"The distinguishing characteristic of the Marquesan Islanders, and that which at once strikes you, is the European cast of their features – a peculiarity seldom observable among other uncivilised peoples. Many of their faces present a profile classically beautiful, and I saw several who were in every respect models
1
"The distinguishing characteristic of the Marquesan Islanders, and that which at once strikes you, is the European cast of their features – a peculiarity seldom observable among other uncivilised peoples. Many of their faces present a profile classically beautiful, and I saw several who were in every respect models of beauty" (Melville).
2
"I found that the Natives had not formed the slightest idea of there being a state of future punishment. They refuse to believe that the Good Spirit intends to make them miserable after their decease. They imagine all the actions of this life are punished here, and that every one when dead, good or bad, bondsman or free, is assembled on an island situated near the North Cape, where both the necessaries and comforts of life will be found in the greatest abundance, and all will enjoy a state of uninterrupted happiness" (Earle).
3
"It is most certain that the whites are the aborigines. Their colour is, generally speaking, like that of the people of Southern Europe, and I saw several who had red hair. There were some who were as white as our sailors, and we often saw on our ships a tall young man, 5 feet 11 inches in height, who, by his colour and features, might easily have passed for a European" (Crozet's Description of the Maoris at the Bay of Islands).
4
The knowledge which the Polynesians possessed of the Southern sea, and their skill as navigators, was such that when "the fleet" set out from Rarotonga, they did not go to discover New Zealand, but they went with the absolute certainty of finding it.
5
"Man of the land, native, aboriginal." Probably these people were a mixture of the Melanesian and Polynesian types.
6
On this occasion Hotu-nui is credited with having addressed his people in the following terms: "Friends, hearken! Ours was the first canoe to land in New Zealand before any of you had arrived here. But let this be the proof as to which of our canoes landed first. Let us look at the ropes which the various canoes tied to the whale now before us, and also let us look at the branches of the trees which each have put up in building an altar, then the owners of the rope which is the driest and most withered, and of the altar the leaves of which are the most faded, were the first to land on the coast of the country where we now reside."
7
After the canoe left Whanga-poraoa the first stopping-place was at Whare-nga, where the crew amused themselves with various games on the beach. To mark the spot, one legend has it, they placed one large stone on top of another, while a second story has it that this monument, which is still existent and is called Pohatu Whakairi, represents one of the crew who was turned into stone. The next point of interest was Moe-hau, now known as Cape Colville. They then landed at Te Ana-Puta, where, it is said, the canoe was moored to a natural arch of rock jutting into the sea. For some reason the anchor was left at a spot between Wai-hou and Piako, and under the name of Te pungapunga (the pumice stone) is still to be seen on the coast by those who are curious enough to look for it. The course was then deflected slightly to the west, and the canoe crossed to Whaka-ti-wai and coasted along the mainland past Whare-Kawa, where, it is said, Marama, one of the wives of Hoturoa, desired to be put ashore with one of her male slaves. Here they were left, and, according to one version of the tradition, it was her misconduct with this slave which prevented the crew dragging the Tainui over the portage at Otahuhu. The canoe then went on, some accounts say, as far as the North Cape, and others seem to imply that she was shortly afterwards put about and, returning into the Hauraki Gulf, sailed past the islands of Waiheke and Motu-Korea, until land was once more made at Takapuna.
8
Now called Mount Victoria or "Flagstaff Hill."
9
Waitemata may be interpreted as "the waters of volcanic obsidian," no doubt a reference to the eruptive disposition of Mount Rangitoto.
10
Otahuhu signifies "ridge-pole." This portage is only 3,900 feet long and 66 feet high.
11
There are different versions of this tradition, some attributing the transfixing of the canoe to Marama, others crediting her with releasing it. The version given in the late Sir George Grey's Polynesian Mythology has been here adopted.
12
Some authorities are of opinion that the Tainui was not taken across the portage at Otahuhu (ridge-pole), and they base this contention upon the fact that no traditional marks have been left inside the Manukau harbour. All the points of interest which have been handed down, and are remembered, are on the sea coast; and from this circumstance it is argued that the canoe was never in Manukau harbour at all. Others say that some of the skids of Tainui were left at South Manukau Heads.
13
As they were passing the mouth of the Waikato, the priest of the canoe, noticing that the river was in flood, named it by calling out "Waikato, Waikato, kau." Further on, noticing that there were no landing-places, he threw his paddle at the face of the cliff and exclaimed, "Ko te akau kau" (all sea coast). The paddle is said to be still embedded in the face of the rock, and is one of the traditional marks by which the course of the Tainui can be traced. At the entrance of Kawhia Harbour they ran into a shoal of fish, and the priest gave this haven its present name by exclaiming "Kawhia kau." Another account is that the name comes from Ka-awhi, to recite the usual karakia on landing on a new shore, to placate the local gods.
14
The distance between these stones is 86 feet, indicating the probable length of the Tainui canoe.
15
Now called Te Fana-i-Ahurei (or, in Maori, Te Whanga-i-Ahurei, the district of Ahurei).
16
The Tainui brought the species of kumaras known as Anu-rangi (cold of heaven) and the hue or calabash. Those planted by Marama did not come up true to type, but those planted by Whakaoti-rangi, another of the chief's wives, did.
17
"I reckon this country among the most charming and fertile districts I have seen in New Zealand" (Hochstetter).
18
The natives call them Whenuapo.
19
His full name was Raumati-nui-o-taua. His father was Tama-ahua, who is reputed to have returned to Hawaiki from New Zealand, and his mother was Tauranga, a Bay of Plenty woman.
20
The date of this incident has been approximately fixed at a. d. 1390, or forty years after the arrival
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