Chapter IV: Introduction: This tale, of which I have not consciously changed a single

feature, I received from tradition. It is highly popular through all the country of the eight Tevas, the clan to which Rahéro belonged; and particularly in Taiárapu, the windward peninsula of Tahiti, where he lived. I have heard from end to end two versions; and as many as five different persons have helped me with details. There seems no reason why the tale should not be true.

{5} Note 1, page 5. “_The aito_,” _quasi_ champion, or brave. One skilled in the use of some weapon, who wandered the country challenging distinguished rivals and taking part in local quarrels. It was in the natural course of his advancement to be at last employed by a chief, or king; and it would then be a part of his duties to purvey the victim for sacrifice. One of the doomed families was indicated; the aito took his weapon and went forth alone; a little behind him bearers followed with the sacrificial basket. Sometimes the victim showed fight, sometimes prevailed; more often, without doubt, he fell. But whatever body was found, the bearers indifferently took up.

{7} Note 2, page 7. “_Pai_,” “_Honoura_,” and “_Ahupu_.” Legendary persons of Tahiti, all natives of Taiárapu. Of the first two, I have collected singular although imperfect legends, which I hope soon to lay before the public in another place. Of Ahupu, except in snatches of song, little memory appears to linger. She dwelt at least about Tepari,—“the sea-cliffs,”—the eastern fastness of the isle; walked by paths known only to herself upon the mountains; was courted by dangerous suitors who came swimming from adjacent islands, and defended and rescued (as I gather) by the loyalty of native fish. My anxiety to learn more of “Ahupu Vehine” became (during my stay in Taiárapu) a cause of some diversion to that mirthful people, the inhabitants.

{10a} Note 3, page 10. “_Covered an oven_.” The cooking fire is made in a hole in the ground, and is then buried.

{10b} Note 4, page 10. “_Flies_.” This is perhaps an anachronism. Even speaking of to-day in Tahiti, the phrase would have to be understood as referring mainly to mosquitoes, and these only in watered valleys with close woods, such as I suppose to form the surroundings of Rahéro’s homestead. Quarter of a mile away, where the air moves freely, you shall look in vain for one.

{13} Note 5, page 13. “_Hook_” of mother-of-pearl. Bright-hook fishing, and that with the spear, appear to be the favourite native methods.

{14} Note 6, page 14. “_Leaves_,” the plates of Tahiti.

{16} Note 7, page 16. “_Yottowas_,” so spelt for convenience of pronunciation, _quasi_ Tacksmen in the Scottish Highlands. The organisation of eight subdistricts and eight yottowas to a division, which was in use (until yesterday) among the Tevas, I have attributed without authority to the next clan: see page 33.

{17} Note 8, page 17. “_Omare_,” pronounce as a dactyl. A loaded quarter-staff, one of the two favourite weapons of the Tahitian brave; the javelin, or casting spear, was the other.

{21} Note 9, page 21. “_The ribbon of light_.” Still to be seen (and heard) spinning from one marae to another on Tahiti; or so I have it upon evidence that would rejoice the Psychical Society.

{23a} Note 10, page 23. “_Námunu-úra_.” The complete name is Namunu-ura te aropa. Why it should be pronounced Námunu, dactyllically, I cannot see, but so I have always heard it. This was the clan immediately beyond the Tevas on the south coast of the island. At the date of the tale the clan organisation must have been very weak. There is no particular mention of Támatéa’s mother going to Papara, to the head chief of her own clan, which would appear her natural recourse. On the other hand, she seems to have visited various lesser chiefs among the Tevas, and these to have excused themselves solely on the danger of the enterprise. The broad distinction here drawn between Nateva and Námunu-úra is therefore not impossibly anachronistic.

{23b} Note 11, page 23. “_Hiopa the king_.” Hiopa was really the name of the king (chief) of Vaiau; but I could never learn that of the king of Paea—pronounce to rhyme with the Indian _ayah_—and I gave the name where it was most needed. This note must appear otiose indeed to readers who have never heard of either of these two gentlemen; and perhaps there is only one person in the world capable at once of reading my verses and spying the inaccuracy. For him, for Mr. Tati Salmon, hereditary high chief of the Tevas, the note is solely written: a small attention from a clansman to his chief.

{25} Note 12, page 25. “_Let the pigs be tapu_.” It is impossible to explain _tapu_ in a note; we have it as an English word, taboo. Suffice it, that a thing which was _tapu_ must not be touched, nor a place that was _tapu_ visited.

{34} Note 13, page 34. “_Fish_, _the food of desire_.” There is a special word in the Tahitian language to signify _hungering after fish_. I may remark that here is one of my chief difficulties about the whole story. How did king, commons, women, and all come to eat together at this feast? But it troubled none of my numerous authorities; so there must certainly be some natural explanation.

{41} Note 14, page 41. “_The mustering word of the clan_.”

_Teva te ua_,
_Teva te matai_!

Teva the wind,
Teva the rain!

{51a} Note 15, page 51. “_The star of the dead_.” Venus as a morning star. I have collected much curious evidence as to this belief. The dead retain their taste for a fish diet, enter into copartnery with living fishers, and haunt the reef and the lagoon. The conclusion attributed to the nameless lady of the legend would be reached to-day, under the like circumstances, by ninety per cent of Polynesians: and here I probably understate by one-tenth.

{51b} Note 16, page 51. See note 15 above.

THE FEAST OF FAMINE MARQUESAN MANNERS