Emory—An Archaeological Survey of Haleakala 259 
but to be lost in tradition must have long antedated the Wilauea 
structure. 
Reference to the place of deposit of the “umbilical cords of 
Kaupo babies” (page 16), and to the superstitions relating to the 
practice illustrates the strong hold of ancient customs on Hawaiians. 
The practice may be traced back a thousand years or more, and 
throws light on the name chants of Puna-imua, Hema, Kahai, and 
others, which mention not only the place of deposit of the piko 
(umbilical cord) but other evidences of birth, hid in different 
locations, an ancient method, it may be, of birth registration. 
Whatever may have been the original design in the custom, the 
facts recorded in name chants may be used as a means of identifi- 
cation, or proof, of Hawaiian birth, particularizing it to locality. 
It is evidence which may be used to refute New Zealand’s claim 
that these celebrated pioneers in Pacific voyaging came from the 
Southern Seas. 
The various sizes of the numerous ahus mentioned by Mr. 
Emory need occasion no surprise, considering the various purposes 
for which they were customarily designed. It was a recognized 
custom of Hawaiians to erect stone piles—pile is one meaning of 
the word ahu—as way marks, memorials of parties traveling or 
resting, division points of survey, and also as guides to the most 
accessible routes of travel. One such marks the safest of three 
ridges leading from the rim of the crater to the district of Nuu. 
That some ahus mark burial places is in accord with the present 
practice in certain districts of Maui and of Hawaii, and perhaps 
elsewhere. Most, if not all, of the ahus of three stones, one upon 
another, are tributes to the deity of the locality and are designed 
by travelers to assure safety in their journey. 
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