Part 2 (2/2)

High and long on their left the mountainous island lay; And over the peaks of Taiarapu arrows of sunlight struck.

On sh.o.r.e the birds were beginning to sing: the ghostly ruck Of the buried had long ago returned to the covered grave; And here on the sea, the woman, waxing suddenly brave, Turned her swiftly about and looked in the face of the man.

And sure he was none that she knew, none of her country or clan: A stranger, mother-naked, and marred with the marks of fire, But comely and great of stature, a man to obey and admire.

And Rahero regarded her also, fixed, with a frowning face, Judging the woman's fitness to mother a warlike race.

Broad of shoulder, ample of girdle, long in the thigh, Deep of bosom she was, and bravely supported his eye.

”Woman,” said he, ”last night the men of your folk- Man, woman, and maid, smothered my race in smoke.

It was done like cowards; and I, a mighty man of my hands, Escaped, a single life; and now to the empty lands And smokeless hearths of my people, sail, with yourself, alone.

Before your mother was born, the die of to-day was thrown And you selected:-your husband, vainly striving, to fall Broken between these hands:-yourself to be severed from all, The places, the people, you love-home, kindred, and clan- And to dwell in a desert and bear the babes of a kinless man.”

NOTES TO THE SONG OF RAHeRO

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 Rahero belonged; and particularly in Taiarapu, 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 Taiarapu. 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 s.n.a.t.c.hes 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 Taiarapu) 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 Rahero'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 fis.h.i.+ng, 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 p.r.o.nunciation, _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_,” p.r.o.nounce 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. ”_Namunu-ura_.” The complete name is Namunu-ura te aropa. Why it should be p.r.o.nounced Namunu, 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 Tamatea'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 Namunu-ura 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-p.r.o.nounce 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 circ.u.mstances, 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

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