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Manu Narratives of Polynesia a Comparative Study of Birds in 300

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Manu Narratives of Polynesia a Comparative Study of Birds in 300 Manu narratives of Polynesia A comparative study of birds in 300 traditional Polynesian stories Raphael Richter-Gravier Volume II A thesis submitted for the degree of Doctor of Philosophy At the University of Otago, Dunedin, New Zealand And l’Université de la Polynésie française, Tahiti March 2019 Table of contents Appendix 1: Manu corpus 3 Stories from Chapter IV 4 Stories from Chapter V 35 Stories from Chapter VI 67 Stories from Chapter VII 87 Stories from Chapter VIII 109 Stories from Chapter IX 144 Stories from Chapter X 163 Indices 187 Index of story origins (listed by island/island group) 188 Index of personal names 190 Index of place names 202 Index of non-bird animal species 206 List of references 207 1 2 Appendix 1: Manu corpus Where there exists a variant of a given story coming from a different island or island group than that story (which is the case for 37 of the 300 narratives), the same story number is assigned to that variant but a letter is added to the number for ease of identification. For instance, 5 encompasses all the different versions of a particular Tongan story, 5A encom- passes all the different Tokelauan versions of a story similar to the Tongan one, and the Fijian story similar to the Tongan and Tokelauan ones is classed under 5B. In some cases it is debatable whether two stories are variants of the same story or should really be separated, but in such unclear cases it is hoped that grouping more or less similar stories under the same number in this fashion will facilitate comparisons between them. Under the same number, ‘variants’ are texts in which a significant number of elements differ, whereas I have termed ‘similar versions’ the texts in which most of the narrative elements are the same. As for the stories from outside Polynesia that appear in the thesis (mainly in the foot- notes), those have not been assigned a number. 3 STORIES FROM CHAPTER IV 1. Creation 1 Aotearoa Polack (1840:17) An enormous bird, flying over the ocean, drops an egg which lies on the surface for many days before bursting its shell. An old man and a woman appear, followed by a boy and a girl, each holding a dog and a pig, and they all board a canoe which eventually lands in Aotearoa. 1A Variant from Hawai‘i Kalakaua (1888:38) An immense bird lays an egg on the ocean which is hatched by the warm winds, and the Hawaiian Islands are born from it. Similar versions Ellis (1831:I,116), Henry (1928:345) Similar version Moerenhout (1837:I,558) The god Taaroa (i.e., Kanaloa), in the shape of a bird, lays an egg on the waters. The sky and the earth hatch from it. 2 Fiji Pritchard (1866:394) The great god Degei finds a nest in which a kitu (Australasian Swamphen, Porphyrio mela- notus) has laid two eggs. He hatches them himself. A boy and a girl are born; he takes them from the nest and nurtures them. They become man and wife, and the land is peopled by their progeny; hence Fijians did not migrate from another land. Variant Williams (1858:251) A hawk-like bird lays two eggs, which are hatched by Degei, the Great Serpent, because he likes the appearance of those eggs. A boy and a girl come out of them. 4 3 Sāmoa Pritchard (1866:396) The supreme god Tagaloa sends his daughter Sina down from the heavens to survey the earth, in the shape of a tulī (wading bird). All is water, but the bird finds a resting place, a small rock. Every time that the bird visits the rock, it grows bigger and bigger. Tagaloa gives the bird a creeping plant (fue) and some earth to cover the barren rock. By and by the with- ered leaves of the fue turn into worms, which become men and women. Similar versions Cooper (1880:II,243), Turner (1884:7-8) Variant Stuebel (1896:59-61,162) Tulī, the son of Tagaloa-a-lagi and of a stone, is sent down from the heavens to earth, and lives in a house made from a stone thrown down by Tagaloa. Because the sun annoys Tulī, Tagaloa throws down a fue (creeping vine) to protect him from the sun. He then sends down maggots. Tulī reports back to Tagaloa about the maggots in the fue, which has rotted. Man is then created from the maggots by an aitu (spirit), Gaio. When Gaio instructs Tulī about the names of the different parts of the body that he is making (head, stomach, elbow, knee), Tulī says that his own name should be included in all of them – hence the words tuliulu, tuli- manava, tulilima and tulivae. Similar versions Von Bülow (1895:139), Stair (1896:35-36) Variant Lesson (1876:592-593) Tulī, who is Tagaloa’s daughter Sina, is tired of flying all day long without a place to alight, so she asks Tagaloa to give him one. The next day she finds an island covered with sand where she can rest. Tulī then tells Tagaloa that she would like a mountainous island covered with trees, which she finds the following day. But Tulī is still unsatisfied: she wants a man to rule the island. Tagaloa thus creates a man, and calls the man’s head ulu; but Tulī says the back of the head should be called tuliulu so she will not be forgotten (and so on with other parts of the body). Tulī then tells Tagaloa to breathe life into the man. 4 Futuna Frimigacci (1990:55-56), Frimigacci et al. (1995:39,57) Lupe, the goddess of the sau (king), comes to Saufekai (in the high plains of Futuna) from Pulotu, the abode of the gods, in the shape of a lupe (Pacific Imperial Pigeon, Ducula paci- fica). She gives the people their first sau and the kete ‘uli (‘black basket’), the symbol of royalty. 5 5 Tonga Reiter (1907:438-440,444-445) In the sky, Tama-pouli-alamafoa, Tagaloa-eiki and Tagaloa-tufuga ask Tagaloa-atulogo- logo, the messenger, to go down to earth and see if there is any land. He travels on the back of a kiu.1 In the end, in the form of the bird, he breaks the root of the creeper (fue) in two; a big worm is formed inside it, and he cuts it into two parts with his beak. Two men, Kohai and Koau, develop from the two parts of the worm, and a little fragment hanging from his beak becomes Momo, a third man. Similar version Caillot (1914:247-252) Variant Farmer (1855:133-134) Variant Pritchard (1866:397) On a sandy island, a kiu is scratching about the sand on the beach, searching for food. He finds a fue; as he scratches up the sand among its leaves, those turn into worms, which then transform into men and women. 5A Variant from Tokelau Ofiha o na Matakupu Tokelau (1990:15-16; 1991:17-18) An uluakata (giant trevally, Caranx ignobilis) is stranded on a beach in Fakaofo, one of the three atolls of Tokelau. The fish rots, and a ‘sacred bird’ (manu hā) flies forth and pecks at it. A few days later, two maggots start to grow where the bird pecked. Those two maggots turn into two men, named Kava and Higano. They go away to Sāmoa, where they marry some women, before returning to Fakaofo to live. Variant Burrows (1923:152) An ulua gets stranded on a beach in Fakaofo. A tālaga (Red-footed Booby, Sula sula) flies down and starts pecking the carcass. A maggot then appears, which grows into a man, Teilo, whose sons Kava and Sigano are the ancestors of all the people of Fakaofo. Variant Macgregor (1937:17) From the maggot pecked open by the tālaga a man comes to life, Leua-te-ilo, or Te Ilo (‘the maggot’), the ancestor of the people of Fakaofo. 1 In Tongan, kiu designates the Pacific Golden Plover (Pluvialis fulva), the Ruddy Turnstone (Arenaria inter- pres), the Bar-tailed Godwit (Limosa lapponica), as well as the Wandering Tattler (Tringa incana). 6 Variant Macgregor (1937:17-18) In a rainstorm, a great stone is split apart by the thunder. A maggot creeps from the stone before being pecked open by a tuli (Pacific Golden Plover, Pluvialis fulva). From the maggot grows a man. Variant Huntsman & Hooper (1996:331,n.2) A tuli flying down from the heavens pecks the body of the ulua. From it grow Kava and Sigano. 5B Variant from Fiji Fison (1907:161) When a sandpiper, looking for food, scratches the muddy ground, he uncovers slimy and stinking worms. He does not eat them, but scatters them around with his foot. These worms grow into men after being exposed to the sun for several days. The Tongans gods, who have no slaves, take them as their slaves. 6 Lau Islands Thompson (1940:106) In Fulaga, a hen tells her hungry chicks to scratch the ground for food, as she has no food for them. In some places the chicks scratch the bottom out of the land, hence the name of that land, Vanua Seu (‘scratched land’), and the hen becomes the ancestor of the people of the island. 7 Pukapuka Macgregor (1935:8) Before the creation of land, the god Tamaei lives in Tonga. When Tonga is pulled out of the ocean, Tamaei, together with all the gods living there, flies away, taking the form of a kākā (White Tern, Gygis alba).
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