kua tuatua atura a ia, "Kua rave mai oki koe ki aku, i teie nei, e rave akaou mai na koe ki aku." Kua manako iora a ia, e, kua keia te teina i tana vaine, kua tuaru atu ra te tuakana i tona teina i te pae ki raro, i te opunga o te ra, ki Motumotu, kua tuā iora i ta raua kai, te akari, te pia, te uriia e te taro, te kape, te meika.

Kua aere atu ra te teina ma tana kai. Aere atu ra te tuakana ki te pae ki runga i te itinga o te ra; kua aere rava te tuakana i Marō-numa i te maunga kerekere roa ki uta rava. Kua noo a ia ki Marō-numa; e Puakaaoa te manu maata ki reira. Kua rave a ia i tetai Puakaaoa ei vaine nana, kua moe a ia ki taua Puakaaoa ra, ka apu mai ra, ka anau mai e tangata rai te tu; e iku rai to taua tamaiti. Puakaaoa ra, e maanga ka anau mai, e tamaine, e ofi tetai. Kua moe iora te tungane i te tuaine, anau mai ra e. Kua ki taua maunga ra. Ko te roa o taua tupuna no ratou e à tapuae te roa.

Kua nui akaou taua

E taua ngai ra kare e iti mai te ra, e po ua rai, e marama mea ngiti ua. Ka noo rai ki reira e ki takiri taua maunga ra. Kua kimi ratou i tetai ngai marama, kua piki ratou ki tetai rakau roa; te ingoa o taua rakau ra e Ulia. Kua piki ratou, te anau a taua tangata ra, kua pou roa ki te aere ki runga i taua Ulia ra, kua kite ratou i te ngai marama ki tai, kua akara atura kua tapiki iora, e ma'ea te ra, te tuatua ra te metua, "A pou mai ki raro," Te aere ra te katoatoa o te anau, kua tapiki te metua, "A pou mai ki raro." Kare i rongo mai. Kua tipu iora te Ulia kua inga ki raro te tumu o taua Ulia ra.

Kua eke maira ki raro kua raye ake ra i ta ratou kai, te taro, te au kai katoa. Kua aere atu ra ki Kamari, kua noo iora ki reira, kua anau te tangata, e ki ake ra te enua ki a ratou. Aere atu ra tetai pae ki te itinga o te ra, kua noo aere e ki akera te enua i a ratou e pini ua ake te enua o Kalo, Kerepunu, Hula, Kalava, Keakalo, Pelilubu, Iluone (or Iluene), Kumukolo Tomala, Ulelevai, Mailu-kolo, Paoni, Kevaia, Ponaponalua, Suau, Samalai, Sauisisepe tae atu ra ki te pae apatokerau, Vanuga, Beponu, Kolelaki Anopala Makukuluna, e Neoka.

Teie oki te au mataiapo i anau ïa e taua Hala-mabupu (sic, see ante) na; teie to ratou au ingoa ::

Ko te uanga tena o taua tangata ra kua ki te enua i a ratou.

Nga ariki e noo mai nei e toru ia; tera tetai, Ilameha, ko te atua itolo ia, nona oki te marae, ona te ariki maata.

Tera oki te rua ko

Kalokana, ko tetai ariki ia. Tera oki tetai ko Ulemakule, no ratou te

au i tei reira enua ko ratou tei maata i taua anai enua ra.

O te maata o te tuatua enua tei taku puka i vaoo atu i Nu Kini.

Otira ua.

Na Maru i kiriti teie nei tuatua enua.

E orometua a ia no Papua..

TH

[TRANSLATION OF No. 1.]

AN ACCOUNT OF THE ANCESTORS OF PAPUA.
(NEW GUINEA.)

By MARU, RAROTONGAN MISSIONARY.

HIS is an account of the land of Papua. You (Rev. Wyatt Gill) will translate it into English; it is the account of my village at Kerepunu.

The first man of New Guinea, their ancestor, behold, I will disclose the story to you: The first man (or people) of that land was Halamalubu (? Hala and Lubu); those two dwelt on the mountain at Taulama* with the younger brother. There were no other people in that land (at that time), but a Kanitilu and the Puaka-aoa (dog) were there, but no men. So that man and his wife and younger brother dwelt in the mountain at Taulama; they had no fire. They followed after the Owagi, which was the name of the Kanitalu (sic). They sought for means to light a fire for cooking purposes. Whilst they dwelt at that mountain, they saw a canoe (pāī, large canoe or vessel) sailing along in the ocean. Hala-malubu sent the Puaka-aoa (or dog) to that canoe; he went on board that canoe and saw the Tuku cooking food. He saw the fire with which the food was cooked, and stole some of it from that canoe. Then that Puaka-aoa (or dog) did dive off into the sea and swam ashore to his master.

The Tuku looked for the fire, but it had been stolen by that Puaka-aoa, He sought what he should do, but without avail, for it had been taken ashore by those men, who had gone under the sea, nor did they (the Tuku) find the way (or place) by which those men came. Behold! He came to the conclusion they came by (way of) Papa-uri and Papa-tea.†

* Taulama, or Taurama, is mentioned several times by Dr. Seligman in his "The Melanesians of British New Guinea," and apparently the Motu people claim to have come from there. Taurama is somewhere near Kenepuru.

† See these two names in the story about Rurutu Island infra.

The Papuans have no clear understanding about their first ancestors as to how they came there, when they dwelt on that mountain. So they used the fire stolen by that Puaka-aoa to cook with. They ate and were satisfied; then the elder brother said to the younger, "I will go and catch some fish for us!"

So the elder brother went off that night taking with him their fishing-net, whilst the younger brother and the elder's wife remained at their home. In the absence of the elder brother that night, the younger one took possession of the elder's wife. When the husband returned he asked for his pareu, or kilt, saying, "Give me my kilt." The woman thought [her husband was suspicious?], so she asked, "Who art thou?" "It is I, Hala-malubu," and then added, "Thou hast already taken me, and now thou must take me again.” He had come to the conclusion that his younger brother had taken his wife, so he drove him away to the western part, to the sunset, to Motumotu,* after dividing out between them their food, consisting of coco-nuts, arrowroot, uriia, taros, kapes (the giant taro), and bananas.

So the younger brother departed with his foods, whilst the elder brother went away to the east towards the rising sun, away as far as Marō-numa, to the very black mountain a long way inland. He settled down at Marō-numa, where there were great numbers of Puaka-aoa and birds (manu, which sometimes means animal). He took one of these Puaka-aoa as a wife, and dwelt with her; she conceived and a man was born, but the child had a tail.† The Puaka-aoa was pregnant again, and gave birth to twins-one was a girl, the other an ofi.‡ The brother cohabited with the sister and had offspring; and so that mountain became populated. The height of that ancestor (? Halamalubu) was four footsteps (i.e., say, ten to eleven feet).

In that place the sun did not shine; it was always dark, the light was very little. They dwelt there until the mountain was quite full of people. They then sought for some place where there was more light, and therefore climbed up a tall tree, the name of which was an Ulia. The whole of the offspring of that man (? Hala-malubu) climbed up the Ulia, from whence they saw a clear (or light) place on the sea-shore ; they looked and were deceived, thinking that the sun was up. The parent then said, "The whole of you come down," but all the family went on; the parent again said, "All come down." But they would not listen. So the Ulia was felled. When they came down they took their food, taros, and all other kinds, and went off to Kamari and dwelt there, where many were born, and the land was filled by them. From

* Motumotu is about one hundred and forty miles along the coast to the west of Port Morebsy.

+ So it reads in the original, but it is unfortunately obscure.

I think Of is a snake-it is not a Rarotongan word, probably.

there some departed to the east, and settled here and there, until all the lands were occupied-Kalo, Kerepunu, Hula, Kalava, Keakalo, Pelilubu, Iluone (or Iluene), Kumukolo, Tomala, Ulelevai, Mailukolo, Paoni, Kevaia, Ponaponalua, Suau, Samalai, Sauisisepe, right away to the north side (of New Guinea) to Vanuga, Beponu, Kolelaki, Anopala, Makukuluna, and Neoka.

Here follow the names of the chiefs born from that Hala-mabupu (sic.); here are their names. [See the original. Apparently these are descendants from father to son; if so, these people count twentynine or thirty generations that they think they have dwelt in New Guinea.]

The relatives (descendants) of that man (Hala-mabulu) have filled the land.

The arikis, or chiefs, who dwell there now are three: Ilameha, which is the idol whose is the marae, with many of the arikis; the second is Kalokana; the third is Ulemakulu; and these three form the government and are the great ones of that land.

The greater part of the history is in my book which was left at New Guinea.

The end.

It was Maru who obtained this story of the land. He is a missionary of Papua.

T

No. 2.

E TUATUA ENUA TAITO,

I PAPUA.

30th December, 1871.

ERA te reo Rarotonga e tua; Aitutaki e tara-enua; Mangaia e tarana, Papua e kokiri (? koriri).

Tera e, nga tamariki kua mate nga metua; ko Viriki (ko Virikuto ainei) to te tuakana ingoa, ko Varakuto te teina. Kua noo vaine a Virikuto, tei te noo ua ra a Varakuto; kia tae i tetai ra kua aere a Virikuto ki te maunga (i te 'rapana' i te reo Papua) arumaki puaka, kua noo Varakuto e te vaine a te tuakana ki te ngutuare; kia tunu taua vaine i te kai, kare i angai i to raua teina. Kua pongi taua tamaiti; ei reira kua aere i uru arā i te maunga, kua kite a ia i tetai puruvea, ei reira kua kake a ia i taua pu ara, kua topa tai kaui ki raro, ei reira kua rongo te ovi i te aruru, ei reira kua kake taua ovi ki runga i te pu ara tei runga taua tamaiti ra. Kua kite taua ovi ra i taua tamaiti, kua ataitai taua ovi i taua tamaiti ki runga i taua pu ara.

Kare te tuakana i kite mai. Kia oki te tuakana ki te ngutu-are kua ui, "E! Te ea ta taua teina ?" Kua karanga te vaine, "Ka aere koe, ka aru atu i a koe i muri i to tua." Kua tumatetenga a Virikuto i te teina, ko te maara ko te taia e te Koiari, koia te noo i runga i te au maunga, ko te nonoo (? uouo) ia i te ngangaere. Na ra kia tae a ia ki uta, kua aere a ia i te kimi aere, kia tae a ia i tetai ngai kua rongo a ia i te reo auē ma te pee. Ei reira kua kimi a ia kia vaitata atu, kua rongo tikai a ia i tona reo, kua aru viviki a ia, kua kite tera tei runga i te pu ara, kua tapekaia e te ovi, kua vaitata i te mate. Kua rave a ia, kua akaora i tona teina. Tei tona rima tona toki, kua tipupu a ia i taua ovi ra, kua mate te ovi, kua ora a Varakuto.

Ei reira

Tera te pee a taua

Kua oki mai raua ki te ngutuare; te noo ra taua vaine. kua taia e te tane taua vaine, no te mea kua akakite a Varakuto kare taua vaine ra i angai i a Varakuto. Kua mate.

tamaiti :

Au pē kerekere tori nui,

Ka viri kutoe ka Varakuto e

Tera i to tatou reo, kia kiriti io i taua pee ra.

Te rakau ra e ara

Tei reira au i reira

E taku tuakana,

Akaora i a au, akaora i a au,

E taku tuakana-e

I

No. 3.

NO TE TAENGA O TE AI KI PAPUA.

MUATANGANA kare te aī i kitea ki Papua, ka tauraki ua ta ratou manga ki te ra, e kia maro ei reira ka kai ai ratou. Kia tae ra ki tetai tuatau kua kitea tetai pakau, kia po kua marama te pae

rangi, e kia ao kua ngaro. Pera ua rai i te ao ma te po. Te tuatua ua ra te tangata, “E aa ra teia apinga ?" Ei reira te tangata ma te manu kua apaoraa (? roa), “ Ko ai to tatou ei aere ei kite no tatou e aa ra teia apinga." Kua karanga te au manu ko ratou te aere; kua aere te puaka; kare i rauka, kua oki ua mai. Kua aru katoa te ovi, kare rai i rauka. Kua aere katoa te moko, te rupe, te makani, ko taua tu rai. Kua karanga te 'sidia '-koia oki te kuri-ko Pou-varu te ingoa, ko ia tei aere. Kua aere a ia e tae atura a ią, ina! e rakatoi (Lakatoi in the Motu dialect of New Guinea)-koia oki te pai. Kua kite a ia i taua apinga, koia oki te aī; kia kite a ia ina ! e pani tei runga i te aī. manako a ia e toka.

Kare a ia i kite e aa ra teia apinga, kua Kia rave ra te tamaine i taua apinga ra, kua akapae ki vao, kua akara matariki taua kuri, ina! e kai te raveia Kua va (? eva) ua taua kuri i tona kiteanga

mai no roto i taua pani.