The Pacific Ocean

Having now shown the identity of the races inhabiting the islands of the Pacific with the remains of a nation still to be found in the islands of the Malay Archipelago, called by the intruding race indigenes or aborigines; that these people were attacked by strange and hostile nations; and that they had the means and capacity of moving by water, it will be the proper place to recount the legends or traditions which describe the several maritime expeditions, the causes of them, and their fate. Sir G. Grey, K.C.B., late Governor of New Zealand, has made the largest collection; the more valuable in that the traditions appear literally as uttered by the tohungas from whom he obtained them. Mr. J. White has also published some legends. Dr. Shortland's "New Zealand Traditions" is a scholarly work, and quite reliable. Of the late Judge Maning's tractate it is sufficient to say that he wrote it. There are other collections of more or less value.

Several expeditions arrived in New Zealand, all from a place called Hawaiiki by the Maoris of the present day, and so named in the legends. When the European first settled in the land, the geographical position of Hawaiiki was unknown to the natives; they had even lost all notion of its direction. But learned investigators having determined that, of the numerous islands which bore the name of Hawaii under slightly differing forms, the Hawaii of the Sandwich Islands had the best claim to the distinction, the doctrine has spread amongst the natives, and the direction of Hawaiki is now fixed in the north-east. Thus within one gene- page 93 ration many legends and traditions become ruined and worthless by the intromission of the ideas and reasoning of a foreign and civilized race. Yet one would have thought that the fact of there being a legendary Hawaiki in New Zealand—a Samoan Sawaii, a Tahitian Hawaii, a Rarotongan Awaiki, a Nukuhivan Hawaiki, a Tongan Habai, and a Hawaian Hawaii—would have caused amongst inquirers a suspicion that such a wide dispersal of one name throughout insignificant islands in a vast ocean, could have originated only by its introduction from some place which lived in the memories of men when the names were conferred, and which was common to all; just as wherever the English race has penetrated there will be found a Thames and an Avon, an Oxford and a Cambridge, all referable, however, to the original home of the race—by no means to each other.

There seem to have been thirteen expeditions into New Zealand, of which accounts have been preserved in the popular traditions, and others of which no specific stories exist, all from Hawaiki. This may be the proper place to notice the dialectic changes which the language spoken in the several islands has undergone—not, indeed, to pursue the investigation into the divergencies of each group, but merely to refer to the general principles (if that word may be used with reference to a process which is certain, but cannot be understood) which govern the phonetic corruption of a form of speech, when segregation of the people using it takes place. With the exception of the change or loss of consonants, a small creation of new words, and the loss of a few from tapu and other causes which need not be referred to, the Polynesian language is now as it was ages ago. In essentials it varies not over the whole Pacific, and a Maori sails through seventy degrees of latitude and ninety of longitude without finding his mother tongue insufficient for his needs.

Professor M. Müller has described in better language than I can find the mysterious system which seems to order the gradual change or phonetic decay of languages, when groups of people become segregated. One can understand why the Cush of the Bible, the Etaush of the Egyptians, became the Ethiopia of the page 94 Greeks. But it is difficult to find any reason why the Maori has lost the b, the f, the l, and the s—why other Polynesian or Sawaian dialects have lost the r, and preserved the l, have kept the f and lost the w; but without attempting to explain it, I will briefly quote what Müller says on the subject: "But what is more curious," he says, "than the absence or presence of certain letters in certain languages or families of languages, is the inability of some races to distinguish, either in hearing or speaking, between some of the normal letters of our alphabet.^* No two consonants seem more distinct than k and t. Nevertheless, in the language of the Sandwich Islands, these two sounds run into one, and it seems impossible for a foreigner to say whether what he hears is a gutteral or a dental. The same word is written by Protestant missionaries with k, by French missionaries with t.^† It takes months of patient labour to teach a Hawaian youth the difference between k and t, g and d, l and r." Again: "The s is absent in several of the Polynesian languages, where its place is taken by h. Thus in Tongan we find hahake for sasake; in the New Zealand dialect heke for seke. In Rarotongan the s is entirely lost, as in ae for sae. The word hongi from the Samoan songi, meaning to salute by pressing noses, has been spelt by different writers, shongi, ehongi, heongi, h'ongi, and songi. F and s are wanting in Rarotongan." Mr. Hale in his grammar says: "No Polynesian dialect makes any distinction between the sounds of b and p, d page 95 and t, g and k, l and r, v and w. The l, moreover, is frequently sounded like d and t like k." And Müller says the very name of Hawai, cr more correctly Hawaii, confirms the view that consonants are more likely to be lost than vowels. It is pronounced in the Samoan dialect Sawaii, Tahitian Hawaii, Rarotonga Awaiki, Nukuhiwan Hawaiki, New Zealand Hawaiki, from which (he acutely observes) the original form may be inferred to have been Sawaiki. To this list I will add Tongan Habai, Sandwich Islands Hawaii. If Müller had been aware that one of the islands had still preserved the b he probably would have pronounced the original name to have been Sabai, as Strabo wrote it.

It will be convenient ourselves to follow the dialectic change of the language, and in future to abandon the word Sabai and Sabaians and use Hawai and Hawaians instead.

The priority of arrival of the several expeditions has been the subject of much dispute amongst the Maoris, each great section claiming the honour of having led the way. Most probably Ngahue's was the first canoe that touched the shores of New Zealand; but the question is not worth the trouble of a minute investigation. It will be convenient to take them in the order in which they are mentioned in Sir G. Grey's very valuable work, which should be consulted, for brief abstracts are here supplied.

Legend of Poutini and Whaiapu.

The story commences: "Now pay attention to the cause of contention which arose between Poutini and Whaiapu, which led them to emigrate to New Zealand." Then is detailed a quarrel between a woman called Hine-tu-a-Hoanga and a man named Ngahue about a precious stone of green jasper, which resulted in Ngahue's being compelled to flee, "and he found in the sea this island Aotearoa" (New Zealand). After visiting the Southern Island, he passed up the east coast of the Northern Island, and arrived at Whanga-paraoa, and from thence "he returned direct to Hawaiki, and reported that he had discovered a new country which produced the moa and jasper in abundance." "When page 96 Ngahue, returning, arrived again in Hawaiki, he found his people all engaged in war; and when they heard his description of the beauty of the country of Aotea, some of them determined to come here.

"They then felled a totara tree in Rarotonga, which lies on the other side of Hawaiki, that they might build the Arawa from it." The names of the men who built the canoe are then given, and subsequently the names of the axes. A chief named Hoturoa hearing that the Arawa was built, borrowed the workmen, and with their assistance constructed the Tainui and some other canoes. The names of the canoes built by this party were as follows: "The Arawa was first completed, then Tainui, then Matatua, then Takitumu, then Kurahaupo, then Tokomaru and Matawhaorua. These are the names of the canoes in which our forefathers departed from Hawaiki and crossed to this island. When they had lashed the topsides on to the Tainui, Rata slew the son of Manaia, and hid the body in the chips and shavings of the canoes."

Voyage of the Arawa.

When the canoes were launched, the lading of each was put on board, with all the crews. Tama-te-Kapua was the captain of the Arawa. After the proper propitiatory offerings to the gods the anchors were lifted, and the foresail, mainsail, and mizen were set, "and away shot the canoe." The Arawa scudded rapidly, and after a time Ngatoro the priest thought to himself, "What a rate this canoe goes at! what a vast space we have already traversed! I'll climb up upon the roof of the house which is built on the platform joining the two canoes, and try to get a glimpse of land." At length the voyagers met with a frightful storm, and some of the party were washed overboard. Ngatoro, by powerful incantations, quieted the sea, but most of the lading and provisions were lost. They sailed on, and landed at Whanga-paraoa, and found the pohutukawa tree in full bloom. As soon as they landed they planted some sweet potatoes.

The Tainui (canoe) had already arrived in the same neighbourhood. The Tokomaru (canoe) also appeared, and these page 97 two parties sailed up the Tamaki River, and hauled their canoes over the portage into the Manukau arm of the sea on the west coast. The Tainui, apparently a very large canoe, was only got over by the aid of powerful incantations. The two canoes in company sailed through the Manukau Heads, and put to sea again, coasted along southwards, and entered Kawhia harbour. Meanwhile the Arawa sailed to Maketu in the Bay of Plenty, where she was hauled ashore, and some time afterwards burnt by a hostile party. The mingimingi trees still growing on Maketu beach are said to have sprung from one of the crossbeams of the canoe, which was accidentally planted. These trees were very tapu until quite recently. A man called Ruaeo had been left behind at Hawaiki when the party sailed, but his wife was among the emigrants. He assembled a party, and manned another canoe with 140 men, and reached Maketu before the Arawa. The leaders of these two parties were heroes and giants. "There have been no men since as tall as these heroes." This legend concludes with a recital of the parting words of Houmaitawhiti to the party when they embarked at Hawaiki: "Do you, my dear children, depart in peace; and when you reach the place you are going to, do not follow after the deeds of Tu, the god of war; if you do, you will perish, as if swept off by the winds. But rather follow quiet and peaceful occupations; then you will die tranquilly, a natural death. Depart, and dwell in peace with all; leave war and strife behind you here. Depart and dwell in peace. It is war and its evils which are driving you hence. Dwell in peace where you are going; conduct yourselves like men; let there be no quarrelling amongst you, but build up a great people."

It appears from a legend which Sir G. Grey has named "The Curse of Manaia," that Ngatoro the priest assembled a party, built another canoe in place of the Arawa, which had been burnt, and returned to Hawaiki, landing at a place called Taraiwhenua, and took revenge for an affront by slaughtering a great number of the people of Manaia, who had uttered a curse of a most terrible character. After this exploit Ngatoro returned to Maketu. Manaia, who had escaped the destruction which overtook so many page 98 of his people, assembled an army and suddenly appeared before Motiti, where Ngatoro had taken up his residence, "with a large fleet of canoes and a whole host of warriors;" and here he anchored. But Ngatoro, by powerful incantations, raised a great storm which destroyed the fleet. And when the morning broke, "the aged wife of Ngatoro went out of her house and looked to see what had become of the host of Manaia; and as she cast her eyes along the shore, there she saw them lying dead, cast up on the beach."

Emigration of Turi.

Hoimatua killed and ate a boy called Potikiroroa, a relation of Turi. Turi, in revenge, killed another boy, called Hawepotiki, son of Uenuku. He ate the boy's body, and served up the heart at a feast, in a dainty dish, of which Uenuku partook (reminding one of classical times). Turi, dreading the revenge which impended, constructed two canoes, which he named Matahorua and Aotea. He gave the one to his daughter Kuramarotini, and the other to his daughter Rongorongo. "Matahorua was the canoe in which a large part of the world was explored, and Reti was the name of the man who navigated it." A chief named Kupe, desirous of possessing Kuramarotini, who was the wife of a man called Hoturapa, treacherously slew the husband, and fled away with the wife. He discovered the islands of New Zealand," and coasted entirely round them, without finding any inhabitants." "He found only two inhabitants in the country, a bird which he named the Kokako, and another bird which he named the Tiwaiwaka. He did not remain in these islands, but returned to his own house" in the fourth year after he had slain Hawepotiki. Turi was then on the point of fleeing to escape the vengeance of Uenuku, and when he heard of Kupe's discoveries he determined to start. Kupe gave him sailing directions. "Now mind, Turi, keep ever steering to the eastward, where the sun rises; keep the bow of your canoe ever steadily directed towards that point of the sky." "Then were carried on board all the articles which the voyagers were to take; and their friends put on board for them seed sweet potatoes, of the species called Te Kakau, and dried stones of the page 99 berries of the karaka tree, and some live edible rats in boxes, and some tame green parrots, and added some pet pukekos (water-hens); and many other valuable things were put on board the canoe; whence the proverb,' The Aotea's valuable freight.'" The canoe had a deck and a house amidships. The canoe leaking badly, the expedition put into an island "which lies in mid-ocean, which they named Rangitahua." Here they repaired and refitted her.

There seems to have been a fleet in company, for mention is made of other canoes. "Amongst the chiefs who landed there with them was one named Porua, whose canoe was called Te Ririno. They were carrying some dogs with them, as these would be very valuable in the islands they were going to, for supplying by their increase food, and skins for warm cloaks." Offerings were made to the gods, and the chiefs prepared to leave their island of refuge and put to sea again. A sharp discussion ensued between Potoru and Turi, as to the course to be steered, Turi advocating an easterly course, and Potoru a westerly one. Turi urged the directions of Kupe. "Why! did not Kupe, who had visited these islands, particularly tell us, 'Now mind, let nothing induce you to turn the prow of the canoe from that quarter of the heaven in which the sun rises'?" However, finally, Turi yielded, and the party started on a westerly course, A current brought the fleet into danger, and the Ririno was wrecked. Thereupon Turi again shaped an easterly course towards the rising sun; and whilst yet in mid-ocean a child was born to Turi, whom he named Tutawa. Their stock of sweet potatoes was now reduced to nine, and one was offered to the spirits on the baptism of the infant. When they drew near land, one of the crew was insolent; so Turi threw him overboard. At the time they landed the pohutukawa tree blossoms were falling off (February). Turi left his canoe in the harbour Aotea, which he named after it, planted his karaka seed, and started on an expedition inland. He arrived at Patea, and built a pa, and commenced cultivation with his remaining eight sweet potatoes.

The Emigration of Manaia.

"The cause which led Manaia to come here from Hawaiki was his being very badly treated by a large party of his friends and neighbours, whom, according to the usual custom, when a chief had any heavy work to be done, he had collected to make spears for him, for they violently ravished his wife Rongotiki." Fighting ensued, and Manaia resolved to emigrate. He fitted up a canoe called Tokomaru belonging to his brother-in-law, embarked with his wife, children, and dependants, sacrificed his brother-in-law as an offering to the gods, caught the dog of the victim, and sailed away "in search of a new country for himself." They reached land; it was this island, Aotearoa. "There were some other canoes coming close after the canoe Tokomaru, which presently made the land too, and reached the shore just where the Tokomaru had been drawn up on the beach." The usual quarrelling followed, and Manaia again put to sea, doubled the North Cape, and thence "made a direct course to Taranaki," landed at Tongaporutu, and left their god Rakeiora there. After visiting Mokau the party returned to Tongaporutu, where they left their vessel, and commenced an exploring expedition inland. At the mouth of the Waitara they found people living, the aborigines of these islands, but Manaia and his party slew them all. At Waitara Manaia finally settled and became the ancestor of the great Ngatiawa tribes.

Mr. John White's publication contains allusions to or accounts of other canoes which made these islands from Hawaiki. There are the Mamari, commanded by Nukutawhiti, and the Riukakara, which sailed in search of Tuputupuwhenua, and peopled the northern parts of New Zealand with tribes, since called Ngapuhi, from the name of an ancestor. There was the Mahuhu, from whose crew are descended the Ngatiwhatua tribes; the Takitumu, commanded by Tata, which landed at the place called Nelson in the Southern Island, and peopled that country; the Tuwhenua, whose passengers were afflicted with leprosy; the Kurahaupo, under Ruatea, which colonised Wellington; and the Matatua, page 101 which reached the Bay of Plenty under the captains Ruauru and Toroa. The construction of these two last named is mentioned in Sir G. Grey's legends, but their history is not given.

There is no necessity to pursue the tracks of the wanderers, as they finally apportioned amongst themselves the territory they had discovered and occupied. The accounts of their land quarrels are abundant, and on the whole very consistent. There are contradictions and inconsistencies in the legends above abstracted, but not of sufficient importance to affect the generally reliable character of the traditions, and many apparent difficulties disappear on careful examination and comparison. For instance, if the Manaia who is said to have been lost in the storm at Motiti is the same person as the Manaia who settled ultimately at Waitara, we must suppose that the incantations of Ngatoro were less potent than he boasted, that some of Manaia's expedition were lost, and that the rest got safely away. It will be remembered that the only persons on the island were Ngatoro and his aged wife, and they would be much tempted to exaggerate the deadly effect of the old priest's charms when recounting the disappearance of the hostile host to their own people. In fact, as the storm occurred in the night, and it was not until the morning that the old woman perceived the effects of it upon the hostile fleet, she could not have known how many vessels sailed away during the night. All that remained for her observation were the bodies of the enemy and the pieces of the broken canoes that were washed ashore on the beach of Motiti.

The general bearing of the legends is very clear. A people living at a place or in a country called Hawaiki constructed powerful vessels in the form of double canoes, with decks and houses amidships, capable of carrying considerable numbers of people, with the requisite food supplies,^* that they were propelled by paddles worked by strong crews, and by sails attached to three masts, that they were capable of withstanding storms, and that they could progress in any direction that the

^* It is said of only one canoe, the Takitumu, that the passengers were compelled to prey upon each other.

page 102 commanders desired. It also appears that landings were made at islands on the route, and that their course was towards the rising sun. The expeditions arrived in the month of February, for the crews on landing found the pohutukawa blossoms falling off. The south-easterly monsoons blow, according to Wallace, from March to November, so that there were the three fine summer months for the voyages, with an absence of the foul winds which generally prevailed during the rest of the year in the tropical latitudes. As the sun during that season rises 20 to 23 degrees south of the equator, and the navigators pointed their prows to the rising sun, their course—supposing that they started from Mindanao or some of the Philippine Islands—would have some southing in it. If they continued that course of sailing, they would fall in with the north-easterly breezes which prevail at that season of the year to the north of New Zealand, and, running before it, they could scarcely miss New Zealand, which extends over 600 miles in latitude. A course as suggested would account for the expeditions generally making land on the north-east coast. The return voyages were probably made during the autumn, when the south-east winds blow.

The only parts of the legend which suggest serious doubts as to their reliability are the causes which led to the exodus. I confess that I am not satisfied that quarrels about women, and affronts to personal dignity by curses, could have produced such serious results as the desertion of their country by large bodies of men, and the incurring of the dangers of long voyages in search of a land, of the existence of which, on the first expeditions, they had no knowledge. It appears to me much more reasonable to suppose that the movements were caused by the severe pressure of hostile invasion, and that the people fled in large numbers, simply because the uncertain dangers of the sea were preferable to the certain dangers of remaining on the land; and that, in order to conceal this humiliating circumstance, national pride caused the priests, when telling the story of the migrations to a new generation, to invent the histories of internal commotions, which would be rather flattering than otherwise to their dignity.

But a more important point for consideration is, where is Hawaiki, from which all the expeditions sailed, and to which return voyages were made. All that can be discovered from the legends is that it was situated to the west, or rather to the northwest, of New Zealand, that it was a maritime country, and (guided by the Maui legend) that its climate was much hotter than that of New Zealand. The karaka tree, the green parrot, and the blue waterhen render no assistance. Mr. Cheeseman, curator of the Auckland Museum, a good authority in these matters, says that the karaka tree is found in no country but New Zealand, and that the New Zealand green parrot and blue waterhen are not found in the Philippines or Moluccas. The allusion to these things, therefore, in the legend must be an interpolation. Java, Sawai in Ceram, Haparua, Saibai, will all or any of them satisfy the required condition. Probably there were many other names derived from and similar to the historic protonom scattered over the islands of the Indian Archipelago, and many may be there still, for the geography of these islands is imperfectly known except on the coast line.^* Thus, of the four names just mentioned, only one appears on ordinary maps. But the most probable supposition is that the name Sabaii or Hawaii had, as far as it was possible amongst a number of detached tribes, gradually come to signify the whole of the district inhabited by them, just as Sabaia was the general designation of the country of their ancestors, although comprising many tribes each of which had a distinctive name. In the same way 'Waikato' at this day is used as the designation of a great extent of country in New Zealand, and applies to a considerable number of tribes peopling it, all of whom have distinctive names, although the term Waikato, strictly speaking, applies to a small hill at the mouth of the river Waikato, and secondarily to the river itself. Judging from the names that remain in the Malay Archipelago, Moors or Moris in Luzon and Maruts in Borneo, it may not be an extravagant supposition to assign the home of the Maoris there to the islands now called the Philippines.

^* It is to be regretted that the ordinary maps and the Admiralty charts contain ew native names of the innumerable islands which dot the Pacific Ocean.

page 104 The Morioris who came to the Chatham Islands by a separate immigration may have taken their name from the island still called Mariere, to the north of Gilolo. But from whichever of these islands the Maori expeditions started, it is clear from the legends that the parties in the several expeditions were no strangers to each other; and in truth the movement of so many considerable fleets, starting almost simultaneously, and all, after the first which has the appearance of an exploring expedition, aiming at the same point, present entirely the aspect of a well-considered and carefully-arranged general migration of a people. The course of the fleets, in all probability, was along the north shore of Papua which is still dotted with Maori names. Amongst others appears the historic name in the form Saibai. A greater acquaintance with the interior, and, we may safely say, with the coast line of the Papuan islands and with the inhabitants, would no doubt increase these vestiges of Maori passage.

Judge Fornander has been fortunate enough to meet with a very clear account of the wanderings of that portion of the Hawaian nation that peopled the Marquesas Islands (Nukuhiva). As this tradition has preserved the names of the places at which stoppages were made, I have thought it well to insert it verbatim, extracting it from Mr. Fernander's interesting book, "An Account of the Polynesian Race." It is important as showing a general consensus of tradition amongst the Polynesians, that the origin of their race was from the west, and that their ancient home bore the name of Sabaii or Hawaii.

"The two Marquesan accounts of the wanderings of then people ere they reached their present abodes, while they entirely agree in the earlier and later stages of the journey, materially disagree in the middle portions. Apparently they are the representations or reminiscences of two tribes or branches of the same family, travelling together, or following each other over the earlier portions of the journey, then separating for several stages, and finally uniting again, or striking the same trail, so to say, until they arrived at the Marquesas group. These itineraries are called by the principal personages whom they represent, or whom the page 105 travellers claimed as their ancestors, the Atea and the Tani migrations. Here are their way-bills:—

Atea Account.	Tani Account.
From Take-hee-hee to	From Take-hee-hee to
From Ahee-tai to	From Ahee-take to
From Ao-nuu to	From Ao-nuu to
From Papa-nui to	From Papa-nui to
From Take-hee to	From Take hee to
	From Ho-vau to
	From Nini-oe to
	From Ao-ewa to
From Ani-take to	From Ani-take to
	From Ho-vau to
From Hawaii to	From Vevau to
From Tu-uma to	From Tu-uma to
From Mea-ai to	From Mea-ai to
From Fiti-nui to	From Fiti-nui to
From Mata-hou to	From Mata-hou to
From Tona-nui to	From Tona-nui to
From Mau-ewa to	From Mau-ewa to
From Pi-ina to	From Pi-ina to

Thence 'over the ocean' to

Their name for the Marquesas Islands.

"The chant or legendary poem which accompanies the Atea account appears to be imperfect or partly forgotten. It gives short and passing descriptions of the eight first stations, then passes over Fiti-nui in silence; then notices Mata-hou, but takes no notice of Tona-nui and Mau-ewa. I have seen no chant explanatory of the Tani migration. If any such exists among the Marquesans, it is to be hoped that some resident gentleman of leisure and archæological predilections may collect and publish them before the priests of the heathen time and the old people generally, from whom they may be collected, have become extinct. From the chants to which I have had access, through the politeness of Professor W. D. Alexander, and which have been collected and carefully translated by Mr. T. C. Lawson, a resident on Hiwaoa or St. Dominica Island, the following prosaic and historical page 106 resumé of the Take, as the Marquesans are called in the chants, may be presented:—

"Take-hee-hee, or Ahee-tai, as another legend calls it, was the oldest original home of which the Takes had any remembrance. It is described as a mountain-land, with a settlement or inhabited district at Tai-ao, another at Meini-taha-hua, and another near the water (lake or river) of Nuu-teea. Wars and commotions having arisen among themselves, the people were driven out of this land, and migrated to—

Here the two branches seem to have separated; the Tani legend mentioning five lands not visited, or at least not recorded by the Atea legend, while the latter makes only two stopping-places page 107 between Take-hee and Tu-uma, where the Tani branch seems to have joined it again, or come in upon its track. But while thus separated the Atea branch visits Hawa-ii, which the legend calls—

'Tai mamao uta-oa tu te Ii.'

'The distant sea or region; far inland stand the volcanoes.'

The hupe kohanui, mio, and temanu trees are said by one chant to have been growing there in abundance. It is also said to have been subject to tremendous hurricanes, followed by famines. Two of the chants give rather particular descriptions of the Hawa-ii remembered by the Marquesans. One mentions five headlands or capes, Fiti-tona-tapu, Pua, Ao, Ao-ena, and Ao-oma, and one mountain, which it calls Mouna-tika-oe. The other chant, of evidently later origin, mentions a mountain called Mouna-oa, which is said to have been raging, burning (Ii) on top, and served as a landmark for Tupaa when he left Hawa-ii, with his family and followers.

"The order in which this Hawa-ii appears on the Marquesan carte de voyage, and other considerations, make it impossible to identify it with the North Pacific Hawaiian group, or even with the Sawa-ii of the Samoan group. The constant and emphatic expression of all these legends, that the wanderers came from 'below'—mei, iao, mai—from the direction towards which the wind was blowing, and were always going 'up,' iuna, in the direction from which the wind was blowing, makes it evident that the Hawa-ii to which they refer must have been situated to the westward, or 'below' the Fiti, Viti, Fiji group, from which, with one intermediate station, whose name I am not now able to identify, they proceeded to the Tonga group, Tona-nui, and thence to the Society group, or Mau-ewa, which name I consider to be the same as Ma-ewa, a district on the island of Huahine; thence to Pi-ina, now not known by that name; and thence the wanderers, still going on up the wind, crossed the ocean—una te tai—to the Marquesas, or Te Ao-maama.

"That the Marquesans in after-times visited the Hawaiian group there can be little doubt, and it is quite probable that the page 108 whole or a portion of the early Hawaiian settlers came from, or passed through, the Marquesas group; but that the Hawa-ii of the Marquesan carte de voyage is the North Pacific Hawaii is not credible under any proper analysis of the legend. It was, then, to the westward of the Fiji group, and, according to the legend, removed by two stages. But one of these is said in the chant to be 'near to Hawa-ii'—

'Te Tuuma i Hawa-ii tata ae,'

while the situation of the other, Mea-ai, is not indicated.

"We thus find ourselves again in face of a western Hawa-ii, far west of the Fiji group; but whether it is the same Hawaii to which the Hawaiian legends refer, there are no means to decide. Probably it was not. The Hawa, Sawa, and Djawa name, and its composites, were not uncommon appellations of island places and districts throughout the Asiatic archipelago, and some one of these may have been the Hawa-ii in question.

Here the Tani account of the migrations may offer an indication, at least, of the direction in which this Hawa-ii is to be sought for. Tracing that account backward from Ao-maama, and beyond the Fiji group, through places identical with the Atea account, we find that Vevau is the station just previous to Tuuma, and not Hawa-ii, as the other account calls it. I have already shown that the Vevau referred to in the earlier Marquesan legends corresponds, in all probability, to Timor of the Asiatic archipelago; and thus understood, the Tani account renders the journey both intelligible and credible. Whether Hawa-ii in those ancient times was another name for Vevau or Timor, or whether in the Atea account it is used as a representative name for the Asiatico-Polynesian area, and the eastern and last portion especially, it is now impossible to say.

"The current traditional belief among the southern Marque-sans, that they came from Hawaii, which in ordinary parlance has become synonymous with 'the regions below, the invisible world,' and the similarly current belief among the northern Marquesans, that they came from Vavao, an island 'below,' i.e., to westward of page 109 Nuku-hiwa, point to the earlier legend and its two migrations, that of Atea and that of Tani. And dialectical differences between the northern and southern portions of the group confirm the fact of a double origin; whether from two originally distinct tribes, or at two widely separate epochs, I am unable to determine. Mr. Hale, in the ethnographical portion of 'The United States Exploring Expedition' (p. 127), inclines to the conclusion that the Marquesans were colonists from Sawaii, of the Samoan group. I think it quite probable and very natural that a considerable portion of the Marquesans did come from the Samoa, either direct or via the Society group; but the legendary Hawa-ii and Vevau of the Marquesans lay unquestionably farther west than either the Samoan or the Tonga group.

"There is no time, or attempt at specification of time, connected with these Marquesan legends; and the conformity of names in the legends with those on the only Marquesan genealogy which I have seen will not even warrant a conjecture. A better acquaintance with, and a critical comparison of, the Marquesan genealogies still extant might furnish some approximative data for determining the period of these migrations.

"I am very little acquainted with the Samoan traditions and legendary lore, and am unable, therefore, to state what reference, if any, the ancient legends of that group may make to the Polynesian migrations into the Pacific, the time of their occurring, or whence they started.

"The name of the Samoan group, however, affords, in my opinion, some indication of the extraction of the people who named and inhabit it. The group is called by the natives Samoa; in the Tonga and other dialects, Hamoa. The early Spanish visits to the Molucca Islands give the ancient names of Gilolo as 'Mau rica' and 'Bato-chine,' and mentions the middle part of Gilolo as being called Gamoca-nora. The affinity or identity of Gamoca, as the Spaniards pronounced it, and Hamoa or Samoa, is intelligible, and will no doubt be unquestioned by Polynesian scholars; but the epithet nora I am unable to explain, unless it connects with the Polynesian (Hawaiian) noa, meaning 'constantly burning, un- page 110 quenchable as a volcano,' and thus referring to the former active state of the volcanoes on Gilolo.

"In the absence of positive evidence to the contrary, it is therefore extremely probable that the Samoans came from the Gilolo group, and to the north of the Papuan Archipel; and with them, or by the same route, came the Hawaiians, possibly also the Society islanders; while the Marquesans and the Tongans came by the same route and Torres Straits, the former from Timor, the latter from Buru. From what has been already said, it is equally probable that some portion of the Fiji group was the primary rendezvous of these two, three, or more streams of migration; and that, whether expelled or leaving voluntarily, a new division took place there, according to tribal, dialectical, or other affinities and predilections; some seeking new homes in the north-east, others in the east and south-east. And it has been shown by one genealogy at least that this ethnic movement embraced a period of from seven to thirteen generations previous to the forty-third recognised and generally considered as authentic ancestor of the present Hawaiian chief families.

"Of these thirteen names borne on most of the Hawaiian genealogies, very little is known that throws any historical light on that period. David Malo, an Hawaiian gentleman educated by the earlier missionaries, states in his 'Hawaiian Antiquities,' that many well-informed people of the olden time maintained that the six first generations after Wakea still lived in O-lolo-i-mehani. Be that as it may, it is evident that the Tahiti mentioned in these earlier legends—to and from which Papa, Wakea's wife, made so many voyages, where she took other husbands, and had other children, from whom the Polynesian Tahitians claim their descent, and where she finally died—could not have been the Tahiti of the South Pacific, but must be sought for in some of the islands of the Asiatic archipelago. It is presumable that when, in after ages, the intercourse between the Polynesian tribes was renewed, the scenes of those early legends were shifted and modified to suit the requirements of the new area which they then occupied; and thus O-lolo-i-mehani became located on Oahu of the Hawaiian page 111 group, while the Tahiti of the legend was transposed to Tahiti of the Georgian or Society group."

The number of Polynesian names of places still existing in the islands of the Malay Archipelago is very considerable. Mr. Fornander has selected a number of them which the Hawaians carried with them in their migration and reproduced in their new homes in the Pacific Islands. To his list I have added a few names. In reading this list, the observations previously made as to the altered appearance which names will present in consequence of the loss or the mutation of the consonants of the different dialects now spoken in the Pacific Islands must be borne in mind.

Java, Sawai, Saibai, reappear as Hawaiki in New Zealand, Sabaii in Samoa, Havaii in Tahiti, Avaiki in Rarotonga, Havaiki in Nukuhiva, Habai in Tonga, Hawaii in the Sandwich Islands.

Mariere, one of the Molucca Islands; Morioris, the name of the Chatham Islanders.

Oahu, one of the Hawaian group; Ouahou, a tract of country in south-east Borneo, and to Ouadju in Central Celebes.

Molokai, of the Hawaian group; Morotai, one of the Moluccas, north-east of Gilolo. Also Borotai, a village in Borneo.

Lehua, Lefuka, and Levuka, of the Hawaian, Tonga, and Fiji groups respectively, and Lefu, one of the Loyalty Islands Labouk, in Borneo.

Niihau, one of the Hawaian group; Lifao, a place in the island of Timor.

Morea, one of the Society group, and a village in New Zealand; Morea, a name of a mountain range in Java.

Borabora, one of the Society group, and Polapola, name of places in Ewa, Oahu, in Koolau, and many other islands, and Purapura, places in New Zealand; Pulo-pora, an island near Sumatra.

Vavao, one of the Habai group in the Friendly Islands, and Mature-Wawao, or Acteon Island, of the Paumotu group; Babao, an ancient name of the Bay of Coupang, Isle of Timor; also of a page 112 village and district there, and probably the name of the whole island before the Malays conquered it and called it Timor.

Namuka, one of the Tonga (Friendly) Islands, also one of the Fiji group, and Ngarauka, a place in New Zealand; Namusa, one of the Menguis group in the Moluccas.

Kauai, one of the Hawaian group; Tawai, one of the Batchian Islands, west of Gilolo; also Kawai, south-west of Sumatra.

Pangai, one of the Tonga Islands; Pagai Island, west coast, Sumatra.

Pangopango, harbour and village on island of Tutuila, Samoa group, and a village in New Zealand; and Paopao, a land in Kohala, Hawaian group, and Paopao, or Cook's Harbour, on island of Eimeo, Society Islands; Papango, a district of Luzon, Philippine Islands.

Puna, name of districts in Hawai and Kauai, Hawaian group, and many other varieties of this name in New Zealand and in other islands; Puna, the name of a mountain tribe in Borneo.

Kapapala, name of a land in Kau, Hawai; also a district called Papara in Tahiti, Society group; Papal, a name of district in Borneo inhabited by Dyaks.

Anahola, a land in the district of Koolau, Kauai, Hawaian group; Ankola, district of Batta, Sumatra.

Laie, a land in Koolauloa, Oahu, Hawaian group, and a land in Kula in Maui Island; Laye, a place in Sumatra.

Mana, a district of Kauai, Hawaian group, and Mana, an island in New Zealand; Mana, a district near Bencoolen.

Kipu, name of lands on Molokai and at Kona, Hawai; Tibu, south-west point, Island of Buru.

Taioa. name of place and bay in Nukuhiwa, Marquesas, and Kaioa, a land in Koolau, Oahu; Kaioa, Island, west of Gilolo.

Lawai, a land in Kauai, Hawaian group; Lawai, river and land of Borneo, inhabited by Dyaks.

Gilolo is mentioned in legends, and appears as Hihifo in the Friendly Islands.

Fatu-hiwa, one of the Marquesas; Batou, a place on the south side of Timor.

Halawa, name of several islands in Hawaian group; Salaway north-east cape of Jilolo.

Kepa, a village on Kauai; Tepa, a village on the island of Baba.

Manoa, valley in Oahu; Manoa Islands, off south-east prong of Celebes.

Besides these references—and their number could be greatly increased—there are numerous places on all the principal Polynesian groups which preserve names still known in the Indian Archipelago, such as Waikapu, Wailuku, Waipa, Waipipiha, Waigama in Mysol, Waiputi and Waiapo in Bouru and New Zealand, Waikui in Timor Waikio an island. And the Indian Archipelago abounds in names which will be at once recognised as belonging to the Polynesian dialects.

In Sumatra, Moera-dua.

In Ceram, Sawai, Wahai, Teluti, Hoia, Makariki, Ruatau, Awaia, Awahei, Hatorua, Warenama, Batuassa (Patuaha), Kiriwaru, Waipoti.

In Celebes, Tondano, Tomohou, Rurukau, Pangu, Kakahi.

In Bouru, Waiapo, Waiputi.

In Papua, Oetanata, Lakahia, Kowaihi.

Then we have islands: Aru, Saparua, Haruka, Waikio, Motu, Kaioa, Tomore, Amahei, Uta, Kiriwaru, Te Anate, Tanakaki, Muka, Ke.

It would be satisfactory if an examination could be made of the grammar of the languages now spoken by the Harapuras and Moris of the Indian Archipelago; but we must await the time when missionaries will furnish the means of making such an investigation. A grammar or dictionary of the Mahri dialect of South Arabia exists, but, as stated before, I have been unable to obtain a copy. Notwithstanding the absence of such valuable documents, I venture to think that the identity of the Polynesian people with the so-called aborigines of the Philippines, Moluccas, and Sunda Islands is sufficiently established, and that their origin has been further traced from the Cushite tribes of South Arabia, and ultimately from their congeners in the Euphrates Valley.

It is noteworthy that the Polynesian race have preserved no ethnic designation for the whole people. They call themselves mostly after the islands in which they live. New Zealand and the Hawaian islands furnish exceptions. In both these groups the natives are known by the term Maori or Maoli. Although the word Maori is used as an adjective signifying indigenous, or sound, healthy or useful, as rakau maori, or wai maori, as distinguished from salt water, yet there is no doubt that it is (as Dr. Shortland shows) a true ethnic title. This view is confirmed by the fact that the Chatham islanders, who arrived by a distinct migration, bear the same name, Morion. This absence of a general national name affords strong corroborative evidence that the view taken that the people maintained their tribal formation, and migrated in tribes, is the correct one. The tribal names may be traced through all the wanderings of the Maori people. We can recall the Moors, or Moris, of Luzon, the vernacular word no doubt being Maori, as in Mauritania, whose people we call Moors;^* also Pulo Mariere, the Indian island; also the Maruts, the indigenes of Amboyna; also the Amharic language, which Rawlinson says greatly assisted him in translating the Babylonian cylinders; and above all, the Homeritæ, the principal tribe of the Sabaians in South Arabia, represented now by the Mahri, which was probably, even in the classical times, the vernacular word.

It is not part of our undertaking to enter into any inquiry as to the subsequent migrations of this ancient race amongst the islands of the Pacific. In such migrations the Maoris have taken no part. The sum of our investigations, I submit, is—1. That the Maoris are the same people as the Maruts, Moors, or Moris of the Malay Archipelago, the Mahri or Homeritai and Himyarites of South Arabia, and that their eponymic ancestor is Himyar, the third in descent from Joktan the son of Eber, the ancestor of the Hebrews; and 2. That the other tribes of Polynesia are members of the same great family and nation, branching off, genealogically speak-

^* Nec eget Mauri jaculis nec arcu.—Horace, Ode xxiii. The early Spanish voyagers called Gilolo, the Island of the Indian Archipelago so often mentioned, 'Maurica.'

page 115 ing, from the same stock in the epoch of Himyar. And that they all, under the names of Chaldeans, Babylonians, Cushites, Akkadians, or Ethiopians, dwelt together with representatives of all the Noachic families of man in the plains of Shinar, from the very earliest ages, speaking a language which bore as much resemblance to the Maori language of to-day as the Aramaic^* of Abraham and his ancestors does to the existing Hebrew of that patriarch's descendants—probably much greater resemblance.