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NOTES TO THE SONG OF RAHERO

INTRODUCTION.–This tale, of which I have not consciously changed a single
feature, I received from tradition. It is highly popular through all the
country of the eight Tevas, the clan to which Rahero belonged; and
particularly in Taiarapu, the windward peninsula of Tahiti, where he lived.
I have heard from end to end two versions; and as many as five different
persons have helped me with details. There seems no reason why the tale
should not be true.

{1a} “The aito,” quasi champion, or brave. One skilled in the use of some
weapon, who wandered the country challenging distinguished rivals and taking
part in local quarrels. It was in the natural course of his advancement to
be at last employed by a chief, or king; and it would then be a part of his
duties to purvey the victim for sacrifice. One of the doomed families was
indicated; the aito took his weapon and went forth alone; a little behind him
bearers followed with the sacrificial basket. Sometimes the victim showed
fight, sometimes prevailed; more often, without doubt, he fell. But whatever
body was found, the bearers indifferently took up.

{1b} “Pai,” “Honoura,” and “Ahupu.” Legendary persons of Tahiti, all
natives of Taiarapu. Of the first two, I have collected singular although
imperfect legends, which I hope soon to lay before the public in another
place. Of Ahupu, except in snatches of song, little memory appears to
linger. She dwelt at least about Tepari,–“the sea-cliffs,”–the eastern
fastness of the isle; walked by pat
hs known only to herself upon the
mountains; was courted by dangerous suitors who came swimming from adjacent
islands, and defended and rescued (as I gather) by the loyalty of native
fish. My anxiety to learn more of “Ahupu Vehine” became (during my stay in
Taiarapu) a cause of some diversion to that mirthful people, the inhabitants.

{1c} “Covered an oven.” The cooking fire is made in a hole in the ground,
and is then buried.

{1d} “Flies.” This is perhaps an anachronism. Even speaking of to-day in
Tahiti, the phrase would have to be understood as referring mainly to
mosquitoes, and these only in watered valleys with close woods, such as I
suppose to form the surroundings of Rahero’s homestead. Quarter of a mile
away, where the air moves freely, you shall look in vain for one.

{1e} “Hook” of mother-of-pearl. Bright-hook fishing, and that with the
spear, appear to be the favourite native methods.

{1f} “Leaves,” the plates of Tahiti.

{1g} “Yottowas,” so spelt for convenience of pronunciation, quasi Tacksmen
in the Scottish Highlands. The organisation of eight subdistricts and eight
yottowas to a division, which was in use (until yesterday) among the Tevas, I
have attributed without authority to the next clan: see page 33.

{1h} “Omare,” pronounce as a dactyl. A loaded quarter-staff, one of the two
favourite weapons of the Tahitian brave; the javelin, or casting spear, was
the other.

{1i} “The ribbon of light.” Still to be seen (and heard) spinning from one
marae to another on Tahiti; or so I have it upon evidence that would rejoice
the Psychical Society.

{1j} “Namunu-ura.” The complete name is Namunu-ura te aropa. Why it should
be pronounced Namunu, dactyllically, I cannot see, but so I have always heard
it. This was the clan immediately beyond the Tevas on the south coast of the
island. At the date of the tale the clan organisation must have been very
weak. There is no particular mention of Tamatea’s mother going to Papara, to
the head chief of her own clan, which would appear her natural recourse. On
the other hand, she seems to have visited various lesser chiefs among the
Tevas, and these to have excused themselves solely on the danger of the
enterprise. The broad distinction here drawn between Nateva and Namunu-ura
is therefore not impossibly anachronistic.