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[153] The “Pua” Game of Atiu (See note No. 147, Vol. X. p. 206).

As to the Pua mentioned above, I have no theory to suggest as to the change of names. Another, and probably the earlier name used for the thing itself, was ulu, a bread-fruit. Doubtless the hard unripe fruit of the ulu was at first used as a bowl. This, I think, suggested the spherical-shaped stone, of which many specimens have been found, particularly in the district of Kohala, Hawaii. In size, many do not differ much from the fruit, for which they are named. Others are somewhat smaller. As an improvement on the stone ulu, I have seen an ulu-maika shaped like a sphere slightly flattened at the poles. The ordinary maika or ulu-maika is thinner and lighter. I have collected a large number, most of which are in the Pauahi Bishop Museum, Honolulu; they were mostly obtained from Kona, Hawaii, and from the island of Oahu. Those found by me at Ka'u, Hawaii, were of the older and ruder type, thick and unpolished. The change of name from ulu (bread-fruit) to hua (? pua) fruit, is easy and natural. I can at present offer no explanation of the word maika.—J. S. Emerson.

[The Hawaiian word ulu, for bread-fruit, is the South Polynesian word kuru, for the same tree and its fruit. It is suggested that the word uru or ulu probably meant originally ‘round,’ ‘spherical,’ as in the words for ‘head’—uru-o-te-rangi, &c., the head or roundness of the heavens, &c. If so, possibly the Hawaiian term is derived from this meaning rather than the bread-fruit.—Ed.]

[154] The “Pua” Game of Atiu.

Pentalpha on Pua-bowl from Atiu Island.

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In note No. 147 (Vol. X. p. 206 and in note No. 153 above) will be found an account of the bowls used in this game at Atiu Island (north part of the Cook Group). The five-pointed star there referred to has excited some interest, and consequently Colonel Gudgeon was written to asking him to ascertain if this really was a bona fide ancient mark used by the natives. He now replies, “I have at last managed to discover that the pua bowls are marked with the three triangle cypher under an old superstition that the bowl so marked would in the natural order of things have an advantage over others marked in a different manner. Of course the people do not know why they should have been so impressed, but clearly it is an interesting survival.” An enlargement of this figure will be seen in the margin, the length of the side of each triangle in the original is 0.5 inches. It is clearly the Pentalpha of very ancient times. The Rev. J. W. Horsley, M.A., in “Ars Quatuor Coronatorum,” Vol. XV. Part I, p. 51, thus refers to it, “This second symbol goes by various names, derived from its shape or use. Pentalpha it is called because it can be formed by five capital alphas or As superimposed. Pentagram or Pentaentum Solomonis refers again to its shape, and the latter term shews that mediæval and modern Kabalists considered it (not necessarily on sure grounds) the design on Soloman's signet. With them, the five points refer to the Spirit, Air, Fire, Water and Earth. With them also it is taken as the sign of the Microcosm, man, as the Hexalpha denoted the Macrocosm, or the universe, - 192 and whereas in modern Hermetic Magic the Hexalpha refers to the sun and planets, the Pentalpha refers to the elements as given (above). . . . From old Greek times the Pentagram has been the symbol of Hygeia and Health, and is mentioned by Pythagoras, &c.” The Encyclopædic Dictionary refers to it thus (and gives a sketch identical with the figure on the Pua), “Pentageron, a mystical figure produced by prolonging the sides of a regular pentagon till they intersect. It can be made without a break in the drawing, and viewed from five sides exhibits the same form as the Greek A. (Pentalpha). According to Lucian, it served the Pythagoreans for a salutation and symbol of health. In German Mythology it was regarded as the foot-print of swan-footed Nornen, till, as Christianity gained ground, these beings were looked on as witches and evil spirits. Henceforward this sign was, with the sign of the cross, placed at the door to prevent the entrance of Druden and witches, but any break in the figure caused it to lose its virtue (cf. Gœthe: Faust, pt. i.).”—Ed.

[155] “The Leina-Kauhane” in Hawaii.

With reference to note No. 149 (Vol. XI. p. 44), I send you with this a sketch of the west end of the Island of Oahu, showing the position of the Leina-Kauhane (Maori: Reinga-wairua) as related to that portion of the island. From this you will see that it is on the land near the shore line, about three-quarters of a mile from the western end of the Island of Oahu, known as Ka Lae-o-Kaena, or Kaena Point. The Leina-Kauhane is a large rock on a level plain, overlooking the sea with its sandy shore. On passing it the other day in the steam-cars, I was surprised to see a couple of little straw huts leaning against it. I presume they must have been erected by Japanese fisherman, for it is difficult to believe that any native Hawaiian would think of spending a night there where the spirits are supposed to pass.—J. E. Emerson.

[156] Canoe Making in Olden Times. See note No. 152 J.P.S. Vol. XI.

A similar case has come under my notice to that mentioned by the late Mr. Tone. I am informed by my son that on the property of Mr. Jennings, of Motueka, Nelson, there used to stand a hollow totara tree. The Maoris said this was caused by their people in years gone by purposely cutting out a strip of bark so that the sap would be exposed and decay set up, resulting in that side of the tree becoming hollow as described in Mr. Tone's note, and very greatly lessening the labour required in transposing the tree trunk into a canoe. This particular totara tree had not been used for a canoe for the reason that the top had died out and a growth of branches had sprung out lower down the trunk, thus shortening and spoiling its use for canoe purposes.—W. H. Skinner.

[157] Canoe Making in Olden Time.

I have seen a whole group of totara trees thus marked in the Oxford bush, Canterbury. The trees were growing close together, nearly on top of a hill about a mile and a half from the outskirts of the forest. About six were scarfed; whilst I noticed the marking, examining it carefully, I concluded the object had been to kill the wood on one side of the tree, and thus make it quite easy to either burn or hollow it out when the tree was to be made into a canoe. The marking consisted in cutting out an oblong piece of bark, about three feet long and one foot wide, and chipping the sap wood above and below to a depth of about a quarter of an inch. The stone axe marks were quite plainly visible on the dead wood, though the living wood and bark had grown all round the scarves to a height of several inches. Most of the trees were dead, or hollow on the scarf side, one in particular must have been hollow for nearly its whole length. The trees were comparatively young, from one and a-half to two feet in diameter, and quite straight. Totara trees are rather scarce in Oxford forest.—T. N. Brodrick.