Hawaiian Retention of Polynesian Migration History - Perspectives-

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Hawaiian Retention of Polynesian Migration History

Rubellite Kawena Johnson

Prepared for Awanuiarangi Wananga,Whakatane, Aotearoa

2006

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Rubellite Kawena JohnsonAll rights reserved. No part of this work may be reproduced or

transmitted in any form without permission in writing from the author.


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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 Hawaii in these islands the north of the equator,

as the Hawaiian Islands may refer to earlier place names than Sawaiki/Savaiki, as in Indonesia, i.e., Sawai,

etc].

These family, clan, and tribal relationships were investigated in earlier studies by Sir Percy Smith,

W. H. Gudgeon, Edward Tregear, and John B. Stair (among others) in the Journal of the Polynesian Society

a century or more ago in order to comprehend how migrations from West Polynesia into East Polynesia

B.C. reached New Zealand (Aotearoa, Te Ika a Maui, Te Waka a Maui) about the 7th century A.D.

Smith deduced then that the early Polynesians were still in Indonesia or Southeast Asia in a

place Maori traditions called Atia-te-varinga-nui when Maori-Rarotongan groups were still actively

settling Fiji, Tonga, Samoa, and the New Hebrides (Melanesia) as their genealogies indicate occupation of

Fiji and later, Rarotonga. from both West (earlier) and East Polynesia (later) before the most recent

settlement of New Zealand from East Polynesia [ Marquesas, Austral Islands, Tuamotu, Rapanui,

and Hawaii above the equator].

Sir Percy Smith makes the important statement that If Polynesian traditions cannot be

reduced to the proper periods to which they have reference, they will never serve the purposes of

history. They will remain a series of incongruous stories... such an event occurred long ago, or very long

ago, or in the time of such an ancestor. If we are ever to arrive at dates in Polynesian history we must trust

to the genealogies [Smith, S. Percy, Hawaiki: The Whence of the Maori: Being an Inroduction to RarotonganHistory, Part II. Idenitification of Place Names in Maori Traditions [Journal of thePolynesian Society, Vol. 7, 1898: 201].

This effort is a reexamination of the compiled record in order to coordinate these studies from

the present Hawaiian perspectiveon 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.

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I. The Dominance of Atea-Papa Cosmogonic Recitations in theGenealogies 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, HawaiianAntiquities (1903: 3-6]. [Note: David Malo was a student at Lahainaluna Seminary in the 1830s before he

became a teacher on location].

...In the genealogy of Wakea, it is said that Papa gave birth to these islands.

...Kupulanakehau was the name of Kahikos wife; they begot Lihauula and Wakea.

[*Note: Malo does not mention Wakeas other brother, Makulukulu, whose namewas 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 Oahu...

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

race...Commoners and alii were all descended from that 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 beca

a kauwa to Wakea...After Wakea deserted his wife Papa, she lived with their kauwa Haaka[*Note: a kauwa is in a servile class, sometimes identified as a slave class, lower than thatof the makaainana class of commoners, farmers, tenants on lands of the alii class of chiefs].

...In time there was born to the couple a son named Kekeu. Kekeu lived withLumilani 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, Dont let us go to war with Wakea at this

time. We shall be defeated by him, because this is a time of sunlight; the sun has melting power(no ka mea he au keia no ka la, he la hee).

...Lihau-ula, however, considered that he had a large force of men, while Wakea had but a small

force; his pride was up and he gave battle. In the engagement that followed, Lihau-ula lost his life,

killed by Wakea, the blond one (ka ehu), and his kingdom went to Wakea.

...We have a fragment of a tradition regarding Haloa. The first-born son of Wakea was of

premature birth (keiki alualu) and was given the name of Haloa-naka. The little thing died,

however, and its body was buried in the ground at one end of the house. After a while, from the

childs body, shot up a taro plant, the leaf of which was named lau-kapa-lili, quivering leaf; butthe 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 mankinds father does not leave out the need of mankind and all

other forms of life to subsist upon the earth as mother.

From Samuel M. Kamakau, a contemporary of David Malo at Lahainaluna Seminary, is an

explanation of the Wakea-Papa tradition emphasizing the cosmic role of the primal pair as dual progenitors

of sky and earth, rather than the divine ancestors of ruling ali

i, although the previous history of Wakeaand Papa by David Malo portrays the role of Wakea as a Polynesian chief who once physically existed and

was forced to engage in a war that took the life of his brother, Lihauula. The only human edifice built to

Wakea as a physical memorial in Polynesia is theLangiatea tomb on Nomuka Island in Haapai, Tonga.

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

...In the genealogy of Wakea, it is said that his wife Papa gave birth to the islands and so

was called Papa-nui-hanau-moku, Great-Papa-who-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 poi; Wakea threw the cover up, and it became the sky; then Wakea threw out the inner core,

ka haku o loko, and it became the sun; as he threw it up, the seeds became stars. Wakea saw the

whiteness of the soft core, the pala haku, of the gourd and threw that up, and it became the

moon; the white layer, papa keokeo, of the gourd Wakea scraped and threw up into space and it became

the clouds; the juice of the gourd he poured into the clouds, and it became rain. The calabash from the

separation of the gourd by Wakea became land and ocean.

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

A.1. Ka Mele a Pakui

1. O Wakea Kahiko Luamea

O Papa, o Papahanaumoku ka wahineHanau Tahiti-ku,Tahiti-moe

5. Hanau KeapapanuiHanau KeapapalaniHanau HawaiiKa moku makahiapoKeiki makahiapo a laua,O Wakea laua o Kane

10. O Papa o Walinuu ka wahineHookauhua Papa i ka mokuHoiloli ia MauiHanau Mauiloa he moku

I hanauia he alo laniHe Uilani-uilani15. Hei kapa lau maewa

He 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 Kaula

He 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 ia

Hanau Oahu-a-Lua40. Oahu-a-Lua, he keiki mokuHe 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 Kahaimakana

Na Kekamaluahaku, Kaponianai55. 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 Kakaihili

Nononoho kau e ka pueo aliiKa pueo makalulu70. I loha i ke kaha i ka pea

I 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 ai

Naha 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 mahamahaoo

O Kaunui a Kanehoalani kenaO Ipuwai a Hoalani ke ai95. O Kehokumanawa

I ka pilina ake i ke kea manawaNaau manawa keeI na io hoiimo makaI huaina i wehea ka naki

100. Kapuaululana awai alii

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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 alii

I 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 Pakui

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 island

Was 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 Kaulawahine

And 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 islandHinas 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 born40. Oahu-a-Lua an island child;One of Luas 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 Kapumaeolani

The 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 thinness65. 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 Laulialaa

The triplets of Laamaikahiki80. 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 reddened

To 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 Umis at the royal precincts

115. The great precinct of MakoOf Makakaualii, the heavenly chief

Of 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 Papas successors in the first two or three generations of Haloas

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

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

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

1. Wakea Papa (w) ca. 17 B.C.-8 A.D. (?)2. Hoohokukalani Wakea3. Haloa Hinamanouluae4. Waia Huhune = 1 century5. Hinanalo Haunuu6. Nanakehili Haulani7. Wailoa Hikawaopuaianea

8. Kio Kamole = 2 centuries9. Ole Hai10. Pupue Kamahele11. Manaku Hikohaale12. Luanuu I Kawaamaukele = 3 centuries13. Kii II Hinakoula14 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 (Lanai + Oahu)Kapo migration (Oahu)

c.308 A.D.*Ulu Kapunuuc.333 Nanaie Kahaumokuleiac.358 Nanailani Hinakinauc.383 Waikulani Kekauilanic.408 Kuheleimoana Mapunaiaalac.433 Konohiki* Hikaululena *[Cp. Tongafiti; Rarotonga]c.458 Wawena (k) Hinamahuiac.483 Akalana Hinakawea

had Maui-mua, Maui-hopec.508 A.D. Maui-kiikii, Maui-akalanac.508 A.D.Mauiakalana Hinakealohaila [ Maui-a-ka-malodied in Koolaupoko,c.533 Nanamaoa Hinakapaikua

[ At Kahaluu the placenta,

c.558 Nanakulei Kahaukuhonua [ At Waikane the umbilical cord,c.583 Nanakaoko Kahihiokalani [ Fell at Hakipuu in Kualoa {Kumulipo}]c.608 Kapawa/Heleipawa

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The evidence from recent coordination of Hawaiian genealogies with archaeologically determined

dates for the settlement of Oahu by 350 A,D and earlier is available in the work by Ross Cordy, whose

results are supportive of early Polynesian settlement in the Hawaiian Islands between the first and fifth

centuries A.D:

A model of Hawaiian cultural changes developed in the early 1970s suggested that

early permanent settlement was first established on the windward sides of Oahu in the

Koolauloa and Koolaupoko districts.

...Early settlement was suggested to have taken place ca. the A.D. 300s-600s, based

on dates from two sites on Oahu, one on Molokai, and two on Hawaii Island..

...For Oahu, it was stated that the leeward areas with flowing, year-round streams---most

notably those around Pearl Harbor--may also have been permanently occupied fairl

early, albeit after optimal windward areas

...Ignoring the two very early dates from Kahuku and Kahana which

must await further evaluation, [emphasis mine, RKJohnson] the above information

points to a picture of initial settlement on Oahu between A.D. 0-600...Many researchers

now consider a settlement date for Oahu and the other major islands of ca. A.D. 0-300 to

be very reasonable.

A.D. 145-600 A.D. (Ewa, Site 3357)

A.D. 225-565 Ewa Plain (Site 3357, near Barbers Point); initialuse ca. 145-600 A.D.]

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

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

[Cordy, Ross, The Rise and Fall of the Oahu Kingdom: A Brief Overview of OahusHistory,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, isIao, when Jupiter is the Morning Star. It takes the name Hua in connection with the moon as

the 13th phase (Hua).

As Sky Father, Wakea is the celestial equator, Ke Ala i ka Piko o Wakea (Hawaii)

understood as the extension of Ka Piko o ka Honua, or the earths equator, into sky space. The

terrestrial equator at zero degrees latitude is a line drawn around the earth as the midpoint related to

another midpoint navel (piko) in celestial space defined as zero declination. The line extended from

the terretrial equator outward as a great circle into space (akea) defines the contact between the earth

and sky center (piko) as the celestial equator (Wakea). The concept was understood by Polynesian

navigators who brought it up to Hawaii from the south. It did not originate at a terminal point of Polynesian

migrations. This is the reason why the sky was described as joined to the earth and which had to be

pushed up by sky-raising culture heroes, among whom were Ru ~ Lu, Ro ~ Lo, and Maui-tikitiki-a-taranga

.

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Wakea (Hawaii) is the midpoint of space (akea) as time marks the suns position on the meridian

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 (kaupokuo 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 calledkau 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 meridianor in our zenith (nuu) on our side of the world, and at midnight when it is opposite our side of the world,

anti-zenith , at our midnight is called the mean day. It happens when the society no longer

distinguishes day from night as the time when the sun is shining or not shining, a variable interval,

sometimes longer in the summer, or shorter in the winter, when nights are longer and the 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 piliaumoe (the quarter before midnight, i.e., about 9:00 p.m.) and pili puka (about 3:00 a.m.).

this circle of time is quartered, then in a 12-hour or 180-degree turn of the clock, each quarter of time

runs about three hours.

[From Johnson, Rubellite K., Hawaiian Literature 261, mss. textbook]

A.3. Earth-Mother, Papa-hanau-moku (Hawaii)

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

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extending beyond the earth (honua) with soil (lepo). She is not considered important to the structure of

time. Her nature is material, solid, the opposite of air and atmosphere. She is in the rock and soil as the

mineral element necessary to all living things born of rock, soil, and water.

When we meet Papa she is the primary wife of Wakea, but when her island child, Hawaii, is born,

the childs parents are three, with use of the pronounlaua, meaning they-2 , referring to Kane as well

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

both father to Hawaii, and Papa was the mother, then was she also Walinuu, as the wife of Kane?

If this is the case then the marriage was polyandrous, in which the wife had more than one

husband and the son more than one father, a poolua child having two-heads, i.e. two fathers.

If it was important to indicate that Hawaii, as son of Wakea, was also son of Kane, then the first

children of Wakea and Papa were Tahiti-ku and Tahiti-moe, referring to two lands, Tahiti east (-ku) and

Tahiti west (-moe). Tahiti in the Society Islands is east of Hawaii, or southeast, below the equator, and

Viti Levu is probably the other Tahiti (moe), below the equator and west of the Society Islands at the

same parallel of latitude (18 degrees south), while Hawaii at 19 degrees north latitude (Kau) is almost as

many degrees north of the equator as Tahiti (Tahiti-ku) and Viti Levu (Tahiti-moe) are south of the

equator.

What then does Sky Father at mid-day of the suns position on meridian (or longitude) of Hawaii

have to do with the positions of the older sons, Tahiti (east) at about 150 degrees and Viti-Levu at about

180 degrees west longitude? It means that they are distant from each other only by nautical space but

closer by time in that Tahitis noon is within the same hour circle (if we use todays navigation strategies),

and that the two Tahiti(s) are separated by about three hours, so that when it was noon in Hawaii, noon

was earlier in Tahiti, while it is still 9:30 a.m. in Suva, Fiji, closer in time than they are in nautical distance.

This information is not necessary to us at this time because we do not use it, but ages ago it was

survival knowledge for a navigator to be able to relate his position to distance in time and space between

Tahiti-east, Tahiti-west, south of the equator, and Hawaii north of the equator.

The poet lists the next two children, probably sons, of Wakea and Papa as sky levels, Ke-apapa-

nuu and Ke-apapa-lani., -nuu being closer to the zenith

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(-nuu) than -lani, at another level upward from the horizon. They mark the sky as declinations upward

from horizon level at -moe, the horizontal line from your own stance to the horizon at which point the

vertical upward is -ku. The overhead sky levels are marked twice, at -apapa-lani (30 degrees) and -apap

nuu (60 degrees), near zenith (-nuu, 90 degrees), through which stars at night will rise and transit the

zenith (meridian) and descend through corresponding levels to westward as they decline.

The perspective in the Wakea-Papa creation chant of genealogy is a basic sky diagram with rhumb

lines drawn to a nautical compass tracking a course through which a navigator passes through from

southeast to northwest in the visible world of daylight and night with knowledge of which lands are

arranged to respond to the tradewinds (Moae) blowing from the northeast. The rhumb line of island births

correspond to the wind compass, as the oldest sons (hiapo, makahiapo) are born to several wives of

Wakea.

Papa has four sons with Wakea: 1. Tahiti-ku2. Tahiti-moe3. Ke-apapa-nuu4. Ke-apapa-lani

Papa has a fifth son with Wakea and Kane (Walinuu) 5. HawaiiPapa has a sixth son with Wakea: 6. Maui (Ihikapulaumaewa)Papa has two sons with Ku, Kane, Lono, and Kanaloa: 7. Mololani (Molokini)

8. Kahoolawe (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. LanaikaulaWakea has a son with Hina: 10. Molokai

Alerted by the bird prophet (Lau-kaula) that Wakea has had other wives and children,

Papa returns and has another son by Lua: 11. Oahu-a-Lua(-nuu)

Papa goes back to Wakea and they have more children 12. Kauai (Kamawaelualani)13. Niihau14. Lehua15. Kaula

(The last is white rock of Lono, kahakuakeaolono) 16. Moku-papapa[*Note: The island of Hawaii was once called Hawaii-nui-akea, or Hawaii-of-great-expanse (akea), and also, Lono-nui-akea, during a time when Lono (Rongo, Roo)was the ruling chief over the Society and Paumotu Islands]

Sixteen island children are born to ten parents: Wakea, Kane, Ku, Kane, Lono, Kanaloa, and Lua

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

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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 pea70 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 Uluhina

Kahoolawe 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 ends70 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 Molokai, god, priest...

These parents are not identified until after Maui is born (hanau). Kuluwaiea, of Haumea makes

him a parent of Haumea who married Hina-nui-a-lana, and from this Hina, Molokai was born.

Molokai is immediately characterized as an island of the priesthood (kahuna), the origins of which

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

over three districts (Hilo, Puna, and Kau, line 57).

Lanai is a child of hookama, rather than hanai, adoption, meaning that Lanai was not related b

birth or blood to the other island siblings: Hawaii, Maui, and Molokai.

Keaukanai husbandWalinuu-o-Holani wifeBorn Kahoolawe a lopa...Molokini, a placenta, navel cord...

Keaukanai (male) and Walinuu-of-Holani (female) are parents of Kahoolawe,

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

although within families of those with joint feudal land tenures (alii nui, alii aimoku, alii ai ahupuaa),

although the konohiki land stewards were from the kaukau alii class from which ruling chiefs could be

chosen when ruling chiefs failed to provide qualified successors.

From the birth of Kahoolawe, comes Molokini, as part of the placenta and navel cord (iewe) of

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

(loincloth) for the infant Kahoolawe.

This tradition insists on keeping the islands born to Kuluwaiea and Hina as well as Walinuu (with

Keaukanai) in a group (punalua) relationship, whether born into or adopted into the lineage of Kaialea,

while isolating the in-group right to wohi kapu rank of the chiefs of Oahu. The chiefly line reclaims

Kauai, although the parent pairs are not the same as those of the other islands [ Hawaii, Maui, Molokai,

Lanai, Kahoo-lawe, Molokini, Niihau, Kaula, and Nihoa].

Kaialea.

Son of Moikeha (k) and Hooipoika-malanai (w); older brother of

Kila (k) of the Maweke family (Cp. Mavete [Raiatea]).

Puni ka moku o Kaialea ke kilo,

Naha Nuuhiwa, lele i Polapola,

Kaialeathe seer went around

the island of Nuuhiwa, sailed to Borabora.

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

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

adopted into) but obtained (loaa) when Ahukini-a-Laa (son of Laamaikahiki) was born.

[Genealogical Fragment]:

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

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

(Hawaii) (Oahu) (Oahu/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 LuahiwaMaweke 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 Moikeha and Laamaikahiki 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 Hinamanouluae4 Waia Huhune5 Hinanalo Haunu'u

6 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 Moikeha Wehelani

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

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

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That the rank of Oahu is that of the wohi kapu for chiefs and separated from the other ranks

(pio, niaupio, naha), or from those related chiefs whose maternal ancestors were Haumea, Hina, and

Walinuu, must be a recognition of a difference in rank coming from Papas marriage to Luanuu,whose

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

rank (in Hawaii):

Continuing:

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

...Of the chiefly cluster belonging to

Hawaii...

Wanalia husbandHanalaa wifeBorn Niihau...Kaula...Nihoa.

The kapu alii protocols were determined by the type of marriage, or relationship between the

parents, such that the highest ranking chiefly children were born of full brother and sister, whereby the

child was of pio marriage and niaupio rank, entitled to the prostration tabu (kapu moe).

The next highest rank was that of the child born of niece and uncle or nephew and aunt, whereby

the child was the issue of a hoi, or

return

(to the generation above) marriage, however, also of 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 niaupio rank was entitled to the kapu noho, or sitting tabu, and not to the kapu moe.

The chief who had the kapu noho could not require prostration in instances of protocol, but he

would be obliged to perform the kapu moe for a chief whose presence and protocol demanded it of him.

Thus was Kamehameha obliged to prostrate himself before his niece (and wife) Keopu olani when heentered her house, although she in return was not required to perform the same courtesy toward him.

However, Kamehameha was entitled to the wohi kapu of Oahu chiefs descending to him from

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

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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 niaupio chief was the kapu moe, or prostration kapu;

of the naha chief, the kapu noho, of squatting kapu; of the wohi, or the privilege of remaining uprightin the present of a chief with the kapu moe. [Kamakau, Samuel M., Ka Poe Kahiko, 1964: 22].

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

65. Wakea was the resemblance

It was Haloa that was theirs,

It was Piimai, Wailoa, and Kakaihili

That was placed by the royal owlThe owl of the still eyes

That lowered the height of the sail on the course

At the kite of the sacred chiefs

That was folded and united in the samewohi

That was Ahukaiolaa and was Laa

Laamaikahiki the chief

Then Ahukinialaa.

Laamaikahiki (k)

Laamaikahiki (k) was the Tahitian foster son of Moikeha whom

Moikeha left behind in Tahiti when he came to Hawaii. He later sent Kila, his

Hawaiian son, back to Tahiti to bring Laamaikahiki to Hawaii so that Moikeha could

see him before he died.

Laamaikahiki came to Hawaii twice, once to visit Moikeha on

Kauai and again to retrieve his fathers bones in order to inter them in the family vault in

Moikehas homeland, Moa-ula-nui-akea in

Tautira (Tahiti-nui) or Raiatea in Tahiti [Forn. 1: 1: 154; Forn. 6: 315].

Another version reports that Laamaikahiki was the son of

Moikeha by Kapo [Forn. 1:1: 112].Another descent line, however, shows that Laamaikahiki was a

son of Laa (k) [son of Ahukai].

When Laamaikahiki came to Hawaii he brought the first drum,

the bamboo kaekeeke and the nose flute. [Malo: 113, 168-179].

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The wohi kapu of Oahu may also have come through the apparent konohiki and menehune

background of Luanuu (Oahu) has not yet been found in other versions [i.e., the Kumuhonua]

[Generation] KUMUHONUA COMPARATIVE

Kumuhonua Haloiho Kumuhonua LalohonuaAhukai Holehana Kapili (and Laka)Kapili Kealonainai Kapili NohinohinoheleKawakupua Heleaeiluna Kawakahiko LuhiluhiheleaeKawakahiko Kahaulaia Kawakupua KahikoolupaKahikolupa Lukaua Kahikoleihonua NahaeikuaKawakahiko Kuhaulaia Keakenui Kaipolauleiaiheleua

Kahikoluamea Kupulanakehau PapaihanaumokuWakeaWakea

[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

KeolaimaolinaakaneMaulineweneweloa

285 Kamanolani Kalanianoho 285 Keolaimaolinaakane m. Muolani286 Kamakaokalani Kamoolani 286 Kaleilani Apaiki287 Kaleilani Opuahiki 287 Haulihonua Laa-a288 Kalalii Keaomelemele288 Kalalii Keaomelemele289 Haule Loaaio 289 Lalokona Kamoeaniani290 Iminanea Imiwalea 290 Hoonanaea Hoowalea291 Nuu, Kaiakahinalii 291 Nuu, Kaiakahinalii (m) Lilinoe

and NaluakuaNaluhoohua

Nalumanamana292 Nalumanamana Manamanaiakaluea 292 Naluakua Kaaliakea293 Kaiolani Kawaowaoilani 293 Naeheehelani Kawowoilanihikimoe

294 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'uAhuLuanu'uMeehiwa,Hakulani,PomalieKunawaoKalanimenehuneAhoiholo

302 Kalanimenehune Kamolehikinakuahine

303 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 Pakui [lines 51-66] (Hawaii)

51 Kahakulono of KapumaeolaniThe rain-dispelling conch of HolaniKapuheeuanuu 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

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 alii ancestry by emphasizing the

conch shell trumpet, Ka-pu-ma-eo-lani, pu meaning the conch shell trumpet and eo lani for victory

(eo) of the chief(s) (lani), specifying the voice or sound (lono) of war and the tattoo (poni, black, 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 Raiatea as Te-ao-uri (Huahine, Tahiti, Maiao, and the Australs)

and Te-ao-tea (Rotuma, Tahaa, and Porapora, Rarotonga, and Te-ao-tea-roa), were recognized at sea

by the color of banners flown from their canoes as the dark (ao-uri) and light (ao-tea). Their counselors

were Paoa-uri for Te-ao-uri and Paoa-tea for Te-ao-tea:

Each had one or two great deep-toned drums, called tai-moana(sounding-at-sea), and a great conch-shell-trumpet, called pu-tai-i-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 Kahikoluamea

1 Paupaniakea Papa2 Hoohokukalani Wakea3 Haloa Hinamanouluae4 Waia Huhune5 Hinanalo Haunu'u [Piimai (?)]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 Kahaukuhonua

26 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 Kapohaakia

39 Huanuikalalailai Kapoea40 Molehai (w)41 Paumakua Manokalililani42 Haho Kauilaianapa43 Palena Hikawainui44 Hanalaanui Mahuia45 Lanakawai Kolohialiiokawai46 Laau Kukamolimolialoha

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47 Pili Hinaauaku48 Koa Hinaaumai49 Ole Hinamailelii50 Kukohou Hinakeuki51 Kaniuhi Hiliamakani52 Kanipahu Alaikauakoko

53 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 Iwikauikaua

68 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 Kinau 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 Polynesian

generation, anumber that has been agreed on by several people who know the

race well. It has just been shown that a large number of Maori tables fix the

number of generations at which the fleet arrived in New Zealand at twenty,

or this was further shown to agree with the Rarotonga account. We may

therefore say that the heke took place in the year 1350 and that Tangiia

flourished in 1250. This will be taken as a fixed date from which to deduce

others, and it will be shown that it is confirmed by independent data [Smith,

Percy, Hawaiki: The Whence of the Maori... JPS Vol. 7 1898: 201ff].

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

Papa Lineage of Chiefs (East Polynesia)

1 Atea (from Avaiki) Papa2 Teuira3 Teaa

4 Mua5 Eanga6 Engi7 Niua8 Tamore9 Ru-roa10 Ru-poto11 Ru-maeaea12 Ru-tapa-tapaiaa13 Ueuenuku14 Ueuerangi15 Tu-ei16 Maru-i-te-rangi17 Tapu

18 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 Iatepo

32 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-uraKurupongiAramatietie

MatateraUea [Wallis Island]VairotaKatuapaiVavau [Tonga]EnuakuraEremanga [New Hebrides]Manuka [Samoa]

48 Tangaroa-maro-uka49 Tu-takapu-a-uta50 Tu-takapu-a-tai51 Te-arunga52 Te-araro

53 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 Rangi

96 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-tiniUpokotakau (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 havereference, 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

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 Ateas successors as the senior line, However, Sir Peter Buck emphasized or explained

that Polynesian genealogies use Atea for commencement of divine, rather than human, ancestry of the

alii. ruling chiefs, who are in real life incarnations of the gods and themselves to become deified ancestors

after their death.

Regarding the senior (Rarotonga, Cook Is.) and junior (Mangareva, Austral Is.) lines, Te Rangi

Hiroa [Sir Peter H. Buck] remarked:

In the two lines, divine commencement is given to Atu-motua, Atu-moana, and Tagaroa

on the senior, and by Atea , on the junior line. These four were never actual temporal kings of Mangareva

as stated by the French dictionary. They were shared by the ancestors of other Polynesian groups

before Mangareva was settled. The native history accepts these names as those of gods and suggthat the human kings of Mangareva commenced withTagaroa-hurupapa [Buck, Peter H., Ethnology of

Mangareva, Bishop Museum Bulletin 157, 1938: 16].

On Mangareva this position of Ateas junior line of ruling chiefs is in a sequence of descendants

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

1 Atea2 Keke3 Ha [Cp. Hawaii, 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 Touruga

16 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 Oa

30 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. Faaroa,

son of Atea and Fakahotu (Tahiti] and Hoohokukalani (Hawaii) Haloa-nakawas actually the first infant as a

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

representation of Atea as a divine, rather than a chiefly, ancestor (per the view of Te Rangi Hiroa).

At the same time, traditional migration history credits Miru and Moa on the senior line of chiefs

with the first settlement of Mangareva from Hiva, i.e., the

Marquesas Islands:

When Miru and Moa arrive here, this place had no people. Also there

were no tall trees from the beach to the foot of the mountain. Bare stood the

land. Therefore Miru and his younger brother Moa return to Hiva

(*italics mine)...The native history contains no definite statement about thearrival of the first people to settle permanently in the Mangareva Islands,

but it is assumed that Tagaroa-hurupapa came from some distant region...

...a fishing people were those people (italics mine) [Ibid.: 21].

...(26th generation on the senior line)...Tururei, who figures as the twenty-

sixth generation on the senior line...had a son named Nono. In the time of

Nono, Te Tupua and his sister Huaarrived in Mangarevafrom Rarotonga

(italics mine)...Te Tupua had fought over land in his own country against a

grasping chief named Epopo,and, having been defeated, he fled with his

sister to find refuge in Mangareva. Hua married Nono, and some time after

his sisters marriage, Te Tupua returned to Rarotonga. [Ibid.: 21]

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

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generation fromAtea 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 Tauira

3 Teaa4 Mua5 Eanga6 Unga7 Engi8 Niua9 Tamore10 Ru-roa11 Ru-poto12 Ru-maeaea13 Ru-tapa-tapaiaa14 Ueuenuku15 Ueuerangi16 Tu-ei

17 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 Tupuasjourney 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/ Kumulipoand 178 B.C.

Kumuhonua](Hawaii)

[*Note: The Kumulipo/Kumuhonua Hawaiian versions have not been fully introduced at this point of the

discussion of Atea versions in Polynesia].

Following Peter Bucks admonition not to treat Atea as a person but a divinity when considering

alii genealogies, it should also be said that Tahitian traditions treat Atea as a divinity, but on Huahine the

name belongs to a district Atea named for the son of Hutu-hiva, daughter of Tu-tapu, arii of Raiatea. She

was the wife of Te-ao-nui-maruia, high chief of the first dynasty that reigned in Huahine [Henry, 1971: 100].

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Atea (Vast Expanse) as the Tahitian divinity is equivalent to Hawaiian Wakea as Sky Father. The

Tahitian account of Tanes struggle with Atea while sailing on his canoe with wife, Aruru [which Hawaiians

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

cosmogonic aspect of ancestry.

Tane turns to Ruanuu, another son of Atea, who reminds him that Atea is Tanes father and

struggling against him will be to no avail.

This attention given to Ru as son of Atea is reminiscent of the Tuamotu emphasis in the Atea

traditions, as in song:

Vatea te i runga

Fakahotu te i raro

Areare kura e Ru e

Kau mihi te tama.

Vatea the one above

Fakahotu the one below

To hold the child Ru

Is love for the son in my heart.

(Recorded on Vahitahi atoll, 1960)

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

Mai i Akea ua pahono ia

Waiho wale kahiko Akea

He ahiahi kapu no Akea

No Akea kahiko ke ahiahi...

From Akeawas the land fastened together

Akea remained unknown in ancient times,

And evening sacred to Akea,

To Akeaof old belongs the evening

Hoi a iho no e Akea,

Hanau Haloa ka maka o na Lii...

Returned (Papa?) thus Akea

Whereby Haloa was born, the beginning of chiefs...

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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 earths crust,The place where Wakea dwells,

Wakea lives at the foundation of Huli Kaiakea;

O Wakea, O Luanuu

O Kahiko ka lani

O Akeaka lani...

Wakea, Luanuu, and Kahiko were chiefs;

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

In the comparable Tahitian version of Ruanuu as son of Atea and Hotu, the following is on

record:

Te mata o Atea a taupe i raro i te mata o te vahine ra, o Hotu, fanau

maira o ta raua,

o Ru-te-too-rai,

o Ru-arai-rai,o Ru-i-totoo-i-te-rai,

o Ru-i-taai-i-te-fenua e ioa anae teie no te taata hoi,

o Ru i tuha i te fenua i raro ae i na otia fenua,

te Hitia-o-te-ra,

te Tooa-o-te-ra,

te Apa-toa

e te Apa-toerau,

e te Hiti-i-toa,

e te Hiti-i Toerau

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

Rute-too-rai (Transplanter-who-drew-the-sky), Ru-afai-rai (Transplanter-the-raiser-of-the-sky, Ru-i-totoo-

i-te-rai (Transplanter-who-expanded-the-sky), Ru-i-taai-i-te-fenua (Transplanter-who-explored-the-38


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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-Maui

Maui-taha Side Maui

Maui-potii Girl Maui ~Hinahinatotoio

Mauiupoovaru Maui with eight heads

(same as Mauipufenua Maui of the earth clod)

Mauitiitii 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 Ruanuu-a-Ru. So it is Maui

who goes up through the tenth sky where Tane lived and kept a basket of shell tools:

The coconut shell was what drew out the face of the sand of Atea

to the Morning Star [Taurua poipoi] (emphasis mine) A long Turritella shell drew out the

face of the sand of Atea to the evening star [Taurua ahiahi]. (emphasis mine) It was a prickly shell that

drew out the face of the sand of Atea to Castor and Pollux [Pipiri ma]. (emphasis mine). It was a

sharp-edged shell that spread out the face of the sand of Atea to Mercury [Taero] (emphasis mine)

[Ibid.: 411]

Tane then called a little white sea-swallow [Pirae-tea] to perch on his shoul-der as he came

through ten skies back to earth continuing to work until the sky (Atea) was detached from the earth, and

light came into the world [Ibid: 412].

The arms of the great octopus, Tumi-rai-fenua, who was conjured

to death by Rua-tupua-nui, became detached from the sky, and they fell

away south, and the great octopus became the land, which is Tubuai

[of the Austral Islands] which remains there to this day [Ibid: 412-413].

This was the period when the people erected their first temple.

It was built at Opoa in Havaii [Raiatea], and was dedicated by Maui, the first priest,

to the great Taaroa (emphasis mine) [Ibid.: 413]

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Then Taaroa placed as a right eye for Atea, Taurua [Venus]who runs in the evening...and Taaroa placed as left eye for Atea, Taero

[Mercury] (emphasis mine) [Ibid.: 417]

It is the last line describing the lifting of Rumia that interprets how the long night may be

considered as a lifting of the sky (Atea) by his sons, Tane and Ru, andgrandson, Mauitiitii

(Raiatea, Tahiti) that may help with the problem of solving discrepancies in generation counts of several

Polynesian Atea/Vateaversions 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 nameAiois

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 wasRangi 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 + 1/35-6 135 + 27.3 = 162 + 1/36-7 162 + 27.3 = 189 + 2 = 191

7-8 189 + 27.3 = 216 + 1/3 [2,160 years = precession]

8-9 216 + 27.3 = 243 + 1/39-10 243 + 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 th

time of Kauikeaouli, Kamehameha III in Hawaii), which by generation counts (25 years per generation) would be

about 2700 years (108 generations, Taputapu-atea) or 2725 years (109 generations, Pa-te-Pou) since

Ateas generation, or, if using the 20-year per generation count, then 2,160 years (108 generations,

Taputapuatea) or 2,180 years (109 generations, Pa-te-Pou).

It suggests that 2,160 years for 108 generations based on sidereal calendrical reckoning is one

small click in the clock of the precession of the equinoxes (21,600 years = 10 clicks, or 25,920 years = 12

clicks), while 378 days in one sidereal year is the 14th month x 27;3, or one synodic cycle of the planet

Saturn [Makulukulu (Hawaii)] brother of Wakea (celestial equator, zenith at noon)], and if the right eye of Atea

(Tahiti) was Venus in the evening, given to Atea by Taaroa and the left eye was Mercury, which follows

the sun, both of which are inner planets (Venus and Mercury), the difference between the Saturn

synodic cycle of 378 and the transit of a select star in 351 sidereal days (= 1 sidereal year) is about 27.341


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days between transits.

How many millions of nights passed over the earth before Maui helped Tane and Ru bring down

the old sky dome of Rumia in which their father Atea had lived, which means they restructured the house

in which they lived as to time in space?How old is the regard of the Old World for Mercury, Venus, and Saturn, and what happened to

Jupiter, who also lived in the same house at night, morning and evening and out of sight in daylight?

The significance of the celestial aspect of Polynesian genealogical tradition, which to some

extent exists in the realm of the physics of time and motion in space, is given subordinate consideration to

the importance of tribal origins and the range of authority within established borders of territory. For

example, with regard to Aio. son of Ru, son of Atea, and Te Aio in the 26th generation from Atea, what

is remembered of them in tribal history?

Aio, a tribal name. According to tradition, the original Nga-Aio

tribe consisted of 140 men, who accompanied Karika from Manuka (Manua) when that

famous chief was forced to flee from that island. Karika arrived at Rarotonga some time af

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 theIvans. Thus it was said that the original (emphasis mine) Nga-Aio tribe perished, and

that the name was preserved by Tangiia-nui, and certain families who resided on the northern

portion of the island were always referred to as Nga-Aio [Savage, 1962: 13].

Manuka, one of the Avaikis mentioned in tradition. Karika, the

ancestor of the Ngati-Makea-Karika famiy originally came from this island.

According to tradition, this chief was forced to leave his home through wars

with is cousin, Karika-Tuakana. After leaving Manuka (Manua), Karika

sailed the seas and visited many lands. He finally arrived at Rarotonga

some time after after Tangiia had been in occupation, and joined Tangiia,

but history states that he did not remain long at Rarotonga. He left with the

whole of his followers, and, as the Ngati-Karika say, he died in an unknown

land [Ibid: 140]

Manua. God of the underworld and the underworld itself.

With Manua dwell spirits of chiefs and priests, who wander among beautiful streams

and groves of kou trees and subsist on lizards and butterflies. His sister was the goddess

Uli and his brother, Milu. [KPK: 51; Rice, Legends: 43; Kalakaua, Legends: 39; in Johnson,

Encyclopedia, mss.]

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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 Hawaii although

approach from the north by other migrants cannot be totally ruled out.

Kuaihelani, the Hawaiian ancestral homeland seems to be in more than one place; one farther

west of Tahiti, the homeland of Aukelenuiaiku, in that part of West Polynesia where there were salt-water

crocodiles, such as Aukeles lizard grandmother, Mooinanea, seems to have been. She comes into her

cave from the sea. favoring the location of Kua-i-helani in a region west of the Society or Cook islands, nor

could it have been in Tonga or Samoa where there are no salt-water crocodiles (moo).

For this reason the Aukele-nui-aiku migration legend seems to come from a

period when Polynesian migrants were moving from Melanesia and the Torres Straits through a region

where they found the southern Cook Islands on the way to the Society group whereas another west-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. Aukeleis 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..

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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 tothe sea reptile, Moo-i-nanea, who came into the cave on the high tide promptly eating them, meanwhile

sparing Aukele, whom she recognized as a grandson.

She commanded him to bring her two ape leaves, from which she divined for him two lands:

Here are two lands on these two ape leaves, a large land, and a small land; a warm and

hot land, and a cold land. These two lands, however, Holaniku and Holanimoe, are very

beautiful lands and they possess everything necessary for the comfort of mankind; they possess

food, fish, sugar-cane- potatoes, bananas, awa, breadfruit and all other things good to eat,,

...This land, however, pointing to one, during six months is lighted and during six months it is in

darkness; dont go there, for you will be killed; because, before you come to this land you will have

to cross a green sea, after that is passed, you will come to a red sea; dont go there, for you will

get killed; because in the days before I was married I traveled over this land, and now I am old, yet I

have not completed its entire circuit. The name of this land is Kalakeenuiakane...

...The mountains are so high that the stars appear on them. and there are very few people living

on it. The owner of the land is Namakaokahai, a chiefess, and she has four brothers: Kanemoe,

Kaneikaapua, Keapua, and Kahaumana. She has two servants, Upoho and Haapuainanea.Those who guard and watch over the land are Moela, a dog, and three birds, Manuea, Kiwaha and

Halulu. These are all the people who live on the land; there are not many, because the people are

devoured by the ghosts.

...She made a box to hold the god of Aukele-...who was 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 pau

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

She was Na-maka-o-kahai...

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Eventually the family left Kuaihelani and found the land of Kalakee, of which Namakaokahai (older

sister of Pele) was high chiefess (i.e., Borabora).

[Fornander Collection (FC): 32-42]

Analysis:

The aftermath of the voyage leads to two important events:

(1) Aukele marries Namakaokahai and goes off to the upper world to find the Water of Life of

Kane (Milky Way) Namaka-o-Kahai knows Aukele- as Kanaka-o-kai.

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

sisters, eventually leading to Pele

s departure from Borabora and her migration to Hawai

i to find a homemore suitable for herself and the Hiiaka sisters.

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

Aukele does not go, although Namakaokahai follows Pele,interrupt-

ing the journey off the southeast coast of Maui, causing Peles death and regenera-tion as the volcano

goddess.

(1) The Pele Migration:

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

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;

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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 Nihoa

Pili 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 paoa

Oahu 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

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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 oermounted 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-apua

He 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 Nihoas 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 Kauais to be their home;

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

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-lani35 And found him at Makahanaloa

Far away are the uplands of Puna;One girdle still serves for you and for me.Never till now such yearning, such sadness,Where art thou, Kane-hoa-lani?

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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, Molokai, farewell!

Farewell to thee, Lanai, 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 PaoaTwas the route of KamohoaliiOf Pele and Kanemilohai

59 Route traveled by Kaneapua59 And by Hiiaka, the wise, the darling of Pele60 Who came here.

Comparative Summary:

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

aiku [Hawaii] ) to Uvea, from which the Kaituu migration claims Ubea(~Uvea), as the ancestral homeland

of the Rennellese people in the Solomon Islands. The latitude of Rennell and Bellona is about 12 d.

South latitude farther south than the farthest southern point of New Guinea in the Coral Sea. The story

goes:

...Now man comes, led by Kaituu of Ubea, known to all

Documents

Hawaiian Retention of Polynesian Migration History - Perspectives-