INTRODUCTION.—This tale, of which I have not consciously changed a single
feature, I received from tradition. It is highly popular through all the
country of the eight Tevas, the clan to which Rahéro belonged; and
particularly in Taiárapu, the windward peninsula of Tahiti, where he
lived. I have heard from end to end two versions; and as many as five
different persons have helped me with details. There seems no reason why
the tale should not be true.
{5} Note 1, page 5. “_The aito_,” _quasi_ champion, or brave. One
skilled in the use of some weapon, who wandered the country challenging
distinguished rivals and taking part in local quarrels. It was in the
natural course of his advancement to be at last employed by a chief, or
king; and it would then be a part of his duties to purvey the victim for
sacrifice. One of the doomed families was indicated; the aito took his
weapon and went forth alone; a little behind him bearers followed with
the sacrificial basket. Sometimes the victim showed fight, sometimes
prevailed; more often, without doubt, he fell. But whatever body was
found, the bearers indifferently took up.
{7} Note 2, page 7. “_Pai_,” “_Honoura_,” and “_Ahupu_.” Legendary
persons of Tahiti, all natives of Taiárapu. Of the first two, I have
collected singular although imperfect legends, which I hope soon to lay
before the public in another place. Of Ahupu, except in snatches of
song, little memory appears to linger. She dwelt at least about
Tepari,—“the sea-cliffs,”—the eastern fastness of the isle; walked by
paths known only to herself upon the mountains; was courted by dangerous
suitors who came swimming from adjacent islands, and defended and rescued
(as I gather) by the loyalty of native fish. My anxiety to learn more of
“Ahupu Vehine” became (during my stay in Taiárapu) a cause of some
diversion to that mirthful people, the inhabitants.
{10a} Note 3, page 10. “_Covered an oven_.” The cooking fire is made
in a hole in the ground, and is then buried.
{10b} Note 4, page 10. “_Flies_.” This is perhaps an anachronism.
Even speaking of to-day in Tahiti, the phrase would have to be understood
as referring mainly to mosquitoes, and these only in watered valleys with
close woods, such as I suppose to form the surroundings of Rahéro’s
homestead. Quarter of a mile away, where the air moves freely, you shall
look in vain for one.
{13} Note 5, page 13. “_Hook_” of mother-of-pearl. Bright-hook
fishing, and that with the spear, appear to be the favourite native
methods.
{14} Note 6, page 14. “_Leaves_,” the plates of Tahiti.
{16} Note 7, page 16. “_Yottowas_,” so spelt for convenience of
pronunciation, _quasi_ Tacksmen in the Scottish Highlands. The
organisation of eight subdistricts and eight yottowas to a division,
which was in use (until yesterday) among the Tevas, I have attributed
without authority to the next clan: see page 33.
{17} Note 8, page 17. “_Omare_,” pronounce as a dactyl. A loaded
quarter-staff, one of the two favourite weapons of the Tahitian brave;
the javelin, or casting spear, was the other.
{21} Note 9, page 21. “_The ribbon of light_.” Still to be seen (and
heard) spinning from one marae to another on Tahiti; or so I have it upon
evidence that would rejoice the Psychical Society.
{23a} Note 10, page 23. “_Námunu-úra_.” The complete name is
Namunu-ura te aropa. Why it should be pronounced Námunu, dactyllically,
I cannot see, but so I have always heard it. This was the clan
immediately beyond the Tevas on the south coast of the island. At the
date of the tale the clan organisation must have been very weak. There
is no particular mention of Támatéa’s mother going to Papara, to the head
chief of her own clan, which would appear her natural recourse. On the
other hand, she seems to have visited various lesser chiefs among the
Tevas, and these to have excused themselves solely on the danger of the
enterprise. The broad distinction here drawn between Nateva and
Námunu-úra is therefore not impossibly anachronistic.
{23b} Note 11, page 23. “_Hiopa the king_.” Hiopa was really the name
of the king (chief) of Vaiau; but I could never learn that of the king of
Paea—pronounce to rhyme with the Indian _ayah_—and I gave the name where
it was most needed. This note must appear otiose indeed to readers who
have never heard of either of these two gentlemen; and perhaps there is
only one person in the world capable at once of reading my verses and
spying the inaccuracy. For him, for Mr. Tati Salmon, hereditary high
chief of the Tevas, the note is solely written: a small attention from a
clansman to his chief.
{25} Note 12, page 25. “_Let the pigs be tapu_.” It is impossible to
explain _tapu_ in a note; we have it as an English word, taboo. Suffice
it, that a thing which was _tapu_ must not be touched, nor a place that
was _tapu_ visited.
{34} Note 13, page 34. “_Fish_, _the food of desire_.” There is a
special word in the Tahitian language to signify _hungering after fish_.
I may remark that here is one of my chief difficulties about the whole
story. How did king, commons, women, and all come to eat together at
this feast? But it troubled none of my numerous authorities; so there
must certainly be some natural explanation.
{41} Note 14, page 41. “_The mustering word of the clan_.”
_Teva te ua_,
_Teva te matai_!
Teva the wind,
Teva the rain!
{51a} Note 15, page 51. “_The star of the dead_.” Venus as a morning
star. I have collected much curious evidence as to this belief. The
dead retain their taste for a fish diet, enter into copartnery with
living fishers, and haunt the reef and the lagoon. The conclusion
attributed to the nameless lady of the legend would be reached to-day,
under the like circumstances, by ninety per cent of Polynesians: and here
I probably understate by one-tenth.
{51b} Note 16, page 51. See note 15 above.
THE FEAST OF FAMINE
MARQUESAN MANNERS