350 Pomander L'o/lcctioii of Hai^'aiiaii I'olk-lorc. 



brint;' this peojjle away from tliere and take them id the* land wliich Kane had given 

 them and which was called Ka Aina Momona a Kane, or with another name Ka One 

 Lauena a Kane, or with still another name Ka Aina i ka Hou])o a Kane. They were 

 then told to observe the four Ku days in the beginning of the month as kaf^ii lioaiio 

 in remembrance of this, because then they arose ( ku ) to de]jart from that land. The 

 offerings were swine and shee]x (The narrator of this legend savs that there were 

 formerly shee]) without horns on the slopes of }iIaunaloa, Hawaii, and that thev were 

 there u]) to the time of Kamehameha I, and he refers to some account published by a 

 foreigner in 1787.) The legend further says that after leaving the land of bondage, 

 they came to the Kai Ula a Kane, were pursued by "Ke Alii Wahanui." that Kane Apua 

 and Kanaloa prayed to Lono, and they then waded across the sea, traveled through the 

 desert and finally reached the Aina Lauena a Kane! This was kept as the first kaf^ii 

 lioaiio of the year. 



On first recei\'ing this legend, I was inclined to doubt its genuineness and to 

 consider it as a [paraphrase and adaptation of the Biblical account, by some semi-civilized 

 or semi-Christianized Hawaiian after the discoverv of the group by Cook. But a fur- 

 ther and better ac(|uaintance with Hawaiian fi ilk-lore has show'n me that, though the 

 details of the legend, as narrated by the Christian and civilized Kamakau, may possibly in 

 some degree, and unconsciously perhaps, have received a Biblical coloring, yet the main 

 facts of the legend, with the identical names of places and persons, are referred to in 

 other legends (if undoubted antiquity. I am compelled therefore to class this legend 

 among the other Chaldeo-Arabic-Hebraic mementos which the Polynesians brought with 

 them from their ancient homesteads in the west. And it is possible that the legend was 

 preserved in after times by the priesthood, as offering a rational explanation of the insti- 

 tution of the kapii days of Ku. Another feature attests the genuine antiquity of the leg- 

 end, viz. that no other gods are referred to than those primordial ones of Hawaiian the- 

 ogony; Kane, Ku and Lono, the latter of whom is clearly recognized as the god of the 

 atmos])here, of air and water, the Lono-noho-i-ka-wai of the creation chants. 



Island of Baha. south of the Banda group, Indian Archipelago, is probably the 

 protonome of V'awa, in the western part of the Fiji group: \-iz., Oto-i'tn^'a. and Ka-tv-a'a. 

 and the JTizva and JVazva in Hawaiian legends. 



The islanders of Baba and Tepa and adjoining islands rub lime into their hair, 

 by which the natural blackness changes to reddish, flaxen color. In Polynesia (Ha- 

 waii ) it was common ])ractice to rub lime into the hair, whereby it became cliu ( red ) and 

 sometimes entirely white. 



Tepa, a village on Baba, corresponds to Kejja, a land on Kauai, Hawaiian group. 



Aluta, name of a village or district on the Island of Baba. At Baba large canoes 

 are called oraiii:; baay. Polyn. ivaa. xcalia. 



At the Aru Islands the eastern ])ortion is called the back of the islands. A similar 

 expression obtains in the Hawaiian group. 



S. A. Walkenaer (Monde Maritime . Vol. I, ) states that Oraiigkayas was the name 

 of the Noblesse in Achim, Sumatra. Rangatera in the Society grou]) were the free- 

 holders or the lower class of chiefs ( p. 21 ). "One of the Districts in the I'.atta Countrv of 



