The Journal of the Polynesian Society, Volume 20Polynesian Society., 1911 Vocabularies of some of the languages of Polynesia are included. "A list of Polynesian languages" is given in v. 21, p. 67-71. |
Autres éditions - Tout afficher
The Journal of the Polynesian Society, Volume 20 Polynesian Society (N.Z.) Affichage du livre entier - 1911 |
The Journal of the Polynesian Society, Volume 31 Polynesian Society (N.Z.) Affichage du livre entier - 1922 |
The Journal of the Polynesian Society, Volume 28 Polynesian Society (N.Z.) Affichage du livre entier - 1919 |
Expressions et termes fréquents
Aitutaki Akō Arihi ariki Arorangi Atua atura Avaiki canoe chief enua haere atu Hana Hau-moe-warangi Hawaiki Heoi Here-ure Hina hoki i a ia ihora ingoa iora island kahore kainga Kaipara karanga Karanga atura Karawai kare Karika katahi katoa ki te killed kite kohatu koia kua aere Kua tae land Mahanga maira Mangaia Manoihere Maori marae mate matua maunga Maunga-nui moana muri nga tangata Nga-Puhi Nga-Tangiia noho Papaa parau Polynesian puta raro Rarotonga ratou raua reira Rona Rongo roto Ruatapu runga Rurutu Tafa'i Tahiti Tahitian tamaiti tamaki tana Tāne Tangaroa tangi Tangi-taura Tangiia Taoho taua te vaka teina tena tenei tera tetai tona Tonga tonu tribe Tu-whakairi-ora tuakana tuatua Tumu tupu tupuna Tutaki Tutapu vahine vaine wahine Wai-heke-ao Wairoa Wairoa River warriors whakaaro Whiro Wyatt Gill Zealand
Fréquemment cités
Page 143 - The ship sailed for Aitutaki, and on our arrival we found there a man named Soma,* who had been ashore three months from a ship. He told us he had seen Tuanaki. The Missionaries and the captain were sent for to meet Soma, who said, ' Two years have passed since I saw that island. We went thither by way of Rurutu Island, and when we found it, our captain searched for the entrance (ava, a channel into the lagoon, or through the reef), and then lowered a boat into which he descended— there were six...
Page 142 - they exactly resembled the Mangaians in person, dress, and customs ; that they had heard of the overthrow of idolatry on Rarotonga and Mangaia, and that they were waiting, with expectation, some foreign teachers to visit them.
Page 190 - ... stole a large box from the ship, and In It was found the orange and the motini. Makare was the name of the captain. One of the chiefs who went on board, named Tamarua, reported that they had taro swamps and young banana trees, besides young bread-fruit trees and many packages of anae, with stones also. They were wild with astonishment at that ship. It was from thence we obtained the first oranges, whilst Kaputini procured a mautini from there (Gill, 1811, p.
Page 49 - The forbidden degree is not fixed. If the common origin lies so far back that the relationship is almost forgotten, the marriage is no longer regarded as illegal. The reason of the impediment is on account of the holiness of the relationship of brother to sister, which...
Page 144 - The captain afterwards went inland, and we slept there that night, taking some food — fowls, pigs, yams, and bananas. We were six days ashore there." When asked what the people were like, he said : " They are exactly like us. Their water is scraped up in a bowl or in a leaf of the giant taro. Their dialect is that of Mangaia, and they wear the tiputa (or poncho), and use the same kind of fans as at Mangaia." " It takes one night (and day) to reach Tuanaki from Mangaia.
Page 190 - An even more detailed account of this visit was later given by Maretu, a local authority on the early history of the island, who informed Dr Wyatt Gill that Goodenough, who called at Rarotonga during the year 1814, was not its discoverer, since before him: There came here a very large ship, but the people did not land. Two canoes went off to that ship, and bartered some goods from the white people, amongst them the Anae; they purchased these things with fowls, coconuts, and bananas. As they left,...
Page 61 - ... statement is in the nature of a casual report echoed from second-hand information. Oviedo's narrative was drawn up on the Isthmus where he arrived in 1513, the year after Balboa crossed. It embodies the direct testimony of Balboa himself and other eyewitnesses of the events of his remarkable expedition.6 It is evident enough from Oviedo's account that the black frizzlehaired people encountered by Balboa were recent intruders and not ordinary Indians, but there is not the slightest indication,...
Page 132 - Aye, stay and rest awhile, my Vaiana. ( Ah ! no, she died at Kaiangarua. Solo — Whither has she gone ? !She has sped to Avaiki ; She disappeared to the edge of the horizon, Where the sun drops through. We weep, weep for thee. Solo — Yes ! I will ever weep and seek for thee ! !I will ever grieve for her — And sorrow for the lost one ; Ne'er to return to our midst. Solo — Oh ! that she would come back ! {Come back to the world ! Return to my embrace. Thy days are as a bough snapped (prematurely...
Page 200 - JPS vol. 11, p. 277. * Brown, JPS vol. VI, p. 6. According to Gill, Tangiia elected an ariki, or high chief, over his people, named Pa, or Tai-te-ariki, the son of Iro1. Savage refers to the adoption by Tangiia of Iro's son Tai-te-ariki, and to his calling that son Pa-te-ariki-upoku-tini2 ; and in connection with this matter he says that though he has secured several genealogies of the Pa line claiming direct descent from Tai-te-ariki, he has never heard of any...
Page 58 - Kura-nui,' through the fires. Hence the tribes say : it was the fires of Tamatea-ariki that killed the ' Kura-nui.' It was not thought (in those times) that the so-called Moa would be exterminated by the fire ; it was thought they would have fled to the forests and have dwelt there. When they were killed it was then understood that they were not forest-dwelling birds, but rather birds of the open and scrubby places. It was only when the Tawa, the Karaka, the Matai, and the Pokaka, were in fruit,...