Presumably Someone in the Polynesian Society Not Conversant with the Gilberts for Little Makin Is Spelt Makiu Throughout Due to a Mistaken Reading of His Handwriting

f:ir1mhlP Papgrs - Part IV

This is thQ only copy of Part IV of GrimblQ's book The Migration of a Fandanus People that I have ever seen^^ Parts III and IV were never published by the Polynesian society, despite my pleas.

The MS includes a Table of Contents for the whole book. Footnotes for Parts III and IV, and a Bibliography. It was probably written soon after Grimble became Governor of the Seychelles in the '1930s, but it was evidently edited immediately after his death in 1956 for his book Return to the Islands, published in 1957, is included. The Editor was presumably someone in the Polynesian Society not conversant with the Gilberts for Little Makin is spelt Makiu throughout due to a mistaken reading of his handwriting. 'V

». „,,', . nik ^ :.:^iSL,A -•- •-.- ... --- 1.:.- -.^ --•t-vXAawjlEti i*"v}^ / Foori^oris /a/cluoed ./ycRs ^n '•-I 1^ «LSOTVPEDOUT ^ . SEPPfi-«TELY J^ .i6'. Aurlarla, the pandqtrlussplr-lt'.

So intimately is the name of the spirit Auriaria bound up with the pandamus tree, and so often with it occur in the sections to follow, that it is convenient now to assemble the facts already recorded in connection with his personality and to review them in the light of such other inform ation as general tradition has to offer.

Social aspects.

From the viewpoint of social organisation, Auriaria is seen in the

table annexed to section 5 to be an ancestral three totem-

groups of Karongoa, Te 0 and (Ina-ni-Kamauri, the totem-creatures identified

with his name being the Rat, the Tern and the Giant Clam. As an anti of these social divisions, he is inextricably identified with their pre-Christian cult of the ancestor and the ancestral skull, and with the system of toton- exogamy associated with patrilineal descent 'which they still to sane extent observe. The genealogical connection of the deity with his social groups is

absolute in the sibs of Te 0 and IJma-ni-Kamauri. That is to say, descent' into these groups Is traced directly back through male lines to the person rv of Auriaria himself; and the atua stobes at which they practiced the cult

of the ancestor v;ere believed to be his body. "- ' . The case is different with the Karongoa clan. As observed in section 15, the atua stohe of this group on Marakei ordinarily represented the body 3 of a being nam.ed Tevela, with whan the kai-^awa-tree totem was Identified.

/ (Footnote. See table annexedto section 5). For social purposes, including the ordinary open cult of the ancestor, Auriaria is not the index of the Karongoa clan; nor, it may be added, does he cormand in his capacity of a clan-anti anything like the same overt prestige as that other tutela(?-^c^eityof Karongoa,Tabuariki, with whanare "sLSSOciated the totens of Thunder, Wind, Shark and Cockerel.

Secret aspects: the cannibal tradition.

It is only whenthe secret love of Karongoacanes under examination that the Importance of Auriaria becomesmanifest: then indeed his name overshadowsthe others. TheLittle Makiucannibaltradition exhibitedin — —• -•*••• >- .V • '^.I. .v. ".I ' :l

X AppendixI, and analysed in section 11, is an exampleof the clan's l! ., f:- hidden doctrine. Hierein Auriaria appears as the spirit of the CfesT _ h of a" ancestral tree uponSamoaand, as such, the presiding deity of [-. a ruling caste called' "the Kinp;s of Samoa." The tale describes him i ^ ( as the antl of an eiturivirA-eiskull called Batuku, which v/as itself a : deity from whan the Kings of Samoa claimed descent. Reduced to plain terms, this means that Auriaria was the deity of a chiefly group which

practiced in Sam.oa the cult of the ancestral skull, and traced its descent fron a particularly revered ancestor named Batuku. A host of non-secret traditions throughout the Gilbert Islands corroborate the description of Auriaria as the spirit of the y Crest" of Kai-n-tikua-aba, the Tree of Samoa, but they attribute no particular

function to the deity. On the other hand, I have collected one or two fragnentary genealogies of the Samoanperiod whichmention Batuku, tnler aiia as one of the Kingsof the Tree. But only in the jealously guarded type of traditions whichnone save an inner circle of the Karongoaclan appears to

know, and whereof the Little Makiutext is mybest example, does the Intimate connection between Auriaria, and royalty, and the cult of the ancestral skull appear.

Food of the Kings of Samoa.. . ,, ...

"' revelation of deepest significance to Karongoa in the Little Makiutext is that Auriaria, with the skull called Batuku, stands for head-huntingand cannibalism. Thestory leaves no roomfor doubt that the group of Gllbertese ancestors called here "the people of Samoa",and else where the people of the Tree", conductedorganised raids amongthe islands adjacent to their home, with the object of obtaining for sacrifice to the

deityof their rul^^aste,Auriaria^"theheadsof thefirst-bom,who werealso beardedandbald." Hereagain, a numberof less carefully con- sealed traditions' - chiefly those connected with the canoe * ^ of Karongoa- relate that (Footnote: See section 11, and a paper "Canoe^ Gilbert Islands": June, 1921,^9), humanheadswerethe "food of the Kingsof Samoa,"or of Teuribaba,oneof the twobeingsconnected with Karorgoa'sKanawa-treetotan. Thenameof Teuribabais a link • connectingthesetaleswiththeUttleMaki^Jveraiori,Whichallocates

a very important part to the samepersonage. But thp nrsrsi ^ Pt^puiarrenderings *• • >•'' f --' fc f ^r ^ L^ •.^ ^• * •"• y-i t "* «^-«i. — «W 3.

of the story give no hint of the real scale upon which head-hunting was practiced for sacrificial purposes, nor do they ever mention Auriaria's

name.• The true facts being once known, these emissions or concealments clearly emphasise by implication the sacred and secret character of the god and his rituals.

>- The pedigree which concludes the Little Makiu text is of high V importance, in that it traces the genealogical connection of every existing dynasty of high Chiefs in the Gilbert Islands (and one in the

Marshall Islands), through a certain Samoan immigrant named Ralraueana- themian-of-Matang, back to (Footnote: The nameRalraueana-te-I-Matang|

may perhaps be more correctly interpreted Rairaueana-the-fair-skinned: see section 10 concerning the application of the name Wiatang to the y white man), the ancestral skull named Batuku, and so to the closest

possible degree of proximity with Auriarla himself. As the chief anc estral deity of the Royal caste of Karongoa, it is natural that sane special aura of distinction should cling to his name, however carefully the real facts of history may have been hidden by his clan, and this helps to explain the apparent paradox that, although the functional valuation of Auriarla pooj -e,r- as an anti is a good deal poWer in the general public estean, than that of Tabuariki or Tituaabine, he remains nevertheless pre-eminently the heroic personality, the mighty adventurer, the splendid lover of Gilbertese ;

popular tradition. "•

A group of stories which will be analysed later indicates that the - >•? ,• . . connection of Auriarla (Footnote: See section post - the Auriarla -

Nabanaba traditions), with cannibalism dates from an era far more ancient 1 than that of the occupation of Samoa by the Gilbei^tese ancestors. The type of tales to which I refer deals with the voyages of a being named na/ Auriarla of Tara;Ka, and describes him as the "grandson" of certain man-

eating hags who lived in a Western land named Nabanaba. Nabanaba itself forms a lirflk in a migration chain which stretches back ,fran Tarawa (Northern Gilberts) in the East to an original land called Matang in the very far West. The traditional evidence associating Matang with cannibalism through

X the person of a certain Towatu-of-Matang, has already appeared in section 11. Andlastly, the nameof Auriarla is boundup with that of Matangnot only in a great wealth of popular stories but also In .the morecarefully guarded• v\ myth of the coconut and pandapiustrees, whereof an examplehas been i.'"-|"'-^r ^ -*• ^ '•'^- -• "•»•-''• .. ^ . k.. .- T. ffiiW'fc.r^iL ..•<&. j.i X .. r in* .•,..... '.sf.. -;• ' ff , i|.

^ s 0 • exhibitedin section10,^.'(Footnote:Thoughthismythdoesnotrankassecret.

I'^'B ^ reservedto the Inner-mostcircle of aclan,It Is neverthelessregardedbythosewhostill cling to custonas Kamarala- which Is to oay bringinga curse"If lightlygivenawayIn the formexemplified).

• Thepand^usassociation.

Apracticestill ccmmonIntheNorthernGilbertsIs to takerefuge fromthunderstormsunderthepand^ustreeInpreferencetoanyother "becauseIt Is safefronthe thunderbolt."Thebelief Is that Auriarla protectsthis tree againsttheangerof his "brother"Tabuarlkl,the

principalovertdletyof the Karongoaclan, withwhcmthe thunder-totem Is connected. Butthe mostfamiliarevidenceof Auriarla's associationwiththe pandasIsthewidespreadmythofMatangJustreferredto,whereinthe deityis seento sharewithhis sister-paramour,NelTltuaablne,the ' chiefrole in theoriginationof pandûs,coconutandwildalmond.The last sentenceofthis text, whichwascollectedonBanaba,suggeststhat thefirst-fruits ofthealmond,aswellasthoseofthepandamus,belonged to Auriarla;but enquiryamongthe Banabaus,whoaloneof all Gilbertese ccrrmunitiescultivatethe almond,showsthat this tree is considered _ re the propertyof NeiTltuaablne,at v;hoseatua-stoneIts first- fruits were,withinlivingmemoryinvariablyoffered. Theapparentincon- y of the text can,however,be explainedbyreferenceto oneof the creaturesassociatedwithAuriarla- the rat. It wasrecc^nisedon BanabathatthisanimalwoulddevourtheofferingmadetoNelTltuaablne, andin this sensethefirst-fruits ofthealmondwereconsideredto bethe food of Auriarla. Thecontinualpresenceoftherat InthepandûsIs pcpularlycited as a proofthat Auriarlalovesthetree andclaimsIt as his own.The creaturewasuntilrecentlybelievedtobenoneotherthanAuriarlahimself, andWhenthepandamusflrst-frultwereleftattheatua-storeofKarongoa.' ItwasarmlouslyhopedthatthegodInhisratbodywouldquloândconp' letelyconsêthemIntohenofMscontinuedgood-willtowardshispeople. ItmaybethattheAurlarla-ratassociationwashistoricallyearlierthan" theconnectionbetweenthegodandthetree - whichwouldof c j uA course, mesn that the tree acquiredits presentplaceIn the ccmMevh complexbecausethe sacred "i . y . '. *

"''^'y-Vi"-'^'-'/•'i' ''-^-"•• ***^ •«,<«•.' ...*- '- J.--i^.•••j'. -•' -..4 .» '--.i i'-w.•>I«..:4>.-.^•'i••t-iyit.'^'-•'•~^i. S- . 5.

creature wasobservedto haunt its branchesand prefer its fruit. On the other handit seems,primafacie, moreprobablethat the rat achieved its divine character, andits status as a totem, by a processof protection fron a tree already sacred, muchas the woodpeckerof Greekmythology becamedivinebyifi^ificationwiththeoak-treeofZeusf^,(Footnotef^ /^f Alsothe ivy (withthe similaxandthe vine), andpossibly the owl. See D'RendelHarris's Ascentof Olympus,1921,concerningthe origin of the cults of Appollo, Dionysus, Aphiodite, and Artemis).

c. Association with the sun and the moon. ilieimportanceoftheAuriaria-pand^usconnectionis especially

y salient in the secretrituals describedin sectionsl4 and15. In the second f)i^ctificationformula,andinthededicationofthefirst-fruitsoffering, Auriaria's namewasthe first to be pronouncedafter those of the Sunand Moon;anda stonerepresentinghis bodywasthe central objecttowards whichthewholefy^st-f^itsritualwasdirected.Forthepurposesofthis ritual,thename"Pe,^^ia"overtlyattachedtothe^-stonewasdeliber ately superseded by the name "Auriaria." It is a notablefact that thegodis seenmostcloselylinked,in'both the formulaeunderreference,withhis wifeNeiTevenei,andnotwithhis

sister-paramourNeiTituaabine,fronwhosebodythepanda^Lswaspopularly- •_ believedto havesprung,ihenativeritualist is'(or, rather,was)a pre cision in suchmatters,andthe precedencegivento NeiTeveneimustonce havehada verydefinitesignificance.Theexplanationseemsto beimplicit in the first-fruits dedication,whereinnomentionat all is madeof Nei Tituaabine,butthenameof a beingnamedRiikiis coupledwiththat of Nei Tevenei.BothRiikiandNeiTeveneiare associatedwithcelestial objects. Ttiefirst wasthegreateel wholifted heavenfromearthat the Creation^^d later became'(Footnote:See"Mythsfromthe CentralPacific",

Society,Jan-June,1922),theMilkyWay;thesecondwasthespirit 17} of the shootingstar andthe ccmet.,(Footnote:Orof anyother"fire that ,7( floatedbetweenheavenandearth,"e.g.St. Elmo'sfireandWillo' the •Iflsp).NeiTituaabine,ontheotherhand,seemsnevertohavebeenassoc iatedwithaheavenlybody.HavingInmindtheprimeImportanceofthe sunandMoonInthetworituals,theprondnentplacesgiventoTeveneiand RllWlattheexpenseofthemuchmorefamousdeityfh™whatthethepandatL

7 ' • *• '•\' '. ^ ' ^2".• -7^ '\'-^ '7-4 ^ i.i£•'- t..*•J • -•' .«....*•.^/ I K '..VV' •*>.*•>..•»< S'' ••^ • ' ' •. '*•* ytVl^|^fe^^^o'')|-,ii "ftvij^ •• . • • 6.

according to popular belief, sprjing oeem to be attributable_to their pec- ^ ^^CovS-' uliai' astroncmical connections. A fortlon, Auriaria, the leading personage

vd-th whom they are so closely linked, would seem to be, for the purposes of the panders rituals, a primarilyastroncmicald:^ety;andthe force of such a supposition is considerably strengthened by the evidence that this god is believed to protect his chosen tree from the thunderbolt of his "brother" Tabuarikl. " -i 4 One of the most prrqiifv-ar ccmnentarles upon the Auriaria-pandgmus association is furnished by the following myth-fragment, which forms the prelude to a version of the Creation myth collected fron the island of

Tablte/ea:- The first tree v/as the pand^us. and its namewas Nei Bakatibu-

Taai (The Woman Ancestor-Sun); Auriaria was its spirit, and it grew in /72 the West, on Abatoa and Abaiti. The mythical female tree referred to in this truly remarkable fragment is obviously identicaiy(Footnote: The full text of the myth and its sequels is exhibited in Appendix III)j with

U." that invoked in the second fynctiflcation formula, "Oh, thou maiden,

even the pandamus tree of Abatang, and Abatao, and Abaiti," and there can be no doubt that the myth and the pand^f4isrituals described are but separate expressions of a single group of religious beliefs. For evidential

purposes, the two sources of 'information may be regarded as ccmplenentary i73 - to each'other. It is useful to examine them in this relatfcn. (Footnote: 73 Aperiod of 14 years Intervened between the collection of the myth (1918) and the complete disclosure to me of the pandapnis rituals (1932)).

* kf-r 1•hv.'.0"'.q first of all the formulae of the rituals, we find

the pandamus personfied under two strikingly contrasted feminine guises. In the context Just quoted, a particular tree, evidently a mythical pro totype of the species. Is addressed as a maiden; but later. In the first-

VL fruits dedication. It Is referred to as the WomanPandapllis-ln-the-twllight,

a mother, whose "first child" forms the oblation at the atua-stone. Clearly the belief which underlies and links the two figures Is that of a Virgin tree madefertile bythe ritual of f^ctiflcation. Theformulaeof that

f ritual are seen to be danlnated by the Idea that the Sun hjrnself Is the agent who "carries life", and "gives birth", or. In other words, Impregnates

the tree which, v

?V weare giventhe pictureof anoriginalfemalepandajKustree so completely impregnatedbythe Suntliat it has assumedthe name"AncestressSun" ••v<^^v^«r^^

.• ^i-^-'-. C,'.•v-'>'5

7. . Uf/^'.:: '3

Reading together the TabiterteaniV fragment and the formulae of the rituals, "

wecanhardlybemistakenIn concluding(1) that the originalpand^us myth was one of a virgin tree being loved or possessed by a Sun-god, and so achieving motherhood In the lands of Abatang, Abatoa and Abaltl^ and (2) that the fynctlflcation and first-fruits ceremonies represent the annual

re-enactment, by a caste whose totem Is the Sun, of the ^pnslivut- 4 miracle of Impregnation and fertility. The myth gives the key to Aurlarla's personal significance In this

complex, by presenting him as the antl of the first tree of Abatoa and Abaltl. It Is perfectly evident that the ritual connection between that tree and the Sun stood for a group of Ideas more sophisticated than the simple 'f association of ^^tnaltfulness with sunlight. By some process of elaboration- belief had passed even beyondthe stage wherethe pand^us wasregarded as • the Sun's peculiar property: the tree was held to be. In sane esoteric way, the Ancestress Sun In very person. The conclusion cannot be avoided that Aurlarla, the tutelary spirit of the tree, was himself a sun-god. In this light, his central ImportanceIn the Sun^ocn pand^nUsrituals^ his Intimate

V. andprimaryassociationthereinwithAstroncmlcruelties,andthebeliefin his ability to protect his plant against the thunderbolt of another astron-

onlcal deity, are seen to be perfectly logical and obvious. He Is the Sun- \\ presence In the pand^us, so Informing her with his own personality that

she herself becones the Sun. Why she Is also called Ancestress will now appear.

(d) Association with'Kal-n-tlkua-aba.

Turning to the Little Makl>rcannibal traditions In Appendix I, we find In their first and second sectlcns the picture of a very remarkable tree, whereof Aurlarla Is the tutelary spirit. This Is Kal-n-tlkua-aba, famous In the overt as well as the secret animals of all Gllbertese ccnniun- Itles, for the reason that nearly every local totem-slb claims descent fron

a being whosprang from Its trunk, roots, or branches. It Is related In the openingsection of the Little Makluaccount how"the seed of a certain plant" wasfirst plantedIntheunderworldbyabeingnamedTarai^a,andhow, whena tree grewfronit andsprangfurtherinto the worldof men,Aurlarla byatricktookpossessionofitsLes,t. Thenfrcmeverypartofthetree belowthepel grewacotpanyofbeingswhosenames,asgiven 3 are those ofall thegreaterancestraldeitiesofGllbertesetotem groups today, «J' '' \'tf • wv.i.'.-

u So far, the account seems to be pure myth, being an umixed philosophy

of the birth of a race in an ancestral tree, but the second sectlcn of the narrative opens vri.th a historical statement: There was planted in Tamoa the ti>ee named Kai-n-tikua-aba, l or there Auilaria planted it when he trod the South. The special significance of these words will appear in a later chapter; their general meaning is clearly that a race of people claiming descent from Kai-n-tikua-aba migrated to Samoa - probably fron the North - carrying with than the cult of a tree spirit named Auriaria. That the practices of head-hunting and cannibalism formed an essential feature of this cult appears in the fourth section of the narrative, while the tree, with

X Auriaria in its : I'S/ ±s shown in section 2, standing as the symbol for a central shrine of the race on the slopes of the volcano called Maunga-tabu (Holymountain), where the sacrifice of humanheads was offered" to the god. Thenameof Maunga-tabuis of special interest in the present connection, becauseit is also foundattachedto oneof the manyvarieties of panda^s nh- tree known to the Gilbertese today. Other vanities of the^Footnofe: See Binghams Dictionary of the Gilbertese language - ara-maungatabu), same l1t family have already been seen to bear the names of ancestral places, and it '-(Footnote: Ara-touru, Ara-matang.An-nabanaba,see section 10), it is not ' unnatural assumptionin this case that the ara-maungatabuhas beencalled after sane particular mountainof sacred mQnory.- Wejaregiven a"striking " example of such a mountain in the Little Makiutext, and it is hardly possible to avoid the inference that the Maungatabuof Samoa,or possibly a a more ancient locality of similar ritual assocations, gave its name to this variety of the plant. A topographical link is thus established between the pandqi^usandtheancestraltreeKai-n-tikua-abawhichstoodupontheslopes of Maungatabu.

Goingonestep further, weknowonthe onehandthat the pandgûs was essentially the tjêe of Auriaria, and on the other that Auriaria took possession of Kai-n-tikua-abaand dwelt in its . Thesefacts, I'^c^d with the clue of the Maungatabuname, seem to point very clearly to the conclusion that the pandûs and Kai-n-tikua-aba were one and the same tree. EvidenceconfirmsCTstory<5t, of such a conclusion is not lacking. It will be seenin the first section of the Little Tlakuitext that oneofthebeirgswhosprangfrcmKai-n-tikua-abawasKoura.Avariety OfpandAoboar-sthenaê atthepresentday.Purtherôrl^ 'f • '•' •••-^wV-"' I*- .. , M . . . . ^ -r. f' -V-. •v,f f- • - ' ' ' r^-~ 9.

in the Tropic Bird totem group called Keakl, which clajjns descent from Kai-n-tikua-abathroughKoura,it is believedthat anypand^usdrupe represents his "body", and it is stated that his name,signifying red or burning, has reference to the-orangeglowof the ripe fruit. TheButarltari

K text in AppendixII, whichis a tradition of the Keakl clan, supplies addit ional clues: first, by connectingKoura's people, throughthe Tropic Bird totem, with Kai-n-tikua-abaandcannibalpractices; andsecondbymentioning that» one of the pandûsyl trees in which Koura and his brood dwelt was te ara-maungatabu, the eponymous tree of the Sacred Mountain. Asinglewordin the Little Makiutext acccmmodatesItself perfectly withtheseextraneoustraditions, and,1 think, rendersthe singleidentity of the twotrees certain. 1 refer to that passagein the first section where it is stated that Kouragrewfromthe "first blocm"of kai-n-tikua-aba. The " wordusedfor b^ m this contextis tabaa, whichis a strictly technical ternmeaningyoungpandamus4 bloon.and cannot,exceptwithludicrouseffect, be appliedto anyother kindof flower. Thenative is absolutelyprecise in his use of suchterms, anddoes not jest whenhe is revealing his secret doc trine. If the tradition haspersisted that Kai-n-tlkua-ababorea tabaa. the tree couldcertainlyhavebeennothingbuta pandûs;andthis explainswhy the clan of Keakl,thoughignorantof the concealedlore of Karongoawhich the Little Makiutext represents,hasneverthelesspresemêdthe;belief that- Kouras bodyjthe fruit of Kai-n-tlkua-aba,isseenin the pandaiAisdrupe .^Footnote:Thetechnicaltermfor coconutblossomIs ari; the generalword 11^ for flower, whichcannot, however,be applied to pandapfusblocmor coconut

blosscm, is . Hadother evidencefor the Kai-n-tlkua-aba- pandaiûsidentification beenlacking,theTabltî-feanmythof theoriginalpandûsof Ahatoaand Abaiti, readtogethervjlththe Little Makiustory, wouldhavesufficedalone

to clinch the relationship; for in the onerecensionwehavepresentedwith a pand^riusunderthe tutelageof Auriariaandcalledthe Ancestress,while in the otherweseea tree possessedbyAuriariawhichborea panda^Lsblocm gave boall the great race-ancestors, and is to this day called te ^^^bbbu.-lb Footnote:AGilbertesechantdescriptiveof the flight of the forefathers fromSamoato the island of Mouauti~i'begins ill EmaotouateBakatibu,teKai: It IsbrokentheAncestor,theTree' Eraraanakoaaba-iaI-«at^t «overleanstheir thePeople'f Matangfrom Samoa.) U' Is clear tliat the Tablte^ean and Little Maklu.myths merely present differ ent aspects of the same tree, the first dealing with its chronological, the second with its genealogical, place in the order of things. Hie second leaves no doubt of the reason why, in the first, the tree of Abalti and

Abatoa was called Ancestress as well as Sun.

(e) Traditional origins of the pandaptus.

c The species of Kai-n-tlkua-aba being thus manifest, the Little Makiu account of its growth may nov; be grouped together with all our other sourcesof informationconcerningthe pand^us, anda synthetic scheme of the whole myth, its associations, and its contradictions laid out for discussion as follows:- (1) Thereare tvroaccountsof the pandaniJstree's origin: the very wide spread one, which pictures it springing fron the body of Aurlarla's sister- paramour, Nel Tituaabine, in the land of Matang; and the secret one of the Karongoaclan whichderives it frcma seedplantedin the underworldby a being namedTaranga. The high probability is that the Karongoaversion is the real story, while the other is the formwhichKarongoahas seen fit to release for public circulation - the termpublic including, of course, its ownuninitiated clansmen.Thisdoesnot diminishthe valueof the Matang story as a historical document, nor does it in the least weaken the assoc iation between Auriaria, Nei Tituaabine. and the other two food trees' A

/ - J. namost-the coconutandthe wild almond;but the ccmparativeunimportance of NelTituaabinein the fructification rituals, andthe absenceof any mentionof Matang,Indicate that, as a pand^i?^myth, the Matangversion has not the validity of the Kal-n-tlkua-abatale, whichequatesperfectly with the accountof the Ancestresstree of AbatoaandAbaltl, andthrough that link Interlockswiththe rituals. Theoccasionalappearanceof Nel

Tituaabine'snameIn the fffictlflcatlonformulaeIs explainableonthe sole groundthat shewasbelievedto havebeenthe sister-paramourof the sun-god and, as such, not unworthy of mention. Ontheevidence,therefore,theauthenticpandasmythseemsto begin withthe plantingof Kai-n-tlkua-abaIn the underworldbya beingnamed Taranga, and Its theft by Auriaria. (2). TurningnowtotheTabltqiteanfra©nent,we^flndthatthetreewas thoughttohaveexisted,withits god,intheepochprecedingtheCreation. .... ~ .1. • ... . .,r>.'v.x it',

11.

c ' . TheImportanceof this Is that It assumesthegrowthto haveoccuredin the primalDarkness,whennoluminaryhadrisen to light theuniverse,andthus appearsto Indicatetl-iatthe trick recordedIn the Little Maklutext, by whichAurlarlastole Into the tree's andso out cf the , depths,wasthe trick of the sun-godseekinga wayof escapefrcmthe blacknessthat Imprisonedhim. Howeverthis maybe,^thebeingof the underworldcalledTaranga,whoplantedthe tree. Is withoutdoubtto be classedasaspiritofDarkr.ess,andhisdefeatbyAurlarlarepresentsyet anotherportrayalof thatfamiliarconflictbetweenthesun-godandthe powerof Nighttypifiedin the Horus-Let,Qrmuzd-Ahriman,andApollo- Python class of duallstlc myth. (3). lliussprangfrcmtheunderworldtheVirginTreeofAbatoaandAbaltl invokedinthesecondf^ctlflcatlonformula,withthesung-godInher , Hereat onceappearsthereasonwhy,at thec.d ofthemagictreeusedIn thefunctlflcatlonritual,atuftoffeathersrepresentingtheSunIsbound; andfranthis nuclearpointofthemytheverysubsequentthreaddepends. (^). Possessedbythegod,theVirginTreeherselfassumedtheSun-name,as theTablt^eanfra^nentshows;and.Impregnatedbythegod,shebecamethe fertileWananP^d^uswhose"firstchild"wasannuallyofferedtotheSun at the first—fruits ritual.

(5). ByvirtueofthesamedivineImpregnation,thetreebecamenotonly'the""" MotherofPrultbutalsotheMotherofMen- theAncestressoftheTablte^an fra^ent theNetTabaainvokedasanancestralpowerin theritualofpro

V tectionagainstcursedfood(section3)- andtheKal-n-tikua-abaofthe LittleMaklutext,frcmwhosebranchessprang'thegodlikeancestorsofarace that; called Itself the People of the Tree. (6). Therulingandsacredcasteamongthepeoplewasagroupthatcalled• itselfKarongoa-of-Klngs,whereoftheSunwasthechieftotan,andthesun- godin thetree's theprincipal,thoughsecret,deity. Unkedwiththe sun-godinthecultpracticedbyKarongoaweretwootherastroncmicalbeings,

alsoregardedasancestors:NeiTevenei,theConetorMeteor,hiswife;and•'

BiikitheEel,lifterofHeaven,whosebodywasseenIntheMilkyWayOf ritualimportanceincorrectionwiththe andtheTheewastheMgate Bird,Whosefeatherswereessentialtotheiffifctlflcatloncer«„onies,and' whosetitleisstill"thebirdoftheSunandofKings."Connectedalsovhth thecultoftheluminarywasthetystic thefontwhichit "hichit wasnece.ssary 12.

to reproduce- becauseIt waspleasingto theSun- in thestringsdecor ated withfrigate blixlfeathers for the magictree of the rituals.

Wehavenowcaneto a pointIn the traditionswheremythmergesInto historical-eventaroividwMohit clusters.Tablte^fean context (Footnote:SirG.Gonne.FolkloreasanHistoricalSciencepage128). /7^ >7 howtheancestraltreestoodfirst uponthelandsofAbatoaandAbaltlin the West;butfrm theLittleMakluaccountwelearnthatAuriariathereafter "trodtheSouth"andplantedit uponSamoa.Readingfrcmonetale to the other,wearepresentedwiththeprimeessentialsofamigration-story- thenameofafarwesternlandorlandswherethetreeofAuriariawithits peoplewasbelievedtohaveoriginated,andthenameofthePolynesianisland Whereontheyeventuallysettled. Suchis thegeographicalbracketwithin whichthemigrationofafolkthatmaynowbecalledthepandofspeople will later be considered.

20. Hie lands of the Virgin Tree.

It is convenientatthispointtoexaminethenamesofthelandswhere the virgin tree wasthought to have grown. (a). AbaitlobviouslyequateswithAvaikiorHawalkl,thefarwesternfather landsofamousinMaori,Rarotongan,Marquesan,andTaumotuantradition,ihe . nameOfAba-toaconsistsoftheradicalto- already-seen^InAbalti,and-' - thecomponent-toa,whichIsasuffixfairlycommoninGllbertesepropernames meaningbigor gi^ and,as such,equivalentto Polynesian-nui. Asit stands,thenameclearlyreferstoa landintimatelyalliedto Abaltlor Avaiki,ut characterisedbyits greatsize,andis thustheGllbertese '^'•'^"ionalcounterpartofMaori-RarotonganAvalkl-nui.^Footnote:Incon- / tradistinctlonto-toa,thesuffix-ItloccasionallyappearsinGllbertese nameswiththeforceofadiminutive:e.g.Koura-toa- KouratheBig;Koura-ltl

•=KouratheUttle. Whetherthe-m ofAbaitiorthe-IklofAvaikiwasor- .Iginallyadiminutivesuffixhasbeenquestioned;butit is evidentthatthe nameAba-toahasreacheditspresentfonnundertheInfluenceofthatanalogy true or false). BothAbaltlandAbatoaareoccasionallynamedwithotherancestral landsinthemoreancientGllbertesedanclrgchants.Ihefollowlrgla^ petonfentextractiVomanoldandobscu^chantofBemllsland,as

KL ;c'>4!v' iliiSiroLiZMn--W

13.

the western Paradises of his race:- .... I kaarakinna, Ngal-o-o; I approach it, I-o-o" Ba I kaaraklna Maura, For I approach Maura, Ngai-o-o; I-o-oI -

\\ believedtobenearthegreaterlandofb3u™IntheWest.Seesellon 12), E-e! ba I aki bia mate, ba E-eI For let menot die, let

1 3ki bia taunakl iteraia me not be buried beside the atibu ma bonobono i Aba rocks and the stone walks in nl Mao, Klita , ISI the lands of Mao, Kiital

^ contextknowntomeinwhich thesetwolandsarementioned.It isinterestingtoobserve(inanygood

chart of the Moluccaarea of Indonesia^ tha^- i- sS aonesia) that twosmall islands namedMoa

and Kissa lie at the southernedgeof the Banda +- ^ Banda Sea, not very far fron Bouru or Buru). E na buanl materorobuaka-u, Mymanhoodshall be lost anddie. E rae tangl-na, ba 1 karae-a Its complaintis lonely, 1 tabo-nl Tiaura, 1 tabo-nl for 1 isolate it upon the Bouru ma Neineaba '' end of Maura, upon the .. end of BSuru and Neineaba.

^ afairlywidelyknownancestralland,believed to be a part of Bouru). H a toua te Kalnimau: e Wetread the outrigger cross-battens: it rengerenge, r>engerenge-e-e I Juts forth. Juts forth -e-e! n a marau-nako irouna Weshall slip down-from it A nkana e tabetabeki ,1'al-na If the porpoise, the whale, Kua-nl-marawa, ato-ni- raises his arms fron Abaltl, marawa mai Abalti, mai fron Abatoa, fron whe2r«(else)? • Abatoa, mai ia? Baba- Baba-of-^ao to eastward. I?? ^ ni-Mao n taurake.

.../-(Footnote: The rpolseand„hale, comcnfiguresofspeech.Inpoet™ and.agio,todenote.ightymiensonpowers,ihesenseofthis

is; "WeshallbeIngreatdifficultyIf th Passage oirriculty if the great ones of Abait-t. n raise their armsagainst us,")

vx. • -• , ••• 1 • • ...• v.: J.. .;• .•••vi- 'A ;•:».. •. Ll. ^ •••••. .• .., i .. lij.

-(Footnote:Baba-of-Mao;anotherlandof whichI candiscovernomention

^3'^^ elsewhere.It appears,erdma-facle,morethanacoincidencethatthere Is a MoluccanIslandnamedBabbanot far to eastwardof MaoandKlssa).

• . • .- N na Karloa te-angl-na, I shall raise one-wind, 'ua-ang, ba angl-n au two-winds, even the winds of the

manege nl Kuna, words of my chant. Ba angl-n te Itera-n autl. Even the winds of the spirit's world. (Footnote:Afterthis pointthepoembeconesIrrelevantto thepresent Issue). Thecanposerof this chant(wholivedsevengenerationsago)was evidentlydrawinguponsourcesof Informationconcerningthegeographyof the westernfatherlandsof his race whichare lost to the Gllberteseof today. Butthoughthe referenceto AbaltlandAbatoaIs obscure,their associationwiththeporpoiseandthewhale- whosenamesare thesymbols of royaltyandpower- Indicatesthat thosetwolandsstood,In thepoet's mind,for a tradition of peculiarawe. Thegeneralsenseof the text is thatwhosodaresto approachtheoldhonesoftheracemustInsaneway

avoidoffendingtheGreatOW^s'of AbaltlandAbatoa,whosepowerover- ' stretches the moreaccessiblelands of BSuruandMaura.

'.. In namingthesetwoplacestogetherwithBouruandotherwestern fatherlands,thechantcomesusefullyintolinewiththesecond"^ctlflc--" atlonformula,whereinthespirits of BSuruareInvoked(in companywith. AurlarlaandTevenel)Inmedlatelyafter the virgintree of Abatoaand Thusthe status of AbatoaandAbaltl as ancient fatherlands - obviouslyimplicitin theTabit^^anfragnent,whichcalls thanthehone IrstAncestress-tree- is confirmedbythegroupingoftheirnames, bothsongandritual,withthoseofotherknownabodesofancestralshades, AconclusiveexampleofsuchconcatenationappearsInthemagicformulaused bytheSun-Moontotan-groupcalledAbabou,'^^ (Poot^:Seesection14ante),for"straighteningthepath"ofadeadclans- mans ghosttotheLandofShades,Theceranonlalusedforthispurposeis describedInthefootnotebelow;theformulaIntonedoverthebodyofthe

dead was as follows;- N nangl tlba tabek-la, r .r. , I amIn the^actof lifting it / of deceased) e/ K^tlai' Kawal-nTenNaewa; of str^-i.hf 4 h ' 4 Ofstraighteningthe pathof So •3tid-so; ^3 15. /r/ / Ba e r^l nakon aba-ra, For he Is about to go to his hone. Ba Innang, ma Roro, ma Even Innang, and Roro, and

Bouru, ma Marli'a Bouru, and Marira. \:\'.vAi^ (V'.aiAtcv- Ao ko na toua Macjipa And thou shalt pass over MarIra Ma ^jS^-rxA- Karoa-nl wa-r\i,' te Withthecontentsof th^canoe, one •^7 iSS unglna, ma te taj.tal. pandas drupe,andthe tattoo-marks, ,-XFootnote:Te-i3n|.n-na,ua-ung,ten-ung- one,two,threepandamusdrupes. Ml- The-classificatory particle ^ is used in countingwholefruit). ^^Footnote:Tetaitai: Ilietattc^arks.It wasbelievedthatthebird- headedbeingNi^iKaramakunawouldpeckouttheeyesofadepartingghost 186 unlessit couldprovideherwithfoodin the shapeof tattofmarks). A Beibetl i-aani Matang, Float in the lee of Matang, ';fu-"^C^ n.A /ibcu 11 . i-.iij ; 1^ AlX/ Rikia-nu aaroal ^r>^' . 7 Those th^y lands of originI V. W/ Tei oklokiri matanga-nu ,/•) Return not to thy vitals (i.e. body) >n < • Ma uota-hu; te nako n With thy burden the going aki oki. not to return. Ma tiakobo n te—tannangi-na And so farewell for one ma ua-tannang, season and two seasons. ma Te-oiaki-na ua-oiaki; Onemoon—changeand two moonchangesj

Mako na aki bibitaki. Andthou shalt not be changed (i.e., deflected Ten Naewa, ba e a from thy path).. So-and-so,'for it is • tau 0-0-0. perfected -0-0-01

Wehaveinthishighlysecretformulanotonlythedefinitestatement thatAbaltiis oneoftherfkla- whichIs tosaylandsoforieln- ofthe Ollberteseghost,butthefurtherextremelyvaluableInformationthata

f "™beredamongsuchlands,andthat another namedRorowasa hcme(ata)of thedead. Thisputsbeyonddoubt theIdentificationofGilberteseAbaltiwithPolynesianAvalki,forboth andAtiaarecoupledwithAvaiklorHawaiki,inMaorl-Rarotor^an "i'^clentwesternfatherland^jcFootnote:Hawaiki,1910ed., 1l2l pp. 69 and 76). ' Franthecontextsinwhichtheir.namesappear,AbaitiandAbatoaseem tostandfortheinnermostsecretessenceoftheKarongoatraditionsoforigin andtheveryrootsofthepandr^usstory.Afairindicationoftheprimary• ^portanceofthesetwofatherlandstotheracemaybegatheredfronthe s.3tencywithwhichtheirn.esrecurasplacetsdp.rddownthe^LT f • • • • 16. • 4 • . Islands. This frequent eponymoususe of ancestral nanes Is also observable '• I In the cases of thioseother Gilbertese Paradises, Bouru, Matang,

Marlra, Nelneaba,Roro, Mwalkxi,and Atla, whosenamesare scattered through out the Group, but the Aba- family Is strikingly predonlnant. There are a dozen Abaiti-s In the sixteen Gilbert atolls, and almost as many Abatoa-s

or Abatao-s, Abatang, the third land of the virgin pandapiUsnamedIn the second fwhctlflcatlon formula Is conmonto several Islands. Abatlku, which Is seen attached to a part of Butarltarl and an Islet of Abanamalagoon, also appears In tradition as a western fatherland importantly bound up with the

VI l^fP pandqpmspeople. AbemamaItself (Footnote; The Abatlku tradition will cone Iff under close Inspection In a later section), appears to consist of the radical Ate- and the suffix miaama,whichmeansmoonlightIn modernGilbertese, but

maypossiblystandforPolynesianManama.Thetraditionalnameforthe Gilbert Groupas a vrtroleIs Aba—rlrlnga,whereofthe second conponentsignifies sunlight In the speechof today, but rnayrepresent a corrupted formof —runga In the Avalkl-runga (Avalkl-to-wlndward) of Polynesian tradition. In the

sameway, Aba-ro and Aba-roro (Aba-the-dark) mayalternatively equate with Avalkl-raro (Avalkl-to-leeward) of Rarotonganncmenclature, and Aba-rao (Aba-the-peaceful) with Hawalkl-roa(Hawafkl-the-long)of Maoristory. Abalang(Aba-ln-the-North)is the nameof anIslandIn the NorthernGilberts; Aba-okoro(Aba-the-separate)Is one of the Islets of the Tarawachain; Abaoti' - (Aba-the-clearly-seen)appearsat Butarltarl andelsewhere."Finally, In the" native nane of OceanIsland, Baa-n-aba - which Is to say, Rock-of-Aba- another memorialof the ancient fatherland appears to have been preserved.'''^'' (Footnote:ModemGilbertese abameansland aid hone. Aba-makoro,of which the secondcomponentmeansa piece cut off. Is used to signify Island. Aba appears to have acquired Its present meaning through an easy process of extensionfran the special to the general, bywayof the followingstages Aba(- Java,Jaba,Saba,Zaba,Ava,Hawa);the nameof anoriginalhonelard, appliedlater to anynewhomeoccupiedby Its peqple; > anyhaneland;

> any land; hone).

(b) Identity wi'Hx

•HieIdentityofAbaltlandAbatoawithAvalklandAvalkl-nulbeing- patent,theystandas a vitally significantlinkconnectingtheGilbertese withtheMaori-Polynesiantraditionsoforiginandmigration,if therel atlonshlpbewellfounded,thereshouldbestill traceableamongthose .,• .r^"v'-}i?r?!x225S^ 2' . . - -•--. - J»'_*c—--^^•*.««-A*. ••'^'', •_ -f,jj t 17. ^ ^

peoples whohave preserved the Avalkl tradition someassociation betweenthe pandas tree andtheearlyfatherland. Apassageof quiteextraordinary InterestInthis connectionoccursInPercySmith's"Hawyg^^'in.discussing .the ancient land of Irlhla, oneof the early westernhonesof the East Coast Maoris, the author quotes as follows from a native text:— "Behold!Ihe spirits of the childrenof T5ne-nul-a-ranglwere takenupto a greatmountainof exceedingheight,wheretheir employ mentwasto makethe mountainvery tapu. Now,hencethe spirits of all menascendto that mountainIn order to be purified, andfran thence they ascend to the Rangl-tuhaha ...

Now,that sacredmountainwherethe spirits fromthis worldare madesacred Is TeHono-l-Walrua(the Junction of spirits) and Is situated In Tawhltl-pannamao,at Irlhla, and It was fran that land that menandtribes dispersed to the Islands of the great ocean Hawalkl-nulIs a part of that land ,..• it wasa great houseof the Maoripeople,andIn it wassituatedthe whare-kura(or templeof learning) of Rongo^arae-roa,whois the godof all cultivated food plants - kumara,t^, h^, korau,andothers - besidesthe anal-toto- _ te, whichwasreservedas an offering to the gods,becausethere wasnobloodIn It. It wouldkeepgoodfor a longtime,andhence, whenthe migrationscameawayfran Irlhla to-the.East, to themany- Islands theyafterwardscameacross, theyusedthis food, the aral- toto-kore. Hierewerethree migrations at that date .... Thefoods these migrations brought with themfromHawalkl-nul and Irlhla ... ^ werethe te, dried kumara,andthe best of all, the aral-toto-kore. IIZ. whichcould be eaten raw on the voyage."^poptnote: Hawalkl-,1910 edition, pages 73-7^). /f5^ (c) C cr^ Sa :z(eS< hoocf. •

The author tentatively renders the nameof the food which "could be eaten raw on the voyage" as bloodless - perhaps sapless - a.ral; in con clusion he observes,"I cannotsuggestwhatkindof foodaral-toto-kore is. toal^^ajiwInMangarevaIslandIs thepandas,butprobablyhasnoconnection here, though the drupes of the tree were eaten."

ThecharacteristicsattributedIntheaboveaccounttothemysterious foodorHawaiklandIrlhlamaybetabulatedasfollows,sidebysidewith V*' ;f .- +VJ';* •'"• "• 1 a'— - .... >• ^•.-^i-V'-1.f

18.

those of Gllbertese Kabubu:-

Aral-toto-kore Kabubu

Material features 1. A vegetable product; 1. A vegetable product; 2. A bloodless or sapless 2. A dessicated food; substance;

3. Valued for its keeping 3« Valued for its keeping qualities, especially for qualities, especially for the purposes of sea-travel; the purposes of sea-travel. Religious features

Reserved as an offering j Drunk ceranoniously; reserved as to the gods; i j an oblation in the first-fruits i I ritual; j 5. Particularly associated with i 5. Particularly associated with ) Rongo-of-long-fnarae who:- I clan namedKa-rongo-a whose deity

> ; Aurlaria:- (a) hadhis templein Hawalki; i ; (a) dwelt in the Virgin PandapiLs and j j in Abaiti, and Abatoa; and (b) was the god of all culti i j (b) was closely connected with vated food-plants. 1 1 the origin of this and other j foodplants- thecoconutand i wild almond. Linguistic features 6. Called by a name, aral-toto- D. Is derived from the pand^us, of which suggests its which the native name is always derivation fron the pandq&s. prefixed by the word ara.

clearly,dothefirst fivepointsconcerningarai-toto-koreclinch withthesalientmaterialandreligiousfeaturesofKabubuandIts parent .tree,thattheIdentificationoftheIrlhlanfoodwiththeGllbertesemight beregardedascertainif furtherevidenceconcerningthesixthpoint- Its derivationfrcmthepandastree- wereforthconlng.SuchevidenceIs •available.Ihenaceofthatparticularvartetyofpandaswhich,above'all others.IsprizedIntheNorthernGilbertsforthemanufactureoffebubu 13ara-toho-toko.ihesimilarityofthisn.„ewithMaoriaral-totZi^ consideredas anisolatedfact, ndghthaveappearedto be ^ V'''v- "S< * > - ^ ^ '»i5^

I••'• 19.••

'i •• _ p ; butviewedas thecuLnlnati.nr,pointof six coincidencesonbracirv^,'light^' material; reliElous and linguistic aspects of the case it acquires a con clusive evidential value, lliere can remain no reasonable doubt that the .... food of Hawaiki, rememberedin tradition though lost in substance by the EastCoastMaoris,wasidenticalwiththe dessicatedpand^usproductreg arded still by the Gilbertese of today as "the best of all foods," and still "reserved as an offering to the gods" in the first-fruits ritual of every totem-group'.(Footnote: Whetherthe nameof the irla, or leaf packing in whichKabubuis stored (see Plate ... ) has any connectionwith the Irihia

-iKi- off.Maori story is open to question; but the application of the name of a land to an object of material culture has already been observed in the cases of the Kiroro oven, and the Ruanunaoven and fish trap).

(d) TheSacredMountain,of" A

It will be observedthat the tradition of Irihia auoted by PercySmith openswith an accountof a sacredmountainsituated in a land called Tawhlti- pa-mamao,whereofHawaiki-nulwasa part. Thesameauthor showselsewhere in his workthat the nameof the sacred mountainof Hawaikiwasheld to be of the utmost significance in the death rituals of the Maori and Moriori >fa peopl^. Anotherapparentlink thus.^(Footnote:Hawaikly.igiOed. p.6il), ' .traditionwiththestory-ofthepand^uspeople,-inasnuch\ ^ aswehaveseenthattheancestraltreeKai-n-tikua-abawascloselyassoc-" iatedwithasacredmountain,andthatavarietyofpandasis knownto the Gilbertese today by the name ara-maungatabu. Thedeepsignificanceof the sacredmountaintradition to the Gilbertese as a race is stressed by the fact that, in spite of the absolute flatness of the atolls whichtheyinhabit,Maungatabuappearsas a place-nameonnearly every island of the Gilbert Group. Theidentification of Gilbertese Abaiti withMaoriHawaikihavingalreadybeensecuredbypreviousevidence,and ^ havingbeenfurther consolidatedbythe connectionof Hawaiki,throughthe foodcalled^;ar-toto;-k^withthepandas,it is a naturalassumption thattheMaungatabunameandMaungatabu-pand^ustraditionhavereference to thatverysacredmountainofHawaikiwMchtheMaorisandMoriorishave rememberedwithsuchreverence.I propose,however,beforeacceptlr^this conclusion,toexamineindependentevidenceoftheconnection,andthis .,- ,U«,A J.Jl h 1 - H

••' * •' . ' r -j. • • ^ ^ ' • '•;;•'•• .'.I':.*?'••• . . -v. '•' '• " 20. •• - .. .

- •••tiij- .: •«.'. . *•.4:\ ^ S' s will Involve brief discussion of the Gilbertese maneaba« or social meeting^"'^ house, and in particular of that form of maneaba which together with a variety V of pand^us is called by the Maungatabuname. ^Footnote; AGilbertese maneaba (see Plate ...) consists of an enormous thatched roof, of which the eaves , — descend to within six feet of the ground, supported upon studs or monoliths of dressed coral rock. The largest of these buildings at present in existence 0 has an interior length of 120 ft, a breadth of 80 feet, and- a height fron floor to ridge-pole of feet. Ihere are three main types of maneaba: that called Tabiang, whereof the breadth is equal to about half the lergth; that called Tabonetbike, which is foursquare; and that called Maungatabu, whose breadth is to its length in the proportion of about 2:3. All have hipped or gabled, not conical, roofs.)

Ritual associations of the maneaba •.V

/• ,/ • Gilbertese maneaba in general is the centre of ccrnrnunuallife / the conical chamber, the dancing hall, the feasting place of the gathered /• totem groups coiprislng any comiunlty. As such it is sacrosanct; no braw ling or dispute may take place under its roof, or upon the marae (open space) of whichit is the centre; its supportirg pillars maynot be struck; and only games(Including above all the dance) of a definitely religious or social significance maybe played within its precincts. -The-building- - is susceptible of offence, and maynot be spoken of In Jest; he whooffends It becctnes marala (accursed) and liable to sudden death pr sickness. Each totan-group has its hereditary sitting-rocm in the maneaba, and its peculiar functions or privileges in connection with the construction of the edifice, its maintenance, and the ceremonials which take place beneath Its roof. To usurp the sitting room, privilege or function of another group Is to becone n^;a^. The hereditary places, rights and obligations of the, various social groins differ considerably In the three types of building.

(b) The Maungatabu maneaba

TheMaungatabumaneabaIs called by the clan of Karongoa-n-Uea"the houseof the Sunandthe Moon",and the SunIs believed to take vengeance uponanywhoviolate or offendIts precincts. Supportingthe roof-plate in the middleof the easternside of this buildingIs a monolithnamed"Sun" againstwhichthepeopleofKarongoa-n-Ueahavetheirhereditarysitting roan. i Vft.-'• ivji A<« •• •'••'••-.•7.^ -ikpi

c, Oppositethe "Sun," In the middleof the westernside, is the monolithnamed' •Moon',against v^ich the clans of Ab^ouandMaeruaare seated. It will •7.^ be remanberedthat these three social groips share the Sun-totemand the mono

/' T' polyoftheSun-Moonpandûsfyîtificationritual. Allcerononialandall .speechin the Maungatabumaneabaare subservientto the will of Karcngoa-n- Uea, as enunciated by the senior male of that group. This individual is • called "Sunin themaneaba",andit is believedthat the Sunwill pierce the navelof anywhocontradictshim,questionshis Judênt, or usurpsany privilege of his. social groupin the sacred building. Ihe Karongoa-n-Uea spokesmanwearsa fillet of leaf uponhis head, called buna-nTaal (the fillet of the Sun)and, as wehavealready concludedfromindependentevid ence,the principalthoughsecret deity of his groip, Auriaria,is a sun-god. Hesits alone, slightly in advanceof his fellow clansmenuponoccasionsof a ceranoniousnature, and opensproceedings- after silence has been called - bymutteringthe magico-religiousformulacalled te taemataao.whereofthe objectis to "cleanthepathof his words",that is, to protectall hesays frominterruption or contradiction. In this formula(or Marakei)the Sun

andMoonare the protective powersinvoked. Thewordsof the formulaare mutteredthree times in succession, with the headbowedso that the chin touchesthe chest,vMlethe handsare slowlyrubbedtogether,palmonpalm. Theperformer-thenthrows-hishandsforward,-parlmaup,elbowsagainstbody," andraising his head,saysaloud, "Ana-iaba ti na ongo(Takeit up, for we will hear)." Thedebateceremonialor feast thenproceeds. Hiesib of Karongoa-raerekeis the ccnpanionandacolyte (tabcmibai. finger) of Karongoa-n-Ueain the Maimgatabumaneaba;its manbers.carry messagesfron the sacred clan to other groins, and in the northernGilberts its elder often lifts the wordfrcmthe mouthof Karongoa-n-Uea",i.e. publishesto theassemblythewhispered'orationor Judgmentof theKarongoa- n-Ueaspokesman.Theprivilege of Karongoa-raerekeis to take a share of thefirst porticnofthefeast,whichis theperquisiteofKarongoa-n-Uea; its dutyis to si^iervisethe layingandmaintenanceof thematsof plaited greencoconutleaf (i^^) withwhichthefloorof themaneabais covered, andto performmagico-religiousrituals forpreventingdissensionamor^those gathered-inthesacrededifice. Thetimefor suchrituals is thehourwhen theSunis approachinghiszenith;amongthematerialusedIs a kuo-n-aine' (acupmadeofhalfacoconutshellwhereinoilhasbeenboiled),which

w V-;/, - •' ' • . • .: ,;. . ^ ^ . . ,.,.f . , ^ ^ 22..

. r'" . vessel is said to havebeen used as a mactcboat by the Sun-heroBuein ' his voyage to the Sun. IheclanofTeWiwiclaimsthefunctionofblowingthec(^h(bu)

.. '-- whichannouncesagatheringin themaneaba.Membersof theKeakigroup havethe right of prior enti^ into the building, in the sense that when oneor moreof themarrives in a crowdat the maraeuponwhichthe maneaba stands, their conpanionsof other clains (exceptingKarongoa-n-Uea)will stand aside to let them pass. Theelder of the^Tabukaokaogroi^ supervisesthe collection of food for anyfeast, in themiddleof themaneaba,andshares.withthe elder of Ababouthe right of dividing it into twoequal portions - onefor tte northernthe other for the southernhalf of the building. Ababouthen

separatesfranthenorthernhalf thefirst portionof Karongoa-n-Uea,which is Issuedbeforeanyfurtherdistributionis made.Karongoa-raerekecarries the first portionto Karongoa-n-Uea,andotherspecific groupshavethe right of dividing and distributing the remainder. ThearchitectsoftheMaungatabuedifice- whichis to saythegroup ofpeoplewhosefunctionit is to findits site, layoutits groundplan, orderthepositionofall its timbers,andcapits ridgewitha covering of plaited leaf ormatting- are the Sun-Moonsibs of AbabouandMaerua.

^ the Eel-totemJ^oi^"of"-Nukum^ J. Crab group of Tabukaokao. Thepostsofdressedcoralwhichsupporttheroofof theMaungatabu edificeare set upbyKarongoato the acconpanlmentof a Sunformula;and whenthe ridgeof the completedstructureis capped,the first formulato be Intoned by the Maeruaheadmanruns as follows;

Ba N nangi tiba ewar-la' ra -r . For I am in the act of piercing it (i.e., with the thatching awl)! Taubukl-numa-ia: ^ Auriaria,NeiItevenel, Auriaria,NeiTevenei, Riikl, maNeiTiuaabine Rllkl, with NeiTltuaabine. Noteagainthe groupingof the three astrcmonicaldietles • together, before Nei Tltuaabine).

Rlrika-n uma-u tera? thaine covering offmyhouse i. (fron) what? Te Karau Rlrlka-n ima-u te buaka; The cnver-ino. coveringof myhouse(from)storm Csi strife); .K'V^'-;.-,,. ...•-.,..-,-i;•r-', •'ftV'"' _'" "^•''•*••""•• ••. ^ y^'" ' ',' C•* •-'•'••.-i*'•*'>* * ^ . 23. '-•/•"f

v nii'lka-ii urna-uKarawa: fpKa house (fron) heaven.' •'r'i i*oklroki-n una-la Taal : •• Eventhe screeningof the houseof the v." ma Namakaina r, ^ •'» Eun and the Moon. te rlrlka—o—n' tt» -ee, the covering . The Maungatabumaneabawas in fr^m^ ^ ^ thesceneof theonly collective or tribal cult nc ; , appears to have subsisted in the Gilbert Groun As T hou-o _» ^ . «P- I havepreviouslyindicated,eachseparatetotem- asa„.lepracticedthecultofItso„ancestororancestorsIndep.• ; .u ,

as the officiating priest, wasoractlcpfi at i thebodyOfabelnr ^stonepillarrepresenting J abeing„a.edTabakea,withinthe.feurâtabumaneaba.Asseen • I• insection3,TabaheaIsassociatedwithfo™tot^cs-th^^ree.a nbrthlcalbeastcalledthe1^, „nichseenstohavebeenasaurian;the ccsnonnoddy;andthe turtle. Ofthese the last , „t. the n»e Tabêa neanl;^ —- '^txxuie. in a wide spread series of trsdltlnns VaHtiiy- j eh e, as the Of thenrst-of-thlngs."t andthe• fatherofAurlanaThels„"eldestrt beWs ^^nshlp,, 1thatItconflntsago.deal"t^xciria.ofratherihediffuse Irrportanceevidenceof this insinPolynesiantraditionandoust™astothecoêctlonofthe '• .-. _wlththesun.TabaheaIsalsocalledtbe'.oidglt^tprofthefi^-"- • -•

• ^ PPPlocalvariantof thefire myth."'","

he elderMienoffamane,Karo^_.„,,.arorothercollective^ dangerthreatenedtheconnunlty.

(tataro) should be made i-n môKi ^ ^^tônemonolithaboutsix feet high would be erected for i-ho+- * againstthe Karongoa"Sun"stoneIn the maneaba.Ihe stonewaswreathedwien m the Karo^rehe.dustbÎ" • enterthebulldl;«L ^ he^dlta:^positionsAts^l ''"''• PO"^!- Of the collected food was laid as an obllatinnlatlonbeforethestonebytheelderofKarongoa-n-Uea

andthe followingtataro pronouncedbyhim:- Ao-ra te amarake, nkoe Ouroffering the food, thou Tabakea. , * Tabakea. Ao-ra te anarake, nkoe, n. ' offeringthefood,thou, Auriaria, Nei Tevenei. ., Aurlarla, NelTevenei Rllkl. 'H-s • >i»*K<'.>''': J & • •'••• " • • 'v;-?' < ' Tautana mauri-ra. Uphold our prosperity, '' V".' Toutouanako te aoraki. Tread-awaythe sickness. te buaka... ^ the war... ^ ^(Footnote:Atthis pointIt mightbementionedanyspecificevil which 1^7 It wasdesired to avert). Kaka-maurl-la atael Continue to prosper them, these children. Karehekea karara Continue to get our food.

Taal-ol Namakalna-o! Sun-ol Moon-o! Karerekea kara-ra Continue to get our food.

Te maurl ma te raol.. Prosperity and peace. Duringthis ceranony, an present worefillets of coconut leaf upon their heads. Theformulahaving been recited three times, the people put off their fillets and ate the ronainlng food, the dlvldslon and distribution be being affected In the ceremonial manner already indicated.

Thesalient facts concerningthe Maungatabumaneabamaynowbe sunmarlsed as follows:- 1. It Is a sacred edifice knownfor ritual purposes as the Houseof the Sun and Moon,and believed to be protected by the Sun frcm Insult or violence- 2. It wasuntil recently the scene of an openor ccrmunalcult connectedwith Tabakeathe Turtle, the originator of fire and the sire.of-Aurlaria, a -' ' sun-god;

3- Its cerononlal on all occasions wasdcmlnatedand ordered by a group of peoplevdro.wereKamarala(sacred) becausethey were"sunin the maneaba"; vihowere the performers of a Sun-Moonfunctlflcation ritual; one of whose

; totems was the Sun; vdrowore the fillet of the sun; whowere grouped about a monolith called the Sun; and whosechief deity, Auriaria, was a sun-god; Its constructlcar wasgovernedby rituals in vdiichthe Sun-nameand Sun-

^ association were predominantand was ordered by a groi;?)of people who with Karongoamonopolisedthe Sun-Moonpandamusritual and claimed the Sunas a totem, andwhosesitting roomwasagainst a monolith called the

Moon. Suchbeingthefacts,I take(^tobehardlynecessarytoelaboratean argumentInsupportoftheInferencethattheMaungatabumaneabawas,at seme time In Itshistory,atempleoftheSun,whereinthepeopleofKarongoa-n-Uea, •• f\- .,• T'-.t •• r.„..v • //• X-.T it. descent frcm the Sun-frod,were the sacred caste, with the t peopleof Karongoa-raerekeas their acolytes; whereof.the menof Ababouand I%erua,also beingchildrenof the Sun,werethe master-architects;wherein eachdividsionof the peoplehadits ordainedsitting-rocm,its peculiar duties andprivileges; andwhereinaltars to the SunandMoonstood in the positions nowrespectivelymarkedbythe monolithsof KarongoaandAbabou. Ihough,withtheprogressivedeCayof the Sun-cultas°acomiunalformof religion, the buildingmaynowhavebeenturnedto social usesfor whichit wasnot originallyIntended,its sacrosanetcharacterandritual associations are still so extraordinarydcminatedbythe Sun-ideathat to avoidthe con clusionswhichI haveindicatedwouldbemerelyto shirkthe facts. I there forestate thecasein passing,thoughit is enoughformyImmediatepurpose tohaveshownthattheMaungatabu'maneabawasa sacrededificecontrolledby the groupsof Karongoa,AbabouandMaerua,andas such,the templeor house' of Aurlaria, an agricultural deity. a , ' /4ssoc(IU)v^ . Turningnowto tradition,wehavein thetext exhibitedin AppendixIV a seriesof tales privateto thebuilder-clansof AbabouandMaerua,pur- . portingto bethe historyof their superhumanancestorBue,throughwhan they trace descentdirectly fran the Sun. It is related in section 1 of the text that the Maungatabumaneaba_(togetherwithothers,of whichthe constructionis now,unhappily,forgotten)'wasgivenbytheSunto-Bue^ter-- . that personagehadperformedthe feat of subjugatingandcatching*himin" ' ^ a nooseat his rising. Hereat onceis a stronglinkwithMaori-Polynesian tradition, for themostcursoryreadingof the text makesit evidentthat the story of Bue'sadventureIs nothingbut anotheraccountof the Sun's . visitationandcapturebyMaaul'"thatdaring,impish,cheekydononsomuch' ^^appreciatedbyPolynesians.,"'Similarly,the^(Footnote.Hawaiki^.l9lQed. fjS ^ P-51)>taleofBue'stheftofthe"treeformakingfiresticks"frontheold wanancalledTemaing(seethirdsectionof thetext) is yetanotherof the

nunerousOceanicaccountsof howMaauiobtainedfire fran the oldwonan Mafuike.Acloserreadingofthe.i(Pootno^..Thefollowingreferencesindicate thewidedistributionofthisstory.--NewZealand:Grey,M^esian^tl^y , White,Ancl^History_of^^ ChathamIs.: Shand,^heMorioriPeople J^., 1894;Nleue,Samoa,UnionIslands:Turrier,NineteenYears^nPoly- ro253-55,270.;CookGroup,ManlMkl;Gill,355^ Songsfr™the ^hj^no, pp51,66;Marquesas:Radl^et,

igT' 'Jf. i860.; Tonga: Lalvry, liie Friendly and Feejee Islands, London, I85O). Gilbertese recension discloses the very interesting fact that, although

Bue is called the hero of these exploits, the name of Maaui does Indeed occur in the story. I refer to the second paragraph of section 1, wherein it is recorded that one of the brothers of Bue, also a child of the sun, was a personage named Maau-kitekite, which is obviously a corrupted form of Maaui- tikitiki, familiar to every student of the Maaui cycle. ".Bue thus equates at the first glance with Maaui. The parallel will bear testing. The Maungatabu maneaba or temple being attributed to Bue, one would expect to find the name of his counterpart in Maori-Polynesian story associated with sane kind of sacred edifice; and this is indeed the case, for Maaui is coupled by the Maoris, under the name Rongo-Maaui, with that god of cultivated food-plants named Kongo who is recorded to have JlcrQ had a temple in Hawaiki-nui., ..-{Footnote: Hawaiki, 1910, pp50-51). Again and conversely, if Bue Impersonates the Rongo-^^ui of Hawaiki-nui remanbered

by the Maoris, we should - under ideal conditions - expect to find him connected by the Gilbertese, first, with a god or a ritual of cultivated food-plants, and second, with one of the Aba-gnoi^ of lands corresponding with Hawaiki.

As regards the first point, there is no direct linking of Bue's name, in any tradition knownto me, with that of a god; but, failing this, we have the _ equally strong evidence that Bue's clans of Ababou .and-Maerua are linked - with Auriaria's clan of Karorigoa,both in the pandamusfunctification rituals. and in the rituals of the sacred edifice wherein Karongoa's agricultural

paramcHAnt. As for.,/(Footnote: I suggest at this point that the name Karongoa means the tribe or group of Kongo, the prefix ka- being equivalent

^1 to Maori Nga-, Ngahl- and Rarotongan Ngati-, Nga-), the second point, we find

cne of the Aba- namesin that of Bue's ownclan of Aba-bou (Aba-the-new); and in an alternative version of his birth story, which appears in a later

section, weare told pi'L4g^Bi^,that he wasthe child of a pand^ustree onthefar-westemlandof Aba-tikei. Uuis, the following parallels between the Ma0ri-Polynesian and the Gilbertese renderings of this group of beliefs are established

Maauivisited tie Sun, caught Bue performed an identical feat,

him in a noose, and obtained i various cultural benefits

I fron him. t. .. I' A'.- 1

' " ' t

Maaui is sonetlmes called Bue is called the brother of another

Tikltlkl sun-child named Maau-kitekite. Maaul stole fire frcm the Bue stole the "tree for making old wanan Mafuike. In sane fire" from the old wanan Temaing. . accounts, he hid the fire in certain trees, thus originating fire-sticks.

Maaul is coupled with Bue's clans are coupled with Ka-

Rongo, a god of agriculture rongoa a sacred caste, in the rituals of functification. Maaui, through Rongo, is Bue is held to be the originator

associated with a sacred of the sacred maneaba called building or temple of Maungatabu; his clans built this ancient times. edifice for Ka-rongoa. Maaui's tonple sttod in Bue was bom in one of the Aba- Hawaiki-nui, which is group of lands, and his maneaba associated with sacred is called by the name of a sacred

mountains. mountain. It is clearthat in socloselyinterlockingwiththeMaauitradition, ourGilbertesematerialnot onlydemonstratesthe vital relationship that exists betweenGilberteseandMaori-Polynesianbeliefs, but.silso V- ""

immenselyenlarges both its ownevidential value and that of the stories withwhichit equates. Eachaccount,in authenticatingthe other, acquires a higherindividualauthorityfor itself, andmaybe drawnuponwithgreater • confidenceto fill the lacunaein its counterpart. Havingon the oneside Rongo,anagriculturalgodandonthe othera sacredcastecalledKaror^oa, whose.deityAuriariawassupremein agricultural rituals, wecanhardly avoid the inference that Auriaria and Rongostand for one and the same personality,andthattheKarongoagrouprepresentstheroyalandpriestly , caste of Rongoin his temple;fron which,havingalreadyidentified

Auriariaas a sun-god,weproceedto the conclusionthat Maori-Polynesian

Rongotoo wasoriginallya godof the Sun. Howinevitable nowspears the hyphenationof his name,in Maoritradition, withthat of Maaui,the sun-heroI AsfarastheoriginoftheMaungatabunameIs concerned,theevidence examinedhiisshownthatthemaneatecalledbythatnameisIdentifiedwith •• _, -• ..• .. • •••. .,•••••• 28.

. ^

BueandAuriaria,eachof whomIn his turn Is linkedwithoneor twoof

the Aba-groupof fatherlands. Onthe otherside, there Is a tanple a-ssoclatedwithRongo,Maaul.andHawalkl-nul.Thefollowingequation is thus estab]ished;-

Rongo ^ r Aurlarla (Karongoa) Mafliil LI Bue(Maaul-kitekite) Hawalkif " j Aba-(Abalti,Abatoa,Abatiku,Ababou) Tenple ^ Meneaba(Maungatabu)

If this equation be accepted, the derivation of the rte.ungatabu namefromsemesacredmountainof Hawaikifollowswithoutargument;but, Inasmuchas the only sacredmountainhitherto encounteredIn Gilbertese tradition belongsto Samoa(see Little Makiutext. AppendixI) andnot to Abaiti or Abatoa,the connectionbetweenMaungatabuand the moreancient fatherlands of the race will certainly bear further elaboration before its final acceptance. First, there is the evidenceof the twoBuestories already discussed. Shornof their mythical elanents these texts are, basically, historical

1- documentswhichusing Bueas the index of his social groups of Ababouand >- Maerua,tell of the migrationof a peopleout of the Westinto Tarawa. Accordingto oneaccount, Buewith hi? brother Maau-kitekltew^ bom_inTebdn— giroro. Tebongiroro(or Tebukiroro)in Gilbertese story is not the nameof a singleplace, beinga collectivetermappliedto whatis calledte rina-n aba i maeao- the line of lands (or Aba-s) in the west: it maythus stand for anyor all of the half dozenAbanameshitherto encountered. Butthe other accountfortunately identifies the particular place of Bue's birth - that is, of Ababou'sandMaerualast place of residence- as Abatiku. The Inportant point is, that the migrationfran a westernfatherland to Tarawa

is shownto have been direct, and not by wayof Samoa. Both accounts agree uponthis point and, in so doing, coincidewith all authoritative Ababouand Maeruatraditions of origin nowobtainable. This is a very remarkable fact, because the latest swarmof immigrants into the Gilbert Groupcertainly camefrcm Samoa, and Just as certainly included membersof the Ababouand . Maerua dsns amongtheir number. The tendency of these conquerors was to sij^rlmpose upon every local tradition of origins an obliterating dogna

wherein the name of Samoa became overwhelmingly pre-oninent. The fact *-?TfI'irp r'.

that they have not been able to deface the tale of Ababoii's original mig ration direct frctn the V/est into Tarawa is a notable guaranty of its truth. The foundation of the Bue tradition was, in fact, established in the Gilbert Islands before- or, If not before, then at least independently of - the immigration fran Samoa. Ihe conclusion from this aspect of the evidence therefore is that the llaungatabu name took its origin fron the West - according to one of our texts, from Abatlku, an Important member of the

Aba group of lands - and that vdiatever the sacred mountain of Samoa meant to the race It was not the prototype from which the Maungatabu tradition

. was derived. I think that the least ranaining doubt as to the validity of this conclusion Is ronoved by an examination of the final ritual used by Ababou

and Maerua In capping the ridge of the Maungatabu maneaba, whereof a des

cription now follows:-

The ritual. The master architect mounts to the rldge'of the building, when the rldge-capplng heas been sewen in place, carrying with him four coconuts in their husks. For the purposes of the ceremony, these nuts are called (secretly) ata, human heads. Straddling th$.-(Footnote: Atu ^ PZ' is ccmnonlyused for head, but takes the fonn ata in song and ritual), '•

North end of the ridge, face to South, he strikes off the proximal end

,,. of one nut and, sprinkling its liquor over the capping, mutters in"ay

low voice:- • Bubu-n ai i Aba; Smoke of fire at Aba;

Bubu-n ai i Abaiti; Smoke of fire at Abaiti;

Bubu-n ai i Maianga-tabu; Shioke of fire at the Sacred Mountainj

Bubu-n ai i Ababou; Smoke of fire at Ababou;

Bubu-n ai i-rou. Smoke of fire with me.

Tlmcim te rara: Drip-drip the blood;

Taai, Namakaina-o-o, Sun, Moon-o-o,

Ko Kaakangi kana-m te rara! Ihou eatest thy food the blood! Matu, matu, anti ni Kamaamate! Sleep, sleep, spirits of killing! Z03 matu, matu, anti ni Kaaoraki! ' Sleep, sleep, spirits of sickness! • Matu, matu, anti ni Kamibuaka! Sleep, sleep, spirits of evil dreamir^! ,^Footnote: Ka-aoraki= causing-sickness; ka-mi-buaka= causing-dreaming-evllly). Matu, matu! Sleep, sleep! Baraakj. te unene, Overturned is the ,,. B'e a bungi te aba For the land gives birth ICS-" 1'' ^•he Migrations of a P-antia-ims—Peonle

TABLE OF CONTENTS PKt- •' ff ( ( Par-t 1

Introduct.lcn, 1. Dally woi'k of a woman.

2. Cooklnf- methods.

Cooking magic and protective rituals. Poisons.

5. Prohibitions upon foodstuffs. 6. Diet.

7. Presen/ed foods. 8. Luxuries.

9. Meals and manners. fi , 10. Notes on distribution of te kabubu (pandapius drink).

Part 2 Traditions concerning food.

11. Poods of the Dead. 12. Cannibalism

Traditions and Texts. 1. Little Makui traditions. 2. Tablteuea traditions.

3. Keaki traditions. ... Karumaetoatraditions on Towatu-of-Matang'

ff.i] > 'ffi 2^

!r; Appendix I

Series of traditions fron Little Makui 1. Growth of ancestor, i k.'4

2. Growing Batul-cu.

3. Building of the canoe. 4. First Voyage..t ' hurc ^O .

5- War of Te Uribaba against Samoa. 6. Canoe from Tarawa,

7. Voyage of Ralraueana

Appendix 2 Series of Traditions fran Tabiteuea. I. Darkness(Bo) C>« C-Mciit#) "• .'" • ^ "• '•

?. "'ale of .fJa Arxau and 'IViba-Jjaai

3. Tale of Na Areau and Na Utima

4. Tale of Na Areau and Taranga 5. " Voyageof Au-the-Skull to Samoa. 6. Return of progenyof Au-the-Skull

Appendix 3 Text and Interlinear translations TraditionofIfeaklClan^^'^^^icbird ^fCu^S ^-'Pages^

Appendix ^ . Tradition of KarumaetoaClan -^. migrationIntoBeru,SouthernGilberts ofman-eatingancestor Tern. Watu-of-Matang.. /

not_^£ubllshedA—i

Part 3 MythsandRituals connectedwithFoodplants. 13. Myth of origin of coconut 1^. Magicritualsconnectedwithgrowingfood-plants. 15. Pruitlflcatlon of the pandamus. 16. Thekabubufirst-fruits ritual ."• 17. Aritual meal In time of famine.

Appendix 1. Notesof Gilbertesemaneaba(meettog'house)withspecial referenceto the style of buildingcalledMaunga-tabu

Appendix 2

Ababoutraditionsof birth andexploitsof Buewhoobtained fromthis father, the Sun,the.buildingandothersecret rituals of the Ababouand Maeruaclans. ,<»• T Tf- fc 'jry . T- . r~T , j \1 •'• I -*'. «;.ii

A~. Page 18. Aiirlarla the Pandamus spirit /'I

a. social aspects 1

b. food of the Kings of Samoa il ? 19. The Association of Auriaria with the pandamus 7 a. Auriaria the protector .7

b. The Association with the rat 8

c. Association with the sun and the moon .9 d. Association with Kai-n-tikua-aba 'V' e. Traditional origins of the pand^us ,21

20. The mythical honelands to the west 27

a. Abaiti, and Aba-toa 27

b. Identity with Avalki and Avalki-nui 36

c. Arai-toto-kore mysterious food of Hawaiki 39

d. The sacred mountain of Hawaiki Ml

} •. 21. The maneaba and the pandamus 43

a. Ritual associations 44

b. The Maungatabu maneaba .45

c. Duties of the Karongoa-raereke sib -46,

d. Blowing the '; nch and collecting the food ,.47

e. Building the Maungatabu maneaba ,49

f. Tabakea, "the first-of-things" 51 22, Associations with Polynesia

a. Bue and Maaui traditions, similar exploits •55

b. Parallels between the two myths 59'

m '1^' 1 rLf

LIST OF DIAGRAMS

LIST OF PHOTOGRAPHS

BIBLIOGRAPHY f fOOTiiOTl^ ^ - ...

••'S.v S.r^Sfjr." •ii ^ •• EoofenOSe 106 Note the sudden transition, in this paragraph, fron myth to history. TJie native ctax)nicler uses the dramatic opportunity ofYered by the quarrel of Nei Tevenei vri.th her husband to introduce the sketch of a migration out of Matang into the Gilbert Group.

Footnote 107 The allusion is to the "face" of the coconut, which is believed to be the face of Nei Tituaablne, and fron which a man (though not a wonan) is obliged to drink. The rubbing of ncsea - or, rather, nostrils - is the love-greeting in the Gilbert Islands.

T)o.tnOte 108 All Gilbertese sleeping-mats are manufactured of pandanus leaf.

Footnote 109 The offering of pandanus first-fruits to Auriaria (in company with the Sun and Moon) will be described in Section 15 post. Ihe first-fruits of the almond on Baanaba were offered not to Auriara, but to Nei Tituaabine; nevertheless, they were Indeed the "food" of Aurlaiia, in the sense that one of his totem- creatuces, the Rat, invariably consumed the offering left at the boua (stone pillar) of Nei Tituaabine.

I T>ntnO"'6e 110 Compare with this account of Matang the Polynesian account of Motu Tapu, the magic floating and sinking island, where dwelt the fish-god Tl^rau. ^S.Percy Snith, Hawaiki, /n- 1910 edition, page i

Footnote 111 See Section 11(b) ante. ' ;•*

,•*, ;.V' :"' ••• \

Pgotnete 112 All kinds of Ray are associated vd.th Nei Tltuaablne, but the Giant Ray is the variety used as a totan by the clan-of Keaki, TAir)se other totem is the Tropic Bird (vide Section 12(d) ante)

Eootnbte 113 I have described the bleaching process in a paper entitled"Pran Birth to Death in the Gilbert rslaMs7".y.R.A.I., Jan-June, 1921,

Foatr^e 11^ Bouru, that other renga-Paradise associated vdth Matang, has also given its name to a pandanus tree, te Ara-bouru. A third variety of the plant to be called after a western fatherland is te An-nabanaba. The name of Nabanaba has already been seen attached to a form of cooking oven (section 2), and also to a variety of Malay custard-apple (section 6, Qnergency Diet).

footnote 115 Plate 13 illustrates another farm of rabu seen at Tarawa, and probably elsevAiere in ' the Northern Gilberts. The nuner of forms still in use is indeed legion, and the subject deserves a great deal more research than I have been able to give it.

TPootnote ll6 The clock is Imagined as lying on the cabu, facing upwards.

ffnotenefee 117 These are the names of the spiritual powers i«Aio c^ry into effect the curse of the formula. It will be.noted that they are in no sense supplic ated or Invoked, tleir obedience being enforced by the declamation of the correct spell and due ccmpletion of the ritual. Kaakang means to eat human flesh; oraora means to eat uncooked food; mata means face or eye. .,v -

. * ' >. -n'tv."

Eoofeaete ll8 Matana Is the regular form. Maatanaa Is a euphonic variant of a kind much used in dancing chants and magic formulae.

Footnote 119 From his rising until noon, the sun is said to be marau (agile or active), which is to say, helpful, for the purposes of magic rituals. After his nooning, he becones makanakana - soft or unhelpful.

Footnote 120 The name Bitanikai is here given to the spiritual power believed to reside in the staff. Nanonikai menas Heart-of-staff. i.e. He-who-lives-within-the-staff. The attitude is purely animistic, and, as such, sharply contrasted with that adopted a little later, vdien the protection of Auriaria and Tabu-ariki is invoked, A clear example of syncretism.

Footnote 121 The rock that forms highest heaven; the hard coral that is the foundation of the underworld; the clam-shell of Auriaria, King of heaven.

wnntnote 122 Literally translated, this papsage reads as follows:-

Ba a ti bon airinako For they only indeed accompany away toua-na treading-its (i.e., the treading, or kicking, of the performer's magic staff).

Footnote 130 Bitanikai. magic tree. Bita-ni-kai in this context means to the performer changing-of-ti with reference to the fructification of his pandanus-trees, which would otheiTdse not be productive. ,

Footnote 131 Bung, gives birth. This is the usual meaning of bung, but the word is also used to denote setting of sun or moon. Those who use the ritual state that the birth-meaning is here Intended, the idea being that north, south east, and west are made fruitful by the ceranonv The fact tliat the sun is setting at the same momentgives a punning effect to the word Pim^ are not Infrequent in Gllbertese magic thei^ SoSrtc.®' strongly -•

^. • V,-' m iv ^"' 7i»Ti id Vt yA/V-iu;. Footnote 123 Antl nl kanaka, translated new-fangled spirits, means literally spirits to Increase-nunbeiT . IT word raka denotes always a surplus, an addition either to number or knowledge: e.g., te bal-n raka ael (the thlng-of surplus this) signifies "this is a new and unknown thing". A person invent&, anunheard-of story is said to indulge in te taetae n raka - the talk which exceeds the limit of things known and accepted. " ""

Footnote 12^ The ordinary land-holdir^ in the Gilbert Islands consists of a section of the island running fron the ocean beach (east) to the lagoon beach (west). A good horizon is therefore, as a rule, obtainable fron the eastern boundary.

footnote 125 - is an intensive prefix; marl means plenty or richness of crops; maamau is a euphonic variant of the word maiu (alive, vigorous) in its intensive form maamaiu, which may signify either continually vigorous or extremely vigorous.

Footnote 126 The present tense is used in describing the ritual, because solitary examples of its practice do occur still, in spite of the rapid decay of native ouston during the . past 40 years.

Thotnote 127 All Gllbertese dwellings are built with gables N. and S., and sides facing E. and W.

Footnote 128 A span (te nga) is the full stretch of a man's outspread arms, from tip to tip of the middle fingers,

Footnote 129 See Section 5 ante. The Frigate-bird, p.20. r.^T'CT'C Sisf-;,

• i'-

Pbotnote 132 Oi the overside of the Sun. Itie performer believes that, as the Sun sinks below the horizon, •\,-k the roots of his magic tree beccm planted upon his overside.

Footnote 133 Te iti-ma-te-ro, the rain-cloud. The word, means literally the lightning-with-the-darkness, and refers to the alternate flickering of lightning and blackness which is seen in the ralnr-clouds of the westerly winds.

Footnote 13^ Bita-bongibong, magic-tree-in-the-twilight. Bita- is the first component of bitanlkai, and stands for the whole word; bongibong signifies growing dark.

•,*y

a.'.' •M

5 •s p.. . v/ : .fji .• »''V .

-. '•••• >•; ;• •'•• *- ••••, ... • •• ' t^V-- '

•' ^••'•-j'V'

f •••'iiv..:; .. . i Fpotixite 135 Mataburo, opening pandanus bloan. A technical ; term of the samefamily as tabaa, young (I.e., ^ unopened) pandanus blooni. Both these words are Inapplicable to any other kind of flower.

Footnote 136 The allusion here Is obviously to the First Pandanus of Abatoa and Abaltl, called the Ancestress Sun In the Tablteuea text exhibited In Part 11, appendix 2.

Footnote 137 rendered prosperity and prosperous, Is difficult to Interpret in a single word. It Indicates a condition of being free from the Influence of all evil magic and so In a state of peace, health or general prosperity.

Footnote 138 Ka-tabaa, fructification. The literal meaningIs causlng-voung-p andanus-bloctn.

Footnote 139 See Rjotnote 43, Section 12Ce) ante.

^notnote l40 Tevela Is reputed to have been the mother's father of Taane-n-toa II, that KarongoaHigh Chief of BerunamedIn the tale, of Ttewatu-of-Matang (Part II, Appendix 4 and Section 12(e). He Is reputed to have been the builder of (feane-n-toa's .'•V i "..W.i maneaM and, as such, adopted by the Clilef as a « deity his death. after lU.

g :l •

Footnote l4l See Section 7 (c). Part I, for description of te korokoro/

•f; , Rabaraba-nl karawa. hidden places of •. ) is oomionlyused to Micate. zenith, but the_sldes of heavenhidden belowthe horizon. In^M?^^^tiit7~^"~~ bue lar lanas of the ancestral9 deities.

F^tnote243 See the ceremonyof te taarlka performedby a eue^t .'• *. f'l* .' ••j' , ' i • • Jgp>QtnoteIh^ See Part H, Footnote 137. ./• •- .. . • •• ^

|-pT>otnote 145 Sun-stcne: see Appendix 1.

^T?notnote 146 See Footnote;4^',Q Part I, for the meaning of marala. - h ^ .1

Footnote 14? See Part II, Appendix4, paragraphs 11-12.

•ffnotnote 148 Acolyte, The native term Is tabonlbal, finger, which Is to say, servant.

Gllbertese Astronony and Astroncmlcal Observances, J.P.S,, Sep-Dec., 1931, page 219.

The free tr'anslatlon of the tradition from Which this extract Is quoted Is exhibited In Appendix 2: see paragraph 7. The styles of construction called Te Namakalna and Te Ketoa are now unknown; that called Te Tabanln (The Foursquare) may correspond with the style now called Tabonteblke (see the opening paragraph of this Appendix); that called Maunga-tabu Is the only one of the four In respect of vhlch I have been

able to collect particulars. !.V.

:Vi^ The present tense Is used In describing these beliefs, because there are still living one or two old men rtio cling to than. It should, however, be remembered that the knowledge of myth and ritual upon which the beliefs, as they stand recorded, were based belonged, even before the decay of custom, to a very narrow circle of Initiates on each Island.

i .

^iS!rr= See Footnote98^Appendix 2, P^rt H^' ••;' • •' £is to the meaning of ata. ' \ - m • . -, ••• .' ,.?'*•* ^'«- •

\ ••^• ' ;•.• '•••"*' ''' ••",'••' •'^'1^^*.""••

Footnote 153 As each "head" Is emptied of its "blood" it is allowed to roll down the thatch of the maneaba to the ground below, where Its position is anxiously noted. If the majority of ata lie with the open end (corresponding to the neck of a human head) pointing towards the maneaba, it is a sign of good-fortune; but if the distal ends be presented to the building, war, sickness or famine are prognosticated.

footnote 15^ Maau-kitekite. In Polynesian story, the exploit of catching the Sun in a noose is attributed to the famous personage called Maaui, who is sonetlmes called Tikitlkl, and is represented in Samoan tradition by a being called the Sun-child. All these elanents are seen concatenated in the Gilbertese story. The names Maaui and Tlkitiki are united in that of Maau-kiteldte, ivho is shown as the fourth child of the Sun, while the famous ensnaranent of the luminary is attributed to Maau-kitel

•Rhntnote 155 Nel Te-raa-iti. Iti is a diminutive suffix: cp. - ^ Polynesian - iki. It is hardly possible to avoid the conclusion, hasring Nei Teraaiti's parentage in view, that raa is the Polynesian word meaning Sun. The name thus means Little Sun.

Footnote 156 Tebongiroro. The line of lands in the West. See the connection of Tebongiroro with the red food called te renga. Section 11(b) ante; and with the Kiroro cooking-oven. Section 2 (a).

•prvntnote 157 See the connection with this craft of the Maunga-tabu maneaba ritual. Appendix 1, paragraph 7.

l?r.ntnote 15.8 The six mounting-platforms of the Sun, the six weapons of Bue, and other associations of the liminary with this particular number, have been ccmmented upon in a paper entitled The Sun and SlxJ" f 1921. I^, CX:/ da n .'5 •Vf Footnote 159 The Grave of Bue. Identified in M^akel as the •<•••,t I• i .'•f'=r •• sitting burial reserved for those whopractice ". f."V. 4 %* '' '•li. paraianus See -• t "- .• •- SK'rl'- the fructification ritual. 'V pemlfe|j(Hirt^paragraph of Section 10, Parti, ante.-

Footnote l60 See illustration of the Kai-ni-kamata in J^CL, June ,1921, "Canoe Crests .of the ^Gilbert Islanders'.'

Footnote l6l guettarda speciosa. of which the timber is caimonly used for making fire-sticks today.

Footnote 162 This tale of Hue's theft of firesticks is obviously but another version of the very famous Polynesian story, wherein Maaul steals fire from the old. woman Mafulke. See - NewZealand: Grey, Polynesian Mythology: White, toelent Histopv of the l%/^r^ Chatham Is: Shand/'The Moriori Peopl^J.p.S. 1894 Manlhlki: I^hs and Songs from the South Pacific. CD.51-66. — Marquesas: Radiguet, Les Demiers Sauvages. Paris, 186^: Nieue, Samoa: Turner, Nineteen Years in Polvneeia. pp. 253-55^ 270; . Tonga: Lawry, The, Friendly and Feelee Islands, London. 18S0.

T?nntnote 163 See paragraph 11 ante.

Footnote 164 See table annexed to section 5.

TPDotnote 165 See section 11, and a paper "Canoe of the Gilbert Islands": June, 1921, 49).

•pontnote 166 The nameFiairaueana—te—1—Pfetangamayperhaps be more correctly interpeted F?alraueana=-the fair-skinned: see sectlcri 10 concerning the application of the name I-Matang to the white man).

Footmtel^ See section .... post - the Aurlarla Nabanaba traditions). Footnote 168 Ihoijgh this myth does not rank as sec3?et . .-H,' In the sense of being reserved to the 1 H/r Inner-most circle of a clan.. It Is •Sf^" nevertheless regarded by those vlio sill cling to custon as Kamaj^la - #ilch Is to say "bringing a curse" If lightly given ajijay In the form exemplified)=

Footnote I69 Also the Ivy (with the sdmllax apd the vine), and possibly the owl. See D'Rendel Harris's Ascent of Olympus, 1921, concerning the origin of the cults of Appollo, Dionysus, Aphlodlte, and Artemis..

Footnote 170 See "Myths fron the Central Pacific", Journal of the Polk Lore Society, Jan-June, 1922).

Footnote 171 Or of any other "fire that floated between heaven and earth," e.g. St. Elmo's fire and Will o' the Wisp).

Footnote_172 The full text of the myth and Its sequels is exhibited In Appendix III.

•prv^tnote 173 A period of 14 years Intervened between the collection of the myth (1918) and the complete disclosure to me of the pandanus rituals (1932). V

Footnote_174 See Bingham's Dictionary of the Gilbertese language - ara-maungatabu.

Footnote 175 Ara-touru. Ara-matang, An-nabanaba, see section 107

fj^tnote 176 The technical term for coconut blossom is ari; the general word for flower, which cannot, however, be appHSTo parxianus bloom or coconut blossop is ue. *..» - fe^:::A„

••Hv ••,

• -^y '' ••-#•

Footnote 177 A Gllbertese chant descriptive of the flight of the forefathers from Samoa to the island of Mouauti begins:- E maotoua te Bakatibu, te Kail It is broken the Ancestor, the Tree! E raraanakoa aba-ia I-4%tangl It overleans their land, the People of mai Taamoa. Matang from Samoa.

Footnote 178 Sir G. Gcnme, Folklore as an Historical Science, page 128.

Footnote 179 • In contradistinction to -toa, the suffix -iti occasionally appears in Gllbertese names with the force of a diminutive: e.g. Koura-toa = Koura the Big; Koura-iti = Koura the Little. Whether the -iti of Abaiti or the -iki of Avaiki was originally a diminutive suffix has been questioned; but it is evident that the name Aba-toa has reached its present form under the influence of that analogy, true or false.

ffnotnote 180 Maura; an abode of ancestral shades and departed ghosts, believed to be near the greater land of Bouru in the West. See section 12.

T7ootnote 181 Mao., Kiita. This is the only context imown to me in which these two lands are mentioned. It is interesting to observe (in any good.chart of the Molucca area of Indonesia) that two small islands named Moa and Kissa lie at the southern edge" of the Banda Sea, not very far frcm Botiliieofsaadmi.

•ffnntnote 182 Neineaba, a fairly widely known ancestral land, believed to be a part of Bouru ,

TTnotnote 183 The porpoise ard whale are ccninon figures of speech, in poetry and magic, to denote mighty rulers or powers. The sense of this passage is" Weshall be in great difficulty if the great ones of Abaiti and Abatoa raise their aims- against us."

V "".'.i'" •'?('&" .--/ j"'''*;'..• :'i *•(*''t*.f f •V,• .t; . -• u '4' Yi* A.I -S -.^. ;. • w' .... •; .-A•:••;:!>•••' '• .• •'f.•• " •'^•''•.r ' i"?''"'• ••' - '?*'•"'•.'•,^'!'l^ ' ' . tH .H »'• C'

'•^ • '•'' -••••'5'^i", ,,J .- .x A ^ Fo9tnote184 Baba-of.4fe.o:anotherlandof v^lchI can •- j . I' FTAiJ.^i.1 J. UCUl ^ ^ L- • —w* • discover/St no mention elsewhere. It appears prlma-facie, more than' a coincidence that there is a Moluccan Island namedBabba not far to eastward of Mao and Klssa.

.'A• > y^'• ^ • \ ^ 'i'

Footnote185 point the poembecomesirrelevant to the present issue.

.Footnote 186 See section 14 ante.

Footnote187, Te-^i-na, ua-ung,teu-ung- one,two,three pandanus drupes. The classificatory particle is used in counting whole fruit)

Footnote188 Tetaitai: Thetattoo markB.jt wasbelieved that the bird-headedT being Ne Karamakunawould peck out the eyes of a departing ghost unless it could provide her with food in the shape of tattoo-marks.

Footnote 189 Hawaiki>,^910ed., pp. 69 and 76.

FootnoteJ^ Bie Abatiku tradition will ccmeunder close Inspection In a later section.

Ptootnote_191 ModemGllbertese ^ meansland and hone. Aba-makom,of whichthe secondcomponent means^^ece cut off, is used to signify isl^. ^ appears to have acquired its present meaning through an easy process of extension from the special to the general, by way of the following stages Aba(=Java, Jaba, Saba, Zaba,Ava,Hawa)jthe name of an original hcmelaM, applied later to any newhomeoccupied by its people; > afiy homeland; > any land; home. " •*•' "H"%*« • ' "\4/

• • r,- . •: • •' i '• , , - • ^ "o*.. •^Footnote 192 ,Hawalkl, 1910 edition, ji^es 73-74.. '• , ir ••;, •• -\- '•"x'il'S.'-.T-'-. i• - }r^V,•#'' "V 'V ♦v i • it

Footnote 193 Whetherthe nameof the irla, or leaf packing in which Kabubu is stored (see Plate...) has any connection with the Irihia of the Maori story is open to question; but the application of the nameof a land is an object of material culture has already been observed in the cases of the Kiroro oven, and the Ruanuna oven and fish trap.

Footnote 19^ Hawaiki. 1910, p.64.

Footnote 195 A Gilbertese maneaba (see Plate...) consists of an enormous thatched roof, of which the eaves descend to within six feet of the ground, supported upon studs or monoliths of dressed coral rock. The largest of these buildings at present in existence has an interior length of 120 ft, a breadth of 80 feet, and a height from floor to ridge—poleof 45 feet, "fhere are three main types of rnanea^: that called Tabiang, which is foursquare; and that called Maungatabu, whose breadth is to its length in the proportion of about 2:3. All have hipped or gabled, not conical, roofs.

T^->ntnote 196 Note again the grouping of the three astrcxicmical deities together before Nei Tituaabine

•RV^otnote 197 At this point it might be mentioned any specific evil which it was desire to avert.

•pnntnote 198 Hawaiki., 1910 ed. p.51

•pnotnote 199 The following references indicate the wide distribution of this story:- NewZealand, Grey White, ChathamIs: Shand, 1894; Nieue, Samoa, Union Islands: Turner, Cook Group, Manihiki: Gill, Marquesas: Radiguet, Paris i860: Tonea' Laivry, 185O. ^ ' p^.note 200 Hawaiki,1910..pp. 5O-51

201 I suggest at this point that the nameKarongoa menas the tribe or group of Rbngo. the prefix te- being equivalent to Maori Rarotongan Ngati-. Nga.. » and ts

•r V

" ', ^' ' r •• V',4:f.'': • ,. -r• i • ://V •. •; ,-, „ - -. ••• ^

.v^, ' •• '\r

Footnote 202 Atu Is conmonly used for head, but takes the fom ata In scng and ritual.

Footnote 203 Ka-aoraki = causing sickness; Ka-mi-buaka = causing-dreaming-evilly. fv ^ V'"'; • V' •7*r ' **'"7 • * \'f. :' .A ' r*t ;• ^ t •' 'K' • :y'-' r.»'

' •-'(•••• . Ml:'

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