae range *[Gilbert Islands, Maunga-tapuseparating Nana-kuli and Hono- name of one of the types ofuliuli forest reserves (O’ahu); maneaba sacred and council-Lit., sacred-mountain. meeting houses; Cp. Tahiti,

fate manaha; Hawaii, hale mana the sacred house on the Tahitian marae and Hawaiianheiau temple grounds].

Mauna-pohaku. Old name for St. Louis [NZ. Maori; Maunga-pohatu]Heights and site of LanakilaSchool, Honolulu (O’ahu).Lit., rock mountain.

Melemele An ancestral homeland [NZ. Maori, Meremere; for the [Chant of Kaulu, migration legend] evening star (Venus);Lit., yellow also Vega (alpha Lyrae)]

[Cp. Hawai’i, Melemele, stars in Orion’s Belt].[Cp. Tahiti, Meremere, Orion’sBelt].

Moku. Coastal section, Kaunakakai [NZ. Maori, Motu; island, or(Moloka’i); Lit., district, or islet; clump of trees].or ‘severed’, ‘cut-off’, piece of(land), section

.Mokulua Offshore islands, Kailua (O’ahu); [NZ. Maori, Moturua;

Lit., two islands. motu ‘island’ + rua ‘pit’, Lit., islands with a pit.

Mokapu. Peninsula, Kaneohe Bay (O’ahu); [NZ, Maori, Motu-tapu;motu ‘island’ + kapu ‘sacred’; motu ‘island’ + tapu ‘sacred’,Lit., sacred island, because ‘forbidden’; Lit., forbidden Kamehameha met his chiefs here. island.Name of a bird islet (Moloka’i) [NZ, Maori: Te Motu-Tapu-a-

Tinirau, a legendary chief,The-sacred-island-of-Tinirau;an ancient name for Mokoia

[Cp. Kinilau (Hawai’i), a fishing [Cp. Samoa: Sinilau, hero in thegod to whom altars were built]. stories of Sina and Sinilau].

Mokapu (continued); [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 nearPangai, village on Lifuka Island(Ha’apai); tract near Fanga-leounga, village on Foa Islands(Ha’apai), Niukapu, landlord].

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Nunulu Land division, Kohala (Hawai’i). [NZ. Maori, Nunguru, ‘sing, groan’.Lit., growl.

Pa’ala’a Land section, Hale’iwa (O’ahu). [NZ.Maori, Pakaraka;Lit., sacred firmness. pa ‘fortified village’; karaka,

native tree].

(Ka)-Papa Offshore island (14 feet elevation), [NZ. Maori, Te Papa ‘flat land’].Waikane (O’ahu), with fishingshrine, said to be the “mother”(Papa-hanau-moku) of O’ahu].

Papaiki. Land section, Kamalo qd. (Moloka’i) [NZ. Maori, Papa-iti].Lit., small flats. (from papa ‘flat’, iti ‘small’).

Palena. Place in Kalihi (O’ahu) [NZ. Maori, Parenga].Lit., border. (stream with slippery banks;

probably not cognate).

Pali-kea. Peak in Hanalei (Kaua’i); [NZ. Maori, Pari-tea]Stream, Hana (Maui);Peak, 3,098 feet high, aboveLualualei, Wai’anae (O’ahu);Peak, above Kailua (O’ahu).Lit., white cliff.

Pohaku-loa Land division, between Mauna Kea [NZ.Maori, Pohatu-roa].and Mauna Loa (Hawai’i); wide-spread name: Kohala (Hawaii),Kaupo and Hand (Maui); Halawa .(Moloka’i); Waialua (O’ahu).Lit., long stone, but also meansland with many rocks, stony

Puna-lu’u Land sections, Honu’apo and [NZ. Maori, Punga-ruku]Pahala (Hawai’i); stream and [Tahiti, Puna-ru’u, name

of the fishpond, Kane-ohe (O’ahu); chief of the ‘arioi society]Kahana qd. (O’ahu);Lit., coral dived for; also, spring (dive into).

Pu’u-kapu Land division, Kamuela (Hawai’i) [NZ. Maori, Puke-tapu].Peak (1350 feet), Kawailoa (O’ahu); hill (215 feet), Moanalua(O’ahu); Lit., sacred, forbidden hill; chiefs and commoners methere to discuss important matters.

Pu’u-lani Peak, Waimea district (Kaua’i). [NZ. Maori, Puke-rangi].

158

Pu’uloa Land section, Kailua, Kona [NZ Maori, Puke-roa](Hawai’i); old name forQueen’s Bath, Kalapana,Puna (Hawai’i); coastal area,Pearl Harbor (O’ahu).Lit., many hills; long-hill.

Pu’u-lua. Gulch, double-hill, Halawa [NZ.Maori, Puke-rua](Moloka’i); Cinder cone(1,666 feet), Kaunakakai(Moloka’i).

Pu’u-maile. Hill and stream, Waipi’o (Hawai’i). [NZ Maori, Puke-maire]Lit., maile vine hill. maire, fern.

Pu’u-nui Lower Nu’uanu valley (O’ahu); [NZ. Maori, Puke-nui].Lit., big hill.

Pu’u-’ula Hill, ‘Ilio Pt. (Moloka’i, east end). [NZ. Maori, Puke-kura]Lit., red hill.

(Ka)-wa’a-o-Maui. Rock, lying in Wailuku [NZ. Maori, Te-Waka-a-Maui;River, Hilo (Hawai’i); the canoe-of-Maui, old name forLit., the canoe-of-Maui. South Island, from which Maui

fished up North Island (Te-Ika-a-Maui, the fish of Maui].

(Ka)-Wai Point, Lihue district (Kaua’i); [NZ. Maori, Te Wai, ‘stream’Lit., the water. (common component of names).

Wai-ale’ale Highest mountain (5080 feet) [NZ. Maori, Waikare, ‘ripplingwith annual rainfall, 476 inches water].per year (Kaua’i); Lit., ripplingwater; Wai’ale, reservoirs,Wailuku gulch, Kilohana (Maui).

Wai-’anae Land division, mountain range [NZ. Maori, Wai-kanae, from (O’ahu); Lit., mullet water. kanae ‘mullet’].

Waiau Lake (13,020 feet elevation), [NZ. Maori, Waiau]summit of Mauna Kea (Hawaii); [Tonga: Vaiau, Lofanga Streams, Waimea (Kaua’i (Ha’apai).Land division, Waipahu (O’ahu);in Makiki (O’ahu). Lit., swirling water.

Wai’awa Land disvision, Wahiawa, Waipahu, [NZ. Maori, Waiawa; river in the Waikane (Oahu); Lit., milky water. valley].

159

Wai’eli Hill, ‘Ilio Pt. (Moloka’i) [NZ. Maori,Waikeria]Lit., dug water. [Tonga, Vaikeli

(Tongatabu, Vava’u].

(Ka)-waihau District (Kaua’i); bay, ‘Ilio Pt. [NZ, Maori, Waihau; ‘windy water’

(Moloka’i); Lit., icy water.

Waihe’e Land section, river, canyon, [NZ. Maori, Waiheke; Wailuku (Maui); Lit., flowing ‘ebbing’ water].

water; old name for WaimeaFalls (O’ahu).

Waihi One of several streams originating [NZ. Maori, Waihu, in the high Ko’olau mountains ‘gushing-forth; an old behind Manoa Valley into Manoa Hawaiki name.Falls, Honolulu (O’ahu); Lit., [Tahiti, Aihi, for Hawai’i, trickling water in the Hawaiian Islands;

[Tonga: Vaihi (Hawai’i); alsotract near Neiafu, Vava’u; tracton Moungaone Island (Ha’apai)].[Tuamotu, Vaihi, name of thelegendary land reached by TeMakehutomu whence the coco-nut was brought to Kurateke inthe Tuamotus].

(Ka)-wai-iki. Stream, Waipi’o (Hawai’i); [NZ. Maori, Wai-iti, little river].River, Waimea (Kaua’i); stream,(Moloka’i); stream, Waialua (O’ahu); Lit., small water.

Wai-koko. Stream, land section, Hanalei [NZ. Maori, Waitoto; blood(Kaua’i); Lit., blood water. water, probably the scene of a

battle].

Wailua Land division, stream, Honomu, [NZ. Maori, Wairua, two streams].and Honu’apo (Hawai’i); Land section, river, falls, valley,Lihu’e district (Kaua’i); heiau,and birth stone in Wailua;Lit., two waters.

Waima. Point, Puako, and stream, Waipi’o [NZ Maori, Waima, white river (Hawai’i); Lit., discolored water. (for limestone in the riverbed].

(Hawai’i); Lit., discolored water. (Cp. Samoa, Vaima (hill,’Upolu,where Robert Louis Stevenson is buried)

160

Waimalu Hill (1450 feet elevation), land [NZ. Waimaru, calm water].section, Pearl Harbor (O’ahu).Lit., sheltered water

Waimanu Land sections, bay (2085 feet [NZ. Maori, Waimanu, streamelevation), valley, Waipi’o (Hawai’i); frequented by birds].Land section, Waimea (Kaua’i);Falls, KamalØ (Moloka’i). Lit., bird water]

Waimea. Land division at 3,000 feet elevation [NZ. Maori, Waimea](Hawai’i); River, land (west Kaua’i); [Tonga, Vaimea, near VaipoaBay, Hale-iwa and Pu’ukapu (O’ahu. (Niuatoputapu and Niuafo’ou)].Lit., red water (i.e., due to flooding).

Waipao. Gulch, Waimea district (Kaua’i); NZ.Maori, Waipao].Land division, near Makena (EastMaui]; Lit., scooped water.

(Ka)-wai-papa. Valley, Waimea district (Kaua’i); [NZ. Maori, Waipapa; water onLand section, gulch near Hana a flat rock, named for Waipao(Maui); Lit., the stratum (rock) who was killed by Tuwhaka-stream. iriora].

Waipouli Land division, Kawaihau (Kaua’i); [NZ.Maori, Waipouri, darkLit., dark water. stream].

Wai’anapanapa. Lakes (6,800 feet elevation), NZ. Maori, Wairarapa,in Hana and Nahiku (Maui). glistening waters].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 Hawai’i)

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, Ra’iatea, Maupiti [List 3 above].

Was there a more direct migration to Hawai’i 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 Hawai’i, 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.

Puku’i, Mary Kawena and Samuel H. Elbert, and Esther K. Mo’okini, Place Names of Hawaii, 1974; University Press of Hawai’i, Honolulu. Table, “Proto-Polynesian Reflexesof Hawaiian Place Names.

Reed, A.W., A Dictionary of Maori Place Names, 1961, Wellington.

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[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.

1 O Kaulu nei wau,O ke kama o Kalana,O ka hiamoe kapu,Ka auwaalalua,

5 Ke keele maalaioa,O kuulei, o pawa,Ka mea nana i hoolei,Kaulu mauka, E Kaulu makai,E Kaulu--E--Kiwaa ia,

10 E Kaulu--E--auwaa iaO lele aku keia o Wawau,O Upolu, O Pukalia iki,O Pukalia nui, O Alala,O Pelua, O Palana, O Holani,

15 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;

20 Pau Kahiki ia Kaulu,Pau Kahiki ia Kaulu,I Koa o Halulukoakoa.Mai ke au paha ia Ku,Mai ke au paha ia Lono,

25 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

30 O ka lele, O ka lele o Keia,Hakuhakualani ku’u MakuahineLele ka Oili o ka lani, lele i ka laniLele ka ua lokuloku, lele i ka laniLele ka ua hea, lele i ka lani

35 Lele ka ua huna, lele i ka laniLele ka pinaohaololani, lele i ka

laniO lele aku keia o Moanawaikaioo,O ke au miki, o ke au ka, e mimilo ai,

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E make ai ia oe,--40 E lele paha, e ku paha.

[Fornander, Abraham, APR: 2: 12-15]

1 I am KauluThe child of Kalana,The sacred rest,The sea-slug,

5 The great slinger (expert with the sling)Rainbow colors, morning light,He (is the one) who spreads them out

Kaulu ashore, E, Kaulu at seaE Kaulu--E--he is the Kiwa’a

10 E Kaulu--E--a fleet is he.

He has landed (visited) Wawau,Upolu, Little Pukalia,Great Pukalia, Alala,Pelua, Palana, Holani,

15 The Isthmus, Ulunui, Uliuli,Melemele, Hiikua, Hiialo,Hakalauai;--who has spanned the heavenSpanned the night, spanned the day,Spanned the farthest ends of the Kahiki;

20 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,

25 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,

30 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,

35 Falls the gentle rain, rushing through the heavensSoars 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--

40 Passing perhaps, remaining perhaps.

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Commentary:

[The mo’olelo of Kaulu is found in the Fornander Collection [4: 526-529; 5: 364-369] summarized by Martha W. Beckwith in Hawaiian Mythology (HM): 436-438]

At one time Kaulu lived on O’ahu in the area near Konahuanui, Nu’uanu 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 Kaulu’s 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-ohi’a-laka (k) and Hina-ulu-ohi’a (w) at Kailua, Ko’olau (O’ahu). [*Note: Ku-ka-ohi’a-laka is Ku-in-the-lehua-tree,thus the ki’i akua principal image in the heiau Ku, also called the luakini po’okanaka. 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,

O’ahu)

Where would Kaulu-a-Kalana be placed in the genealogies of ruling chiefs of Hawai’i?

Fornander mentioned that Kaulu’s grandmother was Hina-ka-pa’i-kua (Hina who beats tapa), wife of Nanamaoa, son of Maui-ki’iki’i-a-kalana. This would make him a contemporary of Nanakaoko, great-grandson of Maui, although Kaulu’s name is not listed in the genealogy of ruling chiefs.

[*Note: The Li’aikuhonua lineage (from Opu’upu’u 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,O’ahu]:

Li'aikuhonua* KeakahulihonuaLaka 1 KapapaialakaKamo'oalewa* Lepu'ukahonua*Maluapo* Laweakeao*Kinilauemano UpaluHalo KinilauewaluKamanookalani* KalanianohoKamakaokalani Kahuaokalani

166

Keohookalani KamaookalaniKaleiokalani Kapu'ohikiKalali'i* KeaomeleMalakupua Ke'ao'aoalaniHa'ule Loa'aNamea WaleaNananu'u* LalohanaLalokona Laloho'anianiHonuapoiluna HonuailaloPokinikini PolelehuPomanomano Pohako'iko'iKupukupuanu'u KupukupualaniKamoleokahonua Ke'aaokahonuaPala'alani KanikekoaHemoku Pana'ina'iMakulu Hi'onaMilipomea HanahanaiauHo'okumukapo Ho'aoLukahakona NiaulaniKupulanakehau Kahikoluamea

1 Paupaniakea Papa/Haumea2 Hoohokukalani Wakea3 Haloa Huhune4 Hinanalo Haunu'u5 Nanakehili Haulani6 Wailoa Hikawaopuaianea7 Kio Kamole8 Ole Hai9 Pupue Kamahele10 Manaku Hikoha'ale11 Kahiko Kaea12 Luanu'u 1 Kawa'amaukele13 Ki'i 2 Hinakoula14 Ulu (+Nanaulu) Kapunuu15 Nanaie Kahaumokuleia 16 Nanilani Hinakina'u17 Waikulani Kekauilani18 Kuheleimoana Mapunaiaala19 Konohiki Hikaululena20 Wawena Hinamahuia21 Akalana Hinakawea22 Mauiakalana Hinakealohaila23 Nanamaoa Hinakapaikua [*grandmother of Kaulu]24 Nanakulei Kahaukuhonua25 Nanakaoko Kahihiokalani [*Kaulu, grandson of Hinakapaikua]

(Kapawa) (?)Heleipawa KookookumaikalaniHulumanailani HinamaikalaniAikanaka HinahanaiakamalamaHema (+ Puna) UlumahahoaKaha'i Hinauluohi'aWahioloa Koolaukahili

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Laka II HikawaelenaLuanu'u II Kapokulaiula

Fornander also mentioned that Kaulu’s kilokilo (observer, as of portents and stars) was Luhau-kapawa, thus contemporary with Mo’ikeha. This would place him on the lineage of Ulu’s brother, Nanaulu, from the Ulu-Nanaulu migration in the 31st generation from Wakea and Papa:

1 Paupaniakea Papa/Haumea2 Hoohokukalani Wakea3 Haloa Huhune4 Hinanalo Haunu'u5 Nanakehili Haulani6 Wailoa Hikawaopuaianea7 Kio Kamole8 Ole* Hai9 Pupue Kamahele10 Manaku Hikoha'ale11 Kahiko Kaea12 Luanu'u 1 Kawa'amaukele13 Ki'i 2 Hinakoula14 Ulu (+Nanaulu) Ulukou15 Nanamea Puia16 Pehekeula Uluae17 Pehekemana Nanahapa18 Nanamua Nanahope19 Nanaikeauhaku Elehu20 Keaoa Waohala21 Hekumu Kumukoa22 Umalei Umaumanana23 Kalai Laikapa24 Malelewaa Pililohai25 Hopoe Haunanaia26 Makalawena Koihouhoua27 Lelehooma Hapuu28 Kekupahaikala Maihikea29 Maweke Naiolaukea30 Mulielealii Wehelani31 Mo’ikeha 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 Hinakapa’ikua (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. Vava’u, Tonga;Vava’u, Marquesas;Vava’u, (Borabora)

‘Upolu [Samoa][Taha’a, Society Is.][district, Point Venus, Tahiti-nui][district, Hawai’i]

Pukalia-nui [cp. Butaritari, Gilbert Islands]Pukalia-iki (Little Pukalia) [cp. Pukapuka, Tuamotus;

Pukapuka, Cook Is.]Alala [no data, n.d.]Pelua [cp. Beru, Gilbert Is.]Palana [n.d.]

Holani [cp. Kua-i-helani; [cp. Holani-ku, land found by ‘Aukele-nui-aiku ; and Holani-moe]

(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]

Hi’ikua, Hi’ialo - stars, or facing forward, facing backward

Hakalauai - star name (n.d.)

Moanawaikaio’o - seas south of Tahiti-nui, below 18 to 20 degrees south.

He has accomplished the following:

1. “Grasped the sky” (apo ka lani)2. “Grasped the night and day” (apo ka po, apo ke ao);3. “Grasped the compass pillars (kukulu o Kahiki);4. “Finished Tahiti” (knows the Society Islands);

“Knows the coral of Halulu-ko’ako’a; 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 arereef life and those which are far-ranging deep-sea fauna

“Stars: ‘O’ili (filefish), a name for the Southern Cross; 169

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-o’o, or Mimilo-o-Nolewai...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 (Hawai’i) [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 ~ Makali’i).

By far the most persistent aspect of the Maui cycle outside the Oceanic culture area is that of sun-snaring, 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 Maui’s 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-Thousand-

Tricks; 1949: 25]

[East and Central Polynesia]:

Name Island

Maui-tikitiki New Zealand, Chathams, Tuamotus, exceptVahitahi; Cook Is., Mangareva(Australs); Maui-ti’iti’iSociety Islands (Tahiti)

Maui-tikatika Vahitahi (Tuamotu)Maui-kiki’i, -ki’iki’i, -ikiiki Hawai’i

[West Polynesia and Polynesian Outliers in Melanesia/Micronesia]:

Maui-kijikiji Tonga and FijiMaui-kisikisi Tonga and UveaMoea-tiktiki RotumaMo-sigsig Santa Cruz

Mo-tiketik Yap and Feis (Carolines)Ma’au-tik Lamotrek (Carolines)Ma-thikethik, Maitix Mogmog (Carolines)Maitik Ponape (Carolines)

Me-tikitiki TikopiaMaui-tikitiki Aneiteum, Efate, NgunaMa-tikitiki Tanna, Futuna, Aniwa, Aneiteum, N.Hebrides Mo-shikishi Aniwa, Futuna (New Hebrides)Maui-tukituki Efate (New Hebrides)Maui-tikitki Efate (New Hebrides)Ma-tiktiki, Ma-tiktik, Mo-tikitiki TannaAmo-shishiki, Moshi, Mo-shishiki, Maisiki FutunaMa-tshiktshiki AniwaMoi-tikitiki, Moi-tukketukke Aneiteum

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E.2 The Descendants of Maui-tikitiki-a-Taranga in East Polynesia: Distribution of the ‘Aikanaka-Kaha’i Cycle

The ‘Aikanaka-Kaha’i cycle is a Polynesian tradition, not limited to Hawai’i.belonging in the Ulu (Uru-te-Ngangana) genealogy and producing voyagers and heroes descended from Maui-ki’iki’i-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) Hinaaiakamalama (w)Puna (1)Hema

[ca. 765 - 840 A.D.]

Hema (k) Ulumahahoa (w)Kaha’i (k) Hinauluohi’a (w)Wahieloa Hinahawea (w)

Ko’olau Kahili (w)

Laka Hikawailena (w)Luanu’u (k)

The adjusted time scale assigns the Hema and Kaha’i 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 Maui’s 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: ‘Aikanaka Hinahanaiakamalama

Maori: Kaitangata Awanuiarangi (w)Whaitiri (w)

Rarotonga: Kai-tagata ‘Ina-ma-ngurunguru

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Hawaii: Aikanaka HinahanaiakamalamaHema Luamahehoa/

Ulu-mahahoa (w)

Maori: Kaitangata Awanuiarangi (w)Whaitiri w)

Hema Uru-tonga (w)Hine-piripiri (w)

Rarotonga: Kai-tagata ‘Ina-mangurunguru‘Ema ‘Ua-uri-raka-moana

Rua-mata-io

Tuamotu: Hema Hua-uri

Tahiti: Hema Hua-uriHina-tahutahu

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) Ulu- (Lua-) mahehoaKaha’i (k) Hina-ulu-ohi’a

Maori: Hema (k) Hina-pupu-mai-nauaHine-piripiri

Tawhaki Hina-nui-i-te-kawaHine-muru-toka

Rarotonga: ‘Ema ‘Ua-uri-raka-moanaRua-mata-io

Ta’aki ‘ Ine-uru-o-runga

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In this association Kaha’i’s wife’s name is close in the sound of Hina’s name:HIna-ulu ~ ‘Ine-uru, (Hawaii/Rarotonga), and Maori has a similar referent in the‘ohi’a-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-Kaha’i Cycle].

Tuamotu: Hema Huauri

Tahaki HapaiHorahoraTokurua (dawn)

Tonga: Tafaki Haapai

Moriori (Chatham Islands):

Hema HapaiTawhaki

Tahiti: Hema HuauriHina-tahutahu

Tafa’i HinaTere-te-ura-i-te-rangi‘Ura-i-ti’a-hotu

Hawaii: Wahieroa (k) Hina-hawea (w)Ko’olau Kahili (w)

Laka Hikawailena (w)Luanu’u

Maori: Wahieroa Hine-tua-hoangaMatoka-rau-tawhiriKura

Rata Tonga-rau-tawhiriTu-whaka-raro

Rarotonga: Va’ieroa Tairiiri-tokerau

Rata Aniani-te-rangi

Aitutaki: Vaiaroa Tairi-tokerauNganaoa

Tuamotu: Vahieroa Tahiti-tokerauMatamata-taua

Rata Te-vahine-huarei174

Tahiti: Vahieroa Maemae-a-rohiRata

Marquesas: Vehie-oa Tahi’i-tokoauNgana-oa

Samoa: Pua SinganoTafa’i Sina-piripiriFafieloa TulaLata

Conclusion:

Considering the geographic distance between Hawai’i 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. Between Maui and Rata are 12 generations [Kumulipo, Wa 16, lines 1803-1816], or three hundred years, during which O’ahu was already settled by Maui’s son, Nanamaoa in the 6th century A.D.

E.2.1 Holo Hema i Kahiki (Hawaii)

1 Holo Hema i Kahiki, ki’i i ke ‘apo-’ulaLoa’a Hema, lilo i ka ‘A’aiaHa’ule i Kahiki, i Ka-pakapaka-ua

4 Waiho ai i Ulu-paupau

E.2.2 O Ke Anuenue Ke Ala o Kaha’i (Hawaii)

1 ‘O ke anuenue ke ala o Kaha’iPi’i Kaha’i, koi Kaha’iHe Kaha’i i ke Ko’i’ula a Kane

Hihia i na maka o ‘Alihi5 A’e Kaha’i i ke anaha

He anaha ke kanaka, ka wa’aIluna o Hanai-a-ka-malama‘O ke ala ia i ‘imi ai i ka makua o Kaha’iO hele a i ka moana wehiwehi

10 A halulu i Hale-kumu-ka-lani

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Ui mai kini o ke akuaNinau ‘o Kane ‘o KanaloaHe aha kau huaka’i nui,E Kaha’i, i hiki mai ai?

15 I ‘imi ai au i ka HemaAia i Kahiki, aia i UlupaupauAia ia ka ‘A’aia, haha mau ‘ia a Kane

18 Loa’a aku i kukulu o Kahiki.[From Fornander, APR: 2: 16-17]

1 Hema went to Kahiki to fetch the red fillet (circlet or ring)*Hema was caught by the ‘A’aia (albatross)He fell in Kahiki, in Ka-pakapaka-ua (“Pattering-rain”)He rests in Ulu-paupau

1 The rainbow is the path of Kaha’iKaha’i arose, Kaha’i bestirred himselfKaha’i passed on on the floating cloud of KanePerplexed were the eyes of ‘Alihi

5 Kaha’i passed on on the glancing lightThat is the road to seek the father of Kaha’iGo on over the deep blue ocean

10 And shake the foundations of heavenInquiring are the retainers of the God(s)Kane and Kanaloa are asking,“For what purpose is your large travelling party?O, Kaha’i, that has come hither?”

15 “I am seeking for Hema,There in Kahiki, there in Ulu-pau-pauThere are the ‘A’aia constantly breathed on by Kane,

18 Reaching to the farthest ends of Kahiki.”

E.2.3 Huauri’s Lament for Tahaki (Tuamotu)[Tuamotuan fangu ]

Pathway of the Birds [Translated from the original by J. Frank Stimson, Songs of the Sea Kings:73-75].

1 First VoiceMine is the migrating bird winging afar over remote oceans,

Second VoiceEver pointing out the sea road of the Black-heron--the dark cloud in the sky of night.

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ChorusIt is the road of the winds coursed by the Sea Kings to unknown

lands!Mine is the bird--

2 First VoiceMine is the migrating bird flying on even-beating wings to

lands revisited,

Second VoiceEver searching out the road of the ocean.

ChorusIt is the road of the winds coursed by the Sea Kings to unknown

lands!Mine is the bird--

3 First VoiceMine is the migrating bird winging aloft over untraveled oceans,

Second VoiceEver spying out the sea way of the monster called Great-fish-

sleeping-in-the-wide-wastes-of-the-ocean,

ChorusIt is the road of the winds coursed by the Sea Kings to unknown

Lands!Mine is the bird--

4 First VoiceMine is the migrating bird beating swift wings above wakeless

seas

Second VoiceEver seeking out the star-lit path over the waves

ChorusIt is the road of the winds coursed by the Sea Kings to unknown

lands!Mine is the bird--

5 First VoiceMine is the migrating bird winging over perilous regions of the

ocean,

Second VoiceEver tracing out the age-old path of the wandering waves leading

to the Great-clam-standing-alone.

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ChorusIt is the road of the winds coursed by the Sea Kings to unknown

Lands!Mine is the bird--

6 First VoiceMine is the migrating bird flying afar to remote wastes of the

ocean,

Second VoiceEver 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 thetowering waves!

E.2.4 Paumakua [ca. 990 A.D.] (Hawai’i)

‘O Paumakua, ka lani o MoenaimuaO ke ali’i nana i hele i KahikiA Kahiki i ke kaiakeaO mimo, o momi, o ka mamioO ka i’a mailoko, o ka AuakahinuO Auakamea ia lani

O Paumakua, the lord of MoenaimuaO the chief who went to TahitiTahiti in the open oceanThe gentle, the precious, the prosperousAnd the fish within were AuakahinuAnd Auakamea the noble

E.2.5 Makuakaumana, Pa’ao Migration [ca. 1115 A.D.] (Hawai’i)

E Lono, E Lono! E! E Lonoka’eho!Lonokulani, Ali’i o KauluonanaEia na wa’a, kau mai aiE ho’i, e noho ia Hawai’i-kua-uli

E ‘aina loa’a i ka moanaI ho’ea mai loko o ka ‘ale

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I ka halehale po’i pu a KanaloaHe ko’akea i halelo i ka waiI lou i ka makau a ka alawai’aA ka lawai’a nui o Kapa’ahuA ka lawai’a nui o Kapuhe’euanu’u- laa pae na wa’a, kau maiE holo, e ai ia Hawai’i he moku;He moku Hawai’iHe 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 Kapa’ahu,The great fisherman, Kapuhe’euanui-laThe 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 Kamahu’alele, Mo’ikeha Migration (Hawai’i) [ca.1215 A.D.] [From Fornander, APR: 2: 10-11]

Eia Hawaii, he moku, he kanakaHe kanaka Hawaii, --EHe kanaka Hawaii,He kama na KahikiHe pua ali’i mai Kapa’ahuMai Moa’ulanuiakea Kanaloa

He mo’opuna na Kahiko laua ‘o Kupulana-kehauNa Papa i hanauNa ke kama wahine o Kukalaniehu me KahakauakokoNa pulapula ‘aina i paekahi I nonoho like i ka Hikina, Komohana

Pae like ka moku i lalaniI hui aku, hui mai me HolaniPuni ka moku o Kaialea ke kiloNaha Nu’uhiwa, lele i Polapola

O Kahiko ke kumu ainaNana i mahele ka’awale na mokuMoku ka aho lawai’a a Kaha’iI okia e Kukanaloa

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Pauku na aina na mokuO Haumea ManukahikeleO Moikeha, ka Lani nana e nohoNoho kau lani ia Hawaii - aOla, ola o Kalana olaOla ke ali’i, ke KahunaOla ke kIlo, ke KauwaNoho ia Hawai’i a lulanaa kani mo’opuna i Kaua’iO Kaua’i ka moku--a O Mo’ikeha ke ali’i [From Fornander, 1969: II:10-11]Here is Hawai’i, the islands, the man,A man is Hawaii, eA man is Hawaii,A child of KahikiA royal flower from Kapa’ahuFrom Moa’ulanuiakea Kanaloa

A grandchild of Kahiko and KupulanakehauPapa begat himThe daughter of Kukalaniehu and Kaha-kauakokoThe scattered islands are in a rowPlaced evenly from east to westSpread evenly is the land in a rowJoined on to Holani

Kaialea the seer went round the landSeparated Nu’uhiwa, landed on PolapolaO Kahiko is the root of the landHe divided and separated the islandsBroken is the fishline of Kaha’iThat was cut by KukanaloaBroken up into pieces were the lands, the islands,

O Haumea ManukahikeleO Mo’ikeha, the chief who is to reside,My chief will reside on Hawai’i-aLife, life, O buoyant lifeLive shall the chief and the priestLive shall the seer and the slaveDwell on Hawai’i and be at rest,And attain to old age on Kaua’i,O Kaua’i is the island --aO Mo’ikeha is the chief.

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F. Polynesian Geography of the Pacific: The Experience of CaptainJames 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 deep-

keeled ship, rather than in an open outrigger canoe.

The Tupaia list of island names recovered from Captain James Cook’s 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, Purea’s adviser, had been much with them; he was a man of intelligence, of encyclopaedic local knowledge, came of a family offamous 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. Taha’a 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 thevessel from time to time]

NE Quarter (northeast)

1 Ohevapato Fatu Hiva (Marquesas)2 Teoheow Tikehau (Tuamotu)3 Oryroa Raroia (Tuamotu)4 Oopate Apataki (Tuamotu)5 Ooura Kaukura (Tuamotu)

NE-NEBN (northeast-northeast by north)

1 Otaah *Taha’a (Society Is.)2 Ohevaroa Hiva’oa (Marquesas)3 Temanno Temanu (?) (Tuamotu)4 Ootta Otaha (?) Taha’a?

NE-NEBN (northeast-northeast by north)

1 Otaah *Taha’a (Society Is.)2 Ohevaroa Hiva’oa (Marquesas)3 Temanno Temanu (?) (Tuamotu)4 Ootta Otaha (?) Taha’a?

NE QuarterWhareva Fakarava (Tuamotu)Whaterreero Fateriro (?)Tetioo Katiu (?) (Tuamotu)Tetineohva (?)Terouwhah Teruaaha (?)Ohevapoto Hivapoto (?)

NNE Quarter

Whaoa Hao (?) (Tuamotu)

Whaterretaah (?)

Whaneanea Tahanea (?) [Tuamotuan name for ancient Tahiti]

Moutou Motu-tunga (?)182

Toometoaroro Mitiaro (?) (Tuamotu)

Tennowhammeatane (?)

Ohetetamaruire (?)

Ouropoe Rapa (?) (Austral Is.)

SE Quarter (southeast)

Moutou Motu-tunga ?)

Mytea Maitea (?) (Oznabury Is.)

Ohevanue Hiva-nui (?) (Hiva-nui on Anaa, Tuamotu Is.)

Ohirotah 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 Taha’a.

[At Fare, Huahine, 3 days later, 16 July 1769].

“Gentle breezes led Tupaia to pray to his god Tane for wind (when hethought a wind was coming, said Banks), and whether or not with hisassistance 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 toprove his mettle. As the ship maneuvered he made a man dive down to theheel 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 Cook’s experience, and though the two men’s 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 Cook’s 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 Cook’s 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 Kalaniopu’u at Kealakekua on the island of Hawaii ten years later, before

Captain Cook was killed in an altercation with Hawaiians on February 14, 1779. 183

“When a party landed, Tupaia, now priest rather than pilot, went through a lengthy propitiation ceremony to avert the anger of the local godsat the coming of strangers, and a hog and some coconuts were presented tosignify their approval...” [Ibid.: 193]

[At Teava Moa, Opoa, Ra’iatea; Taputapuatea marae,

“...Leaving this harbour, Cook crossed over to another on the near sideof 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, Ra’iatea, 18 days later]

“...It was not till the 24th that it seemed safe to leave shelter and haulto 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-eastgales 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 shipinto 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 thesouthward. Considering the mission on which he was now engaged, the words of Banks were perhaps too casual: ‘Launched out into the Ocean insearch 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 “Hiti-

roa, 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 sightedto the east, and this one at least was prophesied by Tupaia--’Ohetiroa’,Hiti-roa or Rurutu--a high island, dark-green, without barrier reef butfringed all round with a coral bank. As the ship could not get in close andCook had no wish to stay he sent off the pinnace with Gore, Banks, andTupaia, to see if they could land and acquire any knowledge from the inhabi-tants of what lay to the southward. These inhabitants...proved a little bellig-erent, trying to seize the boat...Cook, having made the circuit of the island,hoisted her in again and made sail. He ignored Tupaia’s 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 Tupaia’s advice and continue westward. The island names give

an idea of the extent of Tupaia’s 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 [York Is.] [WBS-WSW west by south, west southwest]Tappooamanue [Saunders Is.]

W/NW Quarter (west/northwest)

Manu’a SamoaHonue Vanua Levu (?) (Fiji)Oheteroa Rurutu (SE)*(Austral Is.) Onawhaa Ana’a (E)* (Tuamotu)

W/SW Quarter (west/southwest)

Otootooera Tutuila (Samoa)Opooroo ‘Upolu (Samoa)Ooouow (?)Teorooromatiwhatea (?)Teatawhiti (Viti Levu (?) (Fiji)

SW Quarter (southwest)

Oheavie Savai’i/Havai’i (?) (Samoa)Pooromathehea (?)Tiamoorohehea (?)Ohetetaeteare (?)Ohetetareva (?)Ohetetoutoumi (?)

W Quarter (west)

Mooanatayo (?)Tetupatunaeohew (-Niuafo’ou)? (Tonga?)Motehea (?)Oourio (?)Orurutu (?) (Rurutu SE ?)Oatuu (?)Oahooahoo Ahuahu (Cook Is.)Oweha Uiha (?)Orotuma (Rotuma?)Tenuna (Tainuna?)Orevavie (Ra’ivavae?) (Austral Is.?)Toutepa (?)Oravathoa (Rarotonga?) (Cook Is.)Oryvavai Ra’ivavae (Austral Is.)

185

Oahourou (?)Otaheite Tahiti (Society Is.)Olimateroa NW RimataraOremaroa Limaloa (?)Tebooi NE Tubua’i (Austral Is.)

[19 September: Sighting of east coast of New Zealand by Nicholas Young on 9 October; Cook names Young Nick’s 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 (Cook’s)

surprise, “they understood Tupaia perfectly.” On 11 October he cast off, having named the anchorage

Poverty Bay and the southwest point Young Nick’s 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 atGreat 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. He was off the coast of Taranaki. It was almost a year later after having left Tahiti in July,

1769. 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

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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, Hawai’i.

F.1 Tahitian Star Course Instructions from Ra’iatea (Society Islands) to O’ahu (Hawaiian Islands) in 1817

[Henry, Teuira, Ancient Tahiti, pp. 399-402].

Commentary:

Forty-eight years after Tupaia, a Tahitian chant giving sailing directions to the islands of Hawai’i, Maui, and O’ahu from Ra’iatea was recited in 1817 by scholars Ara-mou’a 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 Havai’i, instead of Ra’iatea. 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 (Vava’u) is northeast of Ra’iatea. The other islands (Maurua, Maua’e) are to the west of Ra’iatea and Borabora, but compass directions say go east to Huahine, lying between Ra’iatea and Borabora (Vava’u). Why go east to go northwest to Hawai’i?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 Hawai’i, they will find the Line Islands (Washington, Fanning, Palmyra) instead, or bypass Hawai’i 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 Spica’s position at the time of departure from Ra’iatea.

As in Tupaia’s 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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Ma’ahura’i , 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 Ra’iatea, which may instead target the celestial equator as the personification of Atea ~ Wakea (Hawai’i) 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. Orion’s 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 Ra’iatea in June, Spica is rising east in the evening. If departure from Ra’iatea 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 Hawai’i as the course continues northeastward to Maui and O’ahu.

What Tupaia contributed of island names and locations to Captain Cook in 1769-1770, Ra’iatean 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 Havai’i [Ra’iatea] 1 (Ra’iatea)Mariua (Spica) is the star, Auere (Offering-cloth) is the king [Spica in Virgo]Of Havai’i, the birthplace of landsThe morning apparition ridesUpon 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! (compass/west)The sea casts up Vavau (Porapora) the first-born; 2 (Borabora)With the fleet that strikes both ways;And Tupai (Stand-flat), little islets of the king. 3 (no data = n.d.)Strike on, the sea casts up Maurua (Hold-two), 4 (Maupiti)

Sir Charles Saunders Island)Strike on, they are Ma-piha’a 5 (Maupiha’a Mopiha’a)

(With-springs, Lord Howe Island)Putai (Sea-cluster), Birds-there, Scilly Island); 6 (Maua’e Is.)

[Fenua-’ura, a reef at 16 degrees 31 south, 154 degrees 43 west

Papa-iti (Small-rock, the Thespesia, or Bellingshausen) 7 (Bellinghausen)Bear thou on! Bear on and strike where?Come and strike east! (compass/east)The sea casts up Huahine (Grey-fruit) 8 (Huahine)

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; 9 (Maiao)[near Ra’iatea]

In the sea of Marama.

Bear thou on and strike where?

The star Mariua flies south [Spica in Virgo]Come and strike northeast! (compass/northeast)

The sea casts up Nu’uroa (Long-fleet) (Rangiroa,Tuamotu?)In the rising waves of Tai-o-vaua (Shaven-sea)Bear thou on! Bear on and strike where?

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The vapor fliesTo the outer border of Tai-o-vaua (Shaven-sea),Strike there!The sea casts up Pupua (Presented, Honden Island) (Pukapuka. Tuamotu

[Pukapuka, 2 islands, one at 17 degrees 23 south; or Cook Is.)another at 10 degrees 53 minutes S, 165 degrees 45 min.30 sec. W; the north island of the Cook Group]

Strike far north! (compass/north)The sea casts upThe distant Nu’uhiva (Fleet-of-clans, Marquesas) 10 (Nukuhiva)Of the waves that rise upInto towering billows,Bear thou on to the northwest! (compass/northwest)Stike where?Strike the towering wave!The sea casts up Hotu-papa (Surging- rock) (rock, n.d.)Of the towering wave.Bear thou on! Beat on and still strike the towering wave.There comes Tai-nuna (Mixed-up shoal), land (shoal, n.d.)Beyond Hotu-papa.Sea of Putu-ninamu (Sooty tern) casts up!

Ma-ahu-rai (Cleared-by-the-heat-of-heaven) is the land; [Magellanic Clouds]

There is cast up again,O-utu-ta’ata-mahu-rei (The-people’s-verdant-headland) (n.d.)The Sea of the Nu’u-marea (Host-of-parrot-fish) (n.d.)Casts up Fata-pu (Clustering-pile) (n.d.)Tai-Manunu (Sea-of-cramps) casts upTe-vero-ia (Fish-producing-storm) Island. (n.d.)Bear thou on! Bear on and strike where?Strike north, (compass/north)The sea casts up Matai-rea (Breeze-of-plenty) (n.d.)Land of the long beating drum;

Taputapuatea is the temple with long court yard; (n.d.)[name of the marae on Ra’iatea]

Strike where? Strike north.The sea casts up Arapa (Basket Island) alone; (n.d.)Raparapa (Angular, island) alone. (n.d.)

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Just over the sea is Tai-Rio-aitu (Weeping-for-god-rio) [Aldebaran]

Bear thou on! And swim where?Swim towards the declining sun,Swim towards Uru-meremere [Orion]

[Orion, lying 10 degrees north and 10 degrees south; declining sun, on the western horizon setting, if on northwestern heading]

Distance will end at thine approach,Redness will growIt will grow on the mountain figureheadAt thine approachWhere the mountain is the boundary over there, O!Redness grows, grows on the figureheadBounding inThe ocean over there!

That is Aihi (Bit-in-fishing) 11 (Hawai’i)

Land of the great fishhook 12 (Maui)

Land of raging fire kindlingAngry flames;Land drawn up,Through the undulations of the toweringwave,From the foundation!

Beyond is O’ahu. 13 (O’ahu)

Pipiholoka’ao

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Akea (k).Akea (w) is the name of the male primal parent ancestor of the Hawaiian people; same as WÅkea,

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-hÅnau-moku). He is the ancestor of Hawaiian chiefs on the Papa-WÅkea lineage:

La’aLa’a is the short form for La’amaikahiki, whose descendants lived in Ko’olau, O’ahu and

Kaua’i. See La’amaikahiki.

E ka ‘Åina kea kamali’i a La’aO thou white land, thou child of

La’a.

A reference to Ko’olau, O’ahu, “white land”, so-called because of white sand and reef [Forn. 6: 3: 398]

[Cp. Ra’a [Tahiti]: [acc. De Bovis inAPR 2: 7 footnote: “...mentions 24 generations of chiefs on Raiatea and Borabora from Ra’a , the progenitor of Tamaota, the (1863) reigning chief of Ra’iatea].

La’amaomaoLa’amaomao was the god of winds [Malo: 83].

In the migration legend of Mo’ikeha he was a helpful companion who stopped off at the Hale o Lono in Kaluakoi, Moloka’i (in a cave on the north side near Kalaupapa), or at Waipi’o [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.

La’amaomao (w)La’amaomao (w) was the mother of Paka’a, son of Ku-a-nu’uanu, the servant of Keawe-

nui-a-’Umi in the story of KË-a-Paka’a (son of Paka’a). She was a daughter of the district chief of Kapa’a, Kaua’i, who disowned La’amaomao (w) when she married KË-a-nu’uanu, whom the parents despised.

La’amaomao raised her son, Paka’a (named for the ‘awa-scaled skin of the chief, Keawe-nui-a-’Umi), at Kapa’a, Kaua’i until Paka’a wished to find his father, who had gone back to Waipi’o, Hawai’i. La’amaomao then gave Paka’a the gourd calabash of winds, on the inside of which were the bones of his grandmother, and from which La’amaomao 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 Ko’olau-

kahili or Ko’olau-kahiki, or somehow connected with places reminiscent of the Tokelau-Fiji area of west Polynesia].

Laka’s father, Wahieloa, was the son of Kaha’i (k) and Hina-ulu-ohi’a (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 Punalu’u, Ka’u, Hawai’i, 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, Kupina’i]

While Laka was growing up, the neighborhood boys jeered at him because he had no father, so he determined that he should retrieve his father’s bones. Each time that he cuts down a tree and leaves it in the forest for the next day’s 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 KË-moku-hali’i, 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 KË-moku-hali’i nad the adz, KË-pa’ai-ke’e, 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 Kiko’o (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 Punalu’u 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 Ko’olau-

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kahili, ruled over Ko’olaupoko, O’ahu. After he died in Kualoa, Laka’s body was returned to Maui by his son, Luanu’u (by Hikawailena of Waimea, now the shark aumakua, Ha’iwahine) 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].

LalohanaLalohana 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].

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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 Ho’ohokukalani 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 CaptainJames Cook with Tupaia of Tahiti in 1769-1770 A.D.

B. Tahitian Star Course Instructions from Ra’iatea (Society Islands) to O’ahu (Hawaiian Islands) in 1817

(1) Birth of New Lands

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) Ka Mele a Paku’i (The Birth of Islands)

C.1 The Primal Pair in World Mythology

C.2. Earth-Mother, Papa-hanau-moku (Hawaii)

C.3 Multiple Pairs of Primal Progenitors (Hawaii)(1) Ka Mele a Kahaku-ku-i-ka -moana(2) The Wohi Tabu of Ali’i Ranks (Hawaii)(3) The Birth-of-Islands as Ali’i 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-Kaha’i Cycle

E.2 Holo Hema i Kahiki (Hawaii)E.3 O Ke Anuenue Ke Ala o Kaha’i (Hawaii)E.4 Huauri’s Lament for Tahaki (Tuamotu)E.5 Paumakua [ca. 990 A.D.] (Hawai’i)E.6 Makuakaumana, Pa’ao Migration [ca. 1115 A.D.] (Hawai’i)E.7 Kamahu’alele, Mo’ikeha Migration (Hawai’i)

F. 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-ke’e-nui, of Namaka-o-Kaha’i, sister of Pele-honua-mea (Borabora)

(2) The Pele Migration: (3) Places of Residence of Ancestors according to Hawaiian Genealogy and

Migration Legend

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H. Backgrounds of Comparative Polynesian Place Names StudyH.1 The Polynesian Heritage in Hawaiian Place Names

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

H.3 Hawaiian and West Polynesian

H.4 Hawaiian and Marquesan, Easter Island, Tuamotuan [+ Cook Islands (Maori) and West Polynesian]

H.5 Hawaiian and Tahitian

H.6 Hawaiian and Maori (Cook Islands [+ West Polynesian]

H.7 Hawaiian and Maori (New Zealand, primarily)

I. The Significance of the Ru ~ Lu Sky God Tradition (Micronesia andPolynesia)

J. The Great Flood Tradition in World Mythology and Kai-a-Kahinali’i (Hawaii)

K. The Significance of the Knotted Cord in the Record of Human Migration across the Indo-Pacific

L. The Perspective from Recent Genetic Study of Polynesia DNA.

M. Conclusion: Captain James Cook and Kealakekua Revisited

(1) Rarotonga (from Avaiki)

Atea m. PapaTauiraTeaa

1 Mua2 Eanga3 Unga4 Engi5 Niua6 Tamore7 Ru-roa8 Ru-poto

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9 Ru-maeaea10 Ru-tapa-tapaiaa11 Ueuenuku12 Ueuerangi13 Tu-ei14 Maru-i-te-rangi15 Tapu16 Angaie-maitu-rangi17 Tangaroa-tipu-ta-pe18 Te-Pou-o-te-Rangi19 Maro20 Te-Tupua21 Ara-nui22 Runa23 Ru24 Aio25 Peke-te-io26 Peke-to-ake27 Peke-tea-tama28 Ia-tea-tama29 Ia-tepo30 Ia-teao31 Ia-maina32 Ia-tangata33 Tangata-nui34 Tangata-rai35 Tangata-katoa36 I-te-katoa-ranga37 Ia-te-atu38 Tiki39 Taito-rangi-ngunguru40 Taito-rangi-nanagana41 Toro-ki-matangi42 Te-ira-punga43 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-uta45 Tu-takapu-a-tai46 Te-arunga47 Te-araro48 Te-atoru-aitu49 Te-atoru-akena50 Aitu51 Aokeu52 Ao-te-rupe53 Ao-ki-vananga54 Ao-ki-atu55 Rakitu56 Raki-roa57 Te-ariki-tapu-kura

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58 Moe-itiiti59 Moe-rekareka60 Moe-metua Ngana-ite-tupa61 Moe-te-rauru m.(daughter of Ngana)62 Iro

[At Rarotonga Iro met with Tangiia at Mauke; daughters of Auriki-moe-tuma andTangiia asked for Iro’s son, Tai-te-Ariki to be ruling chief]

63 Tai-te-Ariki ~Te Ariki-upoko-tini 1 Tearikiupokotini164 Taputapuatea 165 Te-Ariki-upoko-tini 266 Te-ariki-o-te-rangi67 Taakua68 Tui-te-rangi

[Tangiia went to Rarotonga with 400 people; met Karika at Maketu in Mauke] 69Rongo

[Tangiia married daughter of Marika, Mokoroa-i-aitu.]70 Te Ariki-upokotini 371 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 Mo’oinanea, grandmother of Aukelenuiaiku, described when she told him she had traversed a land to the south that was six months without sunlight. The identityof the first settlement of Rennell in the Solomon Islands by Kaitu’u 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 ‘O‘ahu, son of Papa-hanau-moku (w) by Luanu‘u (k), the Ahu for whom the island of

‘O‘ahu is named, i.e., ‘O‘ahu-a-Lu-a-Nu‘u, Ahu-son-of-Lu-son-of-Nu’u [HM: 302, 305].

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