Searching For Common Roots This is a personal view on a connection between Polynesia
English \Maya \Samoa
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English \Maya \Samoa Nettle \lah \lalavao Sail \- \la sun \k'in \la east \lak'in \sasa'e west \chik'in, och k'in \sisifo, probably sasifo mouth \chi \- enter \och \oi climb \- \a'e lift \- \sa'e, si'i, ee north \e \matu bow down \- \ifo In the Inca region of South America, as well as other parts of Meso-America, the sun god was paramount. The sun played an important role in the lives of those who left with Hagoth. The "sa" might have derived from those old traditions. "The traditional history of the Chibchas attributed their cultural attainments to the teaching of a foreign migrant, generally known to them as Bochica or Xue....Bochica was also known as Sua, the local word for sun, and when the Spinards arrived they were taken to be his envoys and were called Sua, or Gagua, which also meant sun." (Heyerdahl,p.109) The Samoan word "sa" could have originated from Egyptian myth. In the Egyptian myth, the earth-god Aker guards the gates of dawn (shahar) and sunset (shalim) through which the sun rises every morning and sets every evening. The ancient Egyptians placed statues of Aker at the doors of palaces and tombs to ward off evil spirits (1) and malicious entities. The Jewish word "sha" can also be considered for root association with the Samoan "sa". Sha -Be quiet! Sha-buhs -rest Sha-char -dawn Sha-dai -Almighty God According to Sir E.A. Wallis Budge, author of "Egyptian Language", "sa" is an Egyptian word for son, and also sacred. This could explain the dual use of "sa" in Samoan - sacred and lineage (belonging to a particular family). For example, to refer to the Mata family - in the Samoan tradition, they would refer to the Samata family. Someone questioned my attempt to connect the Polynesian sun ('ra', 'la') to the Native American names. If it's true that Polynesians migrated from pre-Columbian America - he questions why the peoples on the continent and the islands name the sun differently. The sun is also named differently amongst the Native Americans themselves. He made a good point, which I don't have a definite answer for. However, I came across a Kaingang (Brazil, South America) word for sun that looks interestingly similar to the Polynesians "ra", but, regrettably, that's not enough. The priests and astronomers of ancient Americas had immense influence on their societies. Their leaders were mindful of the power of information and took advantage of it for their own gain. The dry astronomical facts were woven into social icons that became part of their languages and myths. The sun became a god personified in their ruler: the sun was the king, the king was the sun. In the case of Polynesians, the sun was an important navigational tool and its name was kept while they traveled the vast Pacific Ocean. "About the Mayan glyphs - The Maya had 'published a record of themselves', as he (John Lloyd Stephens) put it. It was simple as that. The characters depicted on the stele and lintels were not gods or priest, but Maya rulers." (David Drew, The Lost Chronicles of the Maya Kings, p.161) "Thus each individual Maya king - and there were dozens of them - regarded himself as divine." (Drew, p.170) "At Copan the very first Lord of all was named in full K'inich Yax K'uk Mo. He was the 'Sun-faced Blue-Green Quetzal Macaw'." (Drew, p.209) "In charge of each of them was a category of nobility known as sahal. So far we have only come upon the word ahaw or 'Lord' when referring to the powerful families that ran a Maya city-state. All kings were of this rank and defined themselves more precisely as k'ul ahaw or 'holy lord'. But ahaw on its own is also used to describe members of the immediate royal family and heads of other major lineages. The distinction between the two is often hard to make in practice, but along the Usumacinta, sahal appears to refer to a slightly lower level amongst the aristocracy, often translated as 'governor' when it describes an individual who ran a dependent settlement on behalf of the king." (Drew, p.258) Drew included in his book a Mayan glyph showing a picture of a jaguar with two symbols on its cheek - "kin" (the sun that is portrayed by four petals) and yax (first). Drew explained this by saying, "The first sun on the horizon at dawn, the moment at which the sun is reborn." Was "kin" the name of the king whose name the sun was named after? 4. Tuamotu On the extreme eastern part of Polynesia lie the islands of Tuamotu. In the Samoan language are two words which I think the name "Tuamotu" is derived from. The words are "tua" (back or behind) and "motu" (severed and island). The Polynesians could have referred to Tuamotu as back islands. The word "tua" could be the root for the Samoan word "tua'a", which means ancient and ancestor. The Polynesian push to colonize islands west probably started in Tuamotu. The Egyptian word "tua" means to pray, to praise, to adore, and to entreat. It’s possible the Samoan “tua” denotes some sentimental feeling of something special. Some of them longed for their previous homes and cried out au'e! - a common Polynesian word that is called out by people in great distress and sadness. Could these Egyptian words be the root of this outcry in Polynesia? a -to cry out, to call, to invoke au -to be long, extended aa -great kes -pay homage re -opening, mouth, door It’s also possible that they were using something common with the Mayan word for listen! - u'ye? Some may have attempted return trips home. Despite the longing for the homeland by some, many of them ventured further west. The west was in front of them; north ("akau" in Hawai'ian; "matu" in Samoan) was on the right. The word "akau" also means right side in Hawaiian. The Samoan "tau'matau" (right side) could have originated from "matu". On their left was south ("hema" in Hawaiian, which also means left). Another Egyptian word for south is "shema." Perhaps that might be a connection. In Samoa, the southerly direction is Toga - in the direction of Tonga. Left-side in Samoan is "tau'agavale," which can be translated as "the side that behaved foolishly." If the direction of the Polynesian migration was westward, then the meaning of "tau'agavale" (left-side) will become clearer later when I talk about the Samoan word "togafiti." 5. Tagata Uli (Hiti) On their journey west, they encountered another group of people already there who were darker in appearance. They called them "tagata uli", dark ("uliuli") people, or "hiti". They were darker in complexion and fierce warriors. In time, they merged with their new neighbors and gradually lost more of their original knowledge. Little by little, generation after generation, the knowledge and the language spoken by their fathers who departed the west coast of South America changed to what is spoken today in Polynesia. "In 1595 an inhabitant of Taumako in the eastern Solomons was able to describe to the first Spanish visitors a mental map of islands known to him, divided by the skin color of their inhabitants and associated propensities for cannibalism. The islands with lighter skinned people like himself, speaking related Polynesian languages, were described lovingly, those of darker skinned peoples as the haunts of cannibals." (Matthew Spriggs, The Island Melanesians, p.10) "Equally dramatic are the stories from the Outliers of Rennell and Bellona further west in the Solomons concerning the fate of the indigenous inhabitants there, the hiti, described as black people. When the ancestors of the presents Polynesians speakers first arrived 23 generations ago they lived in harmony with the hiti for some generations, but then they turned on them and massacred the entire population. ... The oral traditions give a vivid and distressing picture of genocide which is chillingly reflected in modern Rennell and Bellona language where we find the word hiti with the meanings "original inhabitants...wretch, no-good (as in insults)..." (Spriggs, The Island Melanesians, p.206) The word "hiti" could be the origin of the name Fiti - Fiji. One can conclude from Spriggs' book that there was something akin to the arrival of the Europeans in western Oceania when the Polynesians arrived there previously. The new arrivals from the east probably named the natives as black people using a word originated from pre-Columbian America. The Mayan (3) word for black "ek" could have been the source for the word "hiti", pronounced "e-k," or "hi-ti." "Relations between the Solomon Islanders and the Spaniards were generally hostile... Coming out to Mendana's ship, they called for the tauriqui (spelt tabriqui in some accounts) of the Spaniards to appear, meaning chief or leader. From the general Polynesian term for chief, te ariki, this is not a local word and is one apparently unknown on Isabel today. (Spriggs, p.227) "As can be seen from oral traditions in the region, the establishment of Polynesia populations on the Outliers was more often than not accompanied by the massacre or enslavement of the previous inhabitants. Perhaps this explains why these new foreigners, light-skinned like the Polynesians, were greeted everywhere they went with such vigorous response except on the two Outliers with which they had contact, Taumako and Tikopia. ... In Santa Cruz too the term Te Ariki was known for the leader of a foreign ship, as it was on Polynesian-speaking Taumako was the word for chief." (Spriggs, p.228) Generation after generation, through wars, inter-marriage and commerce, what is characteristically Polynesian today was developed resulting in a different language, different custom, and different culture. However, there were legends and stories that were passed down by a degenerate form of priest-line that retains images of a time prior to all the developments. It was under those conditions that the "Solo ole Va" was authored and maintained through vocal traditions up to the time when Europeans appeared on the scene. 6. The ripples at the edge
"[H. Wallin] ...made an important discovery that chicken bones were present only in the uppermost layers of refuse. The expedition's stratigraphic excavations revealed quite clearly that poultry, a Melanesian-Polynesian type of livestock, was unknown to the original inhabitants of EI and was introduced very late, presumably at the end of the Middle Period. This discovery confirmed the Easter Islanders' own account that seabird's eggs had been an important part of their forefathers' diet until they acquired poultry." (Heyerdahl, 1989, p. 228) (4) The contacts with Melanesians provided new experiences with food, dances, and language. The new knowledge and products propagated backward (eastward) to other Polynesian islands. Researchers have found artifacts in the Society Islands in eastern Polynesia that were made of materials found only in Southeast Asia. Commerce was widespread and the exchange of goods brought even more interactions with people of different cultures.
Kirch observed: "Furthermore, the dominant or central motif throughout the corpus of early Far Western ceramics is the human face, originally in a highly recognizable synthetic figurative style, and later transformed to a more conventionalized, geometric figurative style. We are compelled to ask: were these cylinder stands and pedestalled-bowls more than mere utilitarian objects? Were they in fact representations of human being, living or dead, real or mythical?" (Kirch, p.143) The Samoan “tatau” is probably the source of the English word tattoo. A Samoan legend says that it was two Fijian women who taught Samoans tattooing. Not only were the new arrivals taught the art, but the mysteries surrounding it. Does the body art have a mythical parallel to the decorative pottery art? Were they vessels of spirits? Do tattoos protect warriors from evil spirits? Do tattoos provide connections to the spirit world? This was something that was readily adopted by the Polynesians. Interesting to know is the fact that the tatau for women is called the "malu" - to cover or to protect. The tattoos would have provided warriors with added confidence and they became an initiation for them into the warrior-world. A Samoan song explains that a man's whole body should be tattooed. We can find many similar elements in various myths of eastern Melanesia and western Polynesia. This merge gave birth to a new and unique culture in the central Pacific, which at a later time spread outward and remade Polynesia.
As early as 100 BC, establishment of Indian settlements were made in Southeast Asia. According to the same source, contact between India and Southeast Asia went further back 2000 years. The Indian influence in that part of the world is very obvious by the languages and religion of Southeast Asia. The Hindu religion became a very powerful force in that region - influencing most of Southeast Asia and spilling over to lands further east. Chinese contacts were also made, with establishment of Chinese outposts around the 9th century. Islamic influence occurred around the 14th century. Included with these new arrivals were sun-worshipers from the east. They said that they came from the "malae" - the celestial place. The original inhabitants referred to the new arrivals as malae (foreigners) - using their own word. The new arrivals were shunned, and their sun ideas were prohibited (sala). The word "la" is "not" in many Southeast Asia languages. The word "sala" is still the Samoan word for guilty or punishment. As the old "sa" (sun) traditions became corrupted, they adopted new words into their language and their tradition that remain to this day. The following Samoan words may have roots in Hindu traditions.
The Samoan "afi" (fire) could have originated from Agni, the Hindu god of fire, by way of Southeast Asia - "api" (Malay), "ahi" (East Timore).
Ananga is 'bodiless' in Hindu myth.
The Hindu word 'ketu' (brightness) could be the inspiration for the Samoan word for star (fetu). However, the Egyptian word for sanctuaries (hetu) may also be considered as the root of the Samoan 'fetu', who looked to the stars as their celestial origin.
'Mara' in Hindu is the tempter, the destroyer of life, and a word for killing and death. The origin of the Samoan word 'mala' could be trace either to this Hindu word, or to a Native American myth. William Sullivan explains that the Inca astronomy divides the visible sky into upper (tuna) and lower (maras) planes.
The Hindu word for snake or serpent (naga) could be the origin of the Samoan word for snake - “nata”. However, the root of this word may ultimately go back further to Egypt.
The Samoan "siva" (dance) could have originated from the Hindu god Shiva. Another word for dance in Samoan is similar to the Zapotec (Central America) word - "saa."
The "Seven Chakras" appears to provide some hints of Hindu influence in a couple of Samoan words - "muli" (butt), "mulimuli" (last), and "tamaloa" (man). The first chakra, Muladhara Chakra, is the basic support chakra (tail chakra). This sensual plane (Kama Loka) could be the source for the Samoan word "tamaloa" (man). The word "muli" would be a reference to the "muladhara chakra." An obvious question is why the pervasive Hindu and Buddha cultures failed to move further east. Polynesia is basically a Sun-worship area. 7. Further Interaction Created A New People. For hundreds of years, the descendants of those who left with Hagoth intermingled with the people they encountered, and they became a different people. The result was unique both physically and culturally. When the Europeans arrived in the Pacific, the people they met were products of that interaction. Even though they are now a completely different people from those who boarded the boat with Hagoth, there are certain things that tend to refocus my attention to the Americas as an origin of the Polynesians. I would like to point out a few things to illustrate the connection between the Polynesians and the Book of Mormon. For defensive purposes, the Polynesian islands bordering Fiji and other Western Islands were fortified, from Savai'i to what is now Tonga. In the proximity of the Tonga island-chain and islands east of Fiji, the Polynesians positioned reinforced settlements. This group had its center in the city of Mu'a. The Fijians were a short distance away and was an important Melanesian center. The people of that area were dark in complexion, and were very ferocious and war-like. It's my belief that the Fijian culture was the dominant culture in the Middle Pacific and it greatly influenced the Polynesians. There are numerous stories of wars amongst the inner triad - Fiji, Samoa, and Tonga. Since Tonga is more westward and bordering Fiji, war in that region was more common. For that reason the Polynesians positioned their primitive force in that part of the region. 8. Toaga Because of the importance of those islands to the Polynesian defense, they referred to them as "Toaga" ("toaga" in Samoan means attentive, eager or dedicated). The phrase "o toa ga" translates as "those toa" or "those braves." They were the braves, the soldiers - the "toa" (brave or courageous). Could the Samoan word 'atoa' for 'complete' has a root to that period in early mid-Pacific history? What are now the Tongan islands was the location of that force, and their leaders shared families with islands eastward. Here is a quote from an article I read, saying, "'Opeti Taliai [M.A. student at the University of Auckland] spoke on the various language levels in traditional Tonga. He hypothesized that the vocabulary reserved for the royal family was of Samoan origin." (The Tongan History Association) (5) 9. Tautoga Those who joined the "Toaga" force gave "tautoga" to their leaders. The Samoan word "tautoga" (swearing or oath) is probably derived from the words "tau" (fight) and "toaga" to mean "fight for Toaga", "fight for Toga", or "fight for Tonga". Members of the "Toaga" swore to defend Polynesia - reminiscent of Moroni's declaration in the Book of Mormon. Moroni was the military leader familiar to those who left with Hogath. "...Moroni...waving the rent part of his garment in the air, that all might see the writing which he had written upon the rent part, and crying with a loud voice, saying: Behold, whoever will maintain this title upon the land, let them come forth in the strength of the Lord, and enter into a covenant..." (Alma 46: 19 - 20) The Polynesian "Toaga" were their first line of defense. The disintegration of the Polynesian "toaga" force gave birth to a different political entity - Toga (Tonga). 10. Inasi, Lafoga "The chiefly residential center of Mu'a on Tongatapu incorporated 26 langi mounds, the largest fronting a great ceremonial plaza, where in A.D. 1777 Captain Cook and his crew witnessed the annual rites of tribute called 'inasi." (Kirch, On The Road Of The Winds, p.226) “Each year double-hulled canoes brought tribute to Mu'a from these outlying islands, to be offered up to the Tu'i Tonga at the 'inasi ceremony..." (Kirch, p.289) The "Toaga" was supported by contributions. The Samoan words relating to begging are "aisi", "inasi", "aioi", and "faatoga". The Samoan word "faatoga" could be interpreted as "the Toga way". Lafoga is tribute or offering. The root word "lafo" means "toss with great care," unlike "togi" which means "throw." therefore, the "inasi" tradition in Tonga emphasizes receiving tribute, and "lafoga" in Samoa emphasizes giving tribute. The legend of "Samoan Gift, Tongan Payment" is most likely based on this precarious, but necessary exchange. "In a time long-ago, Tonga had coconuts but Samoa had none. Samoa had fowls but Tonga had none. A god of Samoa asked a god of Tonga for a coconut, and the god of Tonga answered, "Yes, for a fowl." Then those gods prepared a trick, each man. Instead of a fowl the Samoa god brought an owl for a gift; and that Tonga god open his nut and scooped its flesh out, he brought an empty husk. Then they-two exchanged their gifts. As the Samoan went away he said, "Alua, mo moa lulu - Farewell, with owl-fowl." The god of Tonga answered him, "Alua, mo niuniu pulu - Farewell, with cut nut." (Antony Alpers, Legends of the South Seas, p.290) (6) 11. Malietoa The royal title of "Malietoa" designated the best of the Toas - the best of the "Toaga". The word "malie" in Samoan is satisfied. The name "Malietoa" is a combination of two words, "malie" (satisfied) and "toa" (brave). The word "malie" is also the word for shark that I think also means "the best." When the Tongans ended their occupation of Samoa, they called to the Samoan warriors who lead the revolt against them "Malie Toa," reminiscent of some past tradition of acknowledging a shared comradeship, a champion in a competition. "...in the western islands the august title of Malietoa was acquired in the thirteenth century when the brothers Tuna and Fata, as they drove the last of the Tongan invaders from Samoan shores, were hailed by the departing Tui Tonga Talakaifaike with the words, 'Brave warriors! Well fought! I will not again venture to Samoa in a war canoe!' The memory of this occasion still excites the pride of Samoans, as does Marathon that of the Greeks." (Freeman, p.171) A 1616 Dutch lithographic image depicts a Samoan canoe next to the Dutch's Schouten/Le Maire somewhere between Tonga and Samoa. The outrigger canoe has a drawing of a rooster (toa) on its sail, which might be related to the Malietoa. 12. Togafiti Something very significant happened in the middle Pacific can be illustrated by the Samoan word "togafiti" (Tonga-Fiji). The meaning of the word "togafiti" is schemer or stratagem. At some point in their history, members of the "Toaga" (Tonga) allied themselves with Fijians and went to war against the traditional Polynesian islands. The Samoans angrily referred to that alliance as "togafiti". That word is still in use today to describe some devious scheme. If the Fijians had conquered the Tongan islands, they would have taken over the center of the Polynesian west most protective zone. They would also have married into the Tongan population. At a future time, the Polynesians were able to repel the Fijians to their own islands, but the effects of the Fijian occupation were permanent. In their history, the royal Tongan families sought wives from Samoa. Was that done to preserve bloodline? Tongans see their royal relationship to Fiji paternal in nature, while maternal towards Samoa. (7) Assuming that some dreadful event occurred in the Central Pacific, such as the violent war by members of the Toaga during the Toga-Fiti, those who could have escaped eastward might find safety in far away places - as far west coast of the Americas. Their navigational abilities would have allowed them to make such long distance trips. The following Zapotec words (Central America) just might clue us to a description of the Polynesian "Toaga" during "Toga-Fiti" event. hard, rigid \nachonga hardened \richonga head \ique idiot \ique chonga Researchers have identified chicken remains in South America (Chile) that are genetically identical to the chickens in Polynesia. The scientists are now asserting that those bones are the remains of chickens brought to America by early Polynesians long before the Europeans arrived. Before this finding, the common notion was that the chicken was brought to the new world by Europeans. This discovery is credited to University of Auckland anthropologies Alice Stoery and Lisa Matisoo-Smith, and collaborators Jose Miguel Ramirez and Daniel Quiroz from Valparaiso and Santiago, Chile. 13. Tongan Creation Story A Tongan story ('Aho'eitu the first Tu'i Tonga) says that the god Tangaloa had a son by a Niue (Polynesian) woman. The boy, according to the story, was more handsome than Tangaloas other two sons. Envious of their younger brother, the two killed him. In my opinion, at the conquest of Polynesia by the "Tonga-Fiji," their leader, a Melanesian, had a son by a Polynesian woman. Because of the prejudice toward dark skin, the son by the Niue woman was seen as more appealing than his half-siblings who were given birth by the leaders other wife (wives). (8) 14. Manu'a - A Polynesian Alamo With their western front fallen to the Fijians, the Polynesians retreated back eastward to their other islands. "On this fabulous account of the origin of the names Samoa and Manu'a, Mr. Powell's MSS. have this note: This affair of the names is in a very confused state. A man, Taua-nu'u, who is 'keeper of the traditions' for Tau, told me lately that Tangaloa fell from a precipice on to Malae-a-Vavau, and was badly wounded, and from that circumstance Tau was called Manu'a tele, 'greatly wounded.' Several persons told Mr. Pratt and myself, in 1862, that the whole group is named Samoa, from Moa, the family name of the present King of Manu'a, Samoa or Sa-moa-atoa. Fofo and Taua-nu'u still maintain that the account given to Mr. Pratt and myself is perfectly correct, and that le atu o Moa ('the Moa group') includes Samoa, Tahiti, &c., &c." (Fraser, Tala: Samoan Creation Story; Appendix D) Wounded and defeated, the core of the Polynesian society retreated eastward and islands including the one they referred to passionately as Manu'a. Some went further east to other islands including Aotearoa (New Zealand), Tahiti, the Marquesas, and the Hawaiian Islands. They may have even ventured into coastal America. 15. Aotearoa (New Zealand) "Ao" in Samoan means several things: cloud, daylight, and to collect. If the name "Aotearoa" is pre-European than I think "Long White Clouds" as its translation is a modern expression. It could possibly be "Ao te a Roa," it means "Rally of Moa" or "Rally of Toa" - the rallying point for retreating warriors of the "Toaga". The Maori word "roa" for age could be a reference to the old country. The "Archaic Maori has many expressions that encourage us to walk The Higher Ground. This suggests that there was a time when Maori lived a very high quality lifestyle." (9) That sounds more like a military life to me. Could the Maori's be a displaced military group of the "Toaga"? My observation of the Maori culture reminds me so much of military protocols and traditions. The welcoming "Kawa" and "Taki" protocols are a challenge to anyone - friend or foe! The Samoan words "taua" (war) and "tali" (to answer) demonstrate that tradition. To me, during the "togafiti" (Tonga-Fiji) conflict, members of the "Toaga" forces found safety on a land they called "Aotearoa." According to some, the Maori were the only people not defeated by Britain in war. The war ended with a peace treaty, Te Tiriti o Waitangi, between the Maori and the technologically powerful Great Britain. General Rommel, the famous German general of World War II, is quoted as having said that if he had three Maori divisions he could rule the world. The Maori legend "Kupe's Discovery of Aotearoa" explains the discovery of Aotearoa by Kupe. It was the same Kupe that told Turi how to get there from Havaiki - their homeland. In the story of "The Migration of Turi to Aotearoa", we are told of Turi's trip to Aotearoa. They missed Aotearoa because of that. The company includes the Te Ririno captained by Potoru and the Aotea lead by Turi. The navigator Tapo instigated a mutiny because of Turi's trickery. He was thrown overboard, but was saved by devine intervention. At some point in the journey, the chiefs Turi and Kupe argued about which direction they should head. Turi insisted that they should continue east, as Kupe instructed. Potoru wanted to go west. The compromise was for the group to travel south west. Potoru's ship, the Te Ririno, shipwrecked so the group altered course and head east to reach Aotearoa. Turi’s boat, the Aotea, landed on the western side of the north island. The path for the whole journey from start to landing on New Zealand’s north-island is "Z"-shaped. Clearly, the path travelled by these warriors, according to these legends, places their departing point in west Polynesia - the Toaga. (10) This story also mentions a man "named Tuanui A Te Ra, who had a crooked foot, was disobedient and insolent to Turi, so he was thrown overboard." What was significant about Tuanui to be mentioned in the legend? The story says Tuanui's footprints on the beach was seen when the company landed. Immediately upon their arrival, they built a fort. "At last Turi reached the river mouth that Kupe had described, and there he built a pa, or fortified village, which he called Rangitawhi. It is said that there were no inhabitants when Kupe came to these islands, yet Turi built a pa." (Antony Alpers, Maori Myths and Tribal Legends, p.147) My experience in the military tells me that the first thing to do upon arriving in a new place is to secure it. Turi’s group followed similar traditions. As to the location of Havaiki in the Polynesian legends, I believe that Havaiki in Polynesian legends could indicate an idea like the Christian "Zion" instead of a definite location. The name of the Maori people of New Zealand could be formulated from the following words – “ma” and “uli”, or “uri”. The “ma” as I mentioned earlier in chapter 2 is a grammatical rule in Mayan language that forms opposites. The word “uri” is dark. The name “Maori” would simply mean “not dark people”. 17. Tui Manu'a In time, those who retreated to Manu'a rebuilt their forces and launched military campaigns to retake captured islands from the Fijians. The leader of those campaigns became a very feared and respected man. They called him Tui Manu'a. The Samoan "tui" (spear or punch "tu'i") also means to string things together, indicating that the Tuimanua was someone who gathered certain islands and possessed them. The word "tui" may be connected to an ancient god of Samoa, Tu (or Ku). Tuimanua led the Polynesians to recapture what the Fijians conquered of their Polynesian empire. His forces advanced through Upolu and Savai'i towards the Tonga-Fiji region. He gathered forces as he traveled from island to island until his forces defeated the Fijians and sent them back to their own islands. "When Makea, the paramount chief of Rarotonga, visited Samoa in the 1830s he had been hailed as a distant cousin by Malietoa because of his descent from Karika, thought to have been the Tui Manu'a 'Ali'a." (The Journal of Pacific History, "Great families of Polynesia: inter-island links and marriage patterns", Sept, 1997 by Niel Gunson) The Tuimanu'a was the supreme title of Manu'a and some other Pacific islands. O Great Fiti, with all thy eastern isles. And thy mountains scattered throng, You each and all to Great Manu'a look:- Fiti, Tonga, the Slippery Rock, The spreading Masoa Which raised again the fallen heavens; Savai'i, leafy like the teve, In vain displays its lofty range; She cannot supplant the firm seed stone of Manu'a This part of the Solo declares the greatness of the Tuimanu’a’s home and the inter-island conflicts during the Toga-Fiti period. The great honor afforded Tuimanu'a cannot be justified by the small size of his home island. He might have earned that honor during some momentous episode in the middle Pacific. Indeed Tuimanu'a was admired and honored by many on the larger islands of Samoa and Fiji. The way the title Nephi in the Book of Mormon is explained below is very similar to the way Samoans refer to their kings. Manu’a’s last king was Tuimanu'a Elisara. "The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defense, and having labored in all his days for their welfare - Wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nephi, and so forth, according to the reigns of the kings; and thus they were called by the people, let them be of whatever name they would." (Jacob 1: 11) I think the word "tui" is related to the Andean "Ticci" title. The Polynesian god, Tagaloa, is often referred to as Tui Tagaloa. The Andean god, Viracocha, was referred to as Ticci Viracocha. This must be important to the Polynesians who might have affectionately point eastward as "tui" - the place of their origin. Concerning the god Wiraqocha, he was "the Andean deus faber. Therefore he was addressed as "Ticci Virachocha." Ticci is Quechua for 'source, beginning, foundation, prime cause,' a phrase also redolent of the Old World formulation of Saturn as 'the originator of time.'" (Sullivan, p.98) 17. Lefiti The Manu'a chiefly title of "Lefiti" means "Not Fijian." This name might be indicative of a Samoa-Fiji relationship at some past history. The animosity caused by the "togafiti" (Tonga-Fiji) lasted until the Tongans attacked and occupied Samoa (during the 12th century?). If there was an alliance between some Polynesians (Tongans) and Fijians, the word "togafiti" would express the Samoans detestation of it. This way of referring to people by using names that describe deeds is common in the Book of Mormon. Alma chapters 23 and 24 describe a group of Lamanites who were converted and allied with the Nephites. They called themselves "Anti-Nephi-Lehi" to denote their conversion and to distinguish themselves from other Lamanites. The Samoan word "le" also means "the", which would make one of Manu’a chiefly title "Lefiti" to mean "the Fijian." If this was the meaning of Lefiti, why was it necessary to brand the original holder of this title? Maybe it was done to distinguish that person from the other Manu'a title holders. Matai titles are serious issues in Samoan affairs. Chiefly titles are aggressively protected and pursued, even in modern times. The ceremonial salutations (fa'alupega) of villages and regions depend on the advancements of titles in various political settings. For an example are the Lefiti and Sotoa titles in Manu'a. They are very controversial, and you will hear heated debates amongst the Manu'ans when these titles are discussed. Some claim they are not even Samoan names at all. Could these titles offer some hints to a Toga-fiti time period. The first four lines from the "fa'alupega" (salutation) of the Ta'u village suggest just such a case. Afio le Tuimanu'a, o le la'au amotasi Come Tuimanu'a, the lone staff Susu Fa'atui o le motu Come Princes of the island Susu Sotoa, o ia o le vaimagalo Come Sotoa, of the fresh water (Come Sotoa, the helper) Susu suafa o Lefiti... Come Lefiti The Samoan word for ‘come’ is “Sau”. “Susu” is another translation of ‘come’ that is reserved for chiefs. “Afio” is yet another translation of 'come' reserved for paramount chiefs. Sotoa and Lefiti, in my opinion, were alliances of the Tuimanu'a during the Toga-fiti. I think that Sotoa was probably a military leader of the Toaga (a Tongan) who helped the Tuimanu'a. Lefiti was a Fijian who also offered help. It’s just an idea. 18. Fitiuta The name Fitiuta, a village in Manu'a, is a combination of the words "Fiti" (Fiji) and "uta" (land behind each village). A typical Samoan village sits on the coastal area facing seaward ("tai"). If you are located in Samoa and faces Fiji, you would be looking west with Fiji in front (“tai”) of you. You would refer to what is behind as "uta." If the Polynesian's migratory direction was eastward than the village of Fitiuta is misnamed. In that case a name like Fititai or Fitiluma (“luma” is front) would be more appropriate. I think that the naming of Fitiuta, a village located east of Fiji indicates how important Fiji was in those days. That may also be a hint to the Polynesian's migratory direction - which was westward. 19. Fiti Au Mua Here is an interesting legend from the village of Fitiuta (Antony Alpers, Legends of the South Seas). Fans of the "X-men" movie will enjoy this story. The Fiti Au Mua story is about a couple (Veu and Veu) that was exiled to Niue by a Manu'a chief because of a wrongdoing. While in Niue, they convinced a woman-chief (Sinasina) not to sacrifice their child that her servants (Saumani and Saumani) netted while fishing something for an offering. A local woman-chief became Fiti’s foster mother. She was a warrior and she had a son by the name of Lau Foli. When Fiti became a man, he was told that his real parents were exiled from Samoa. He became angry and in his rage accidentally killed his foster mother. He fashioned himself two war clubs and went to war with Samoa. "Then Fiti went with his parents to visit their homeland, and battle was fought at once. That was the first fight. Mata'afa's people drove them back and forth; they were driven east and driven west. Fiti was chased and pushed down. The club in his left hand fell, but the club in his right hand remained. Then Fiti dived into the reef passage at Aumuli, and he swam beneath the sea. He came up first at Fiji. He fought at once with them. Fiji was overcome. Then Fiti swam to Tonga; fought with Tonga, overcome. He returned here to his own land in Samoa, he went inland at A'ana. He crossed over to Savai'i; fought a fight at Pu'a pu'a; continued to fight at Matautu, where Le Fanoga helped against him. Then Fiti was killed and the wars were ended." (Alpers, p.293) Superman couldn’t have fought better. This legend reveals something about the extensive battles during the Toga-Fiti conflict in the major island groups of the Pacific. The symbolism of the two married couples with same names, and the two war clubs wielded by one person, indicates a confederation between two entities. According to the legend, it was only with the help of the god of war Le Fanoga that Fiti Au Mua was defeated. Coincidentally, the name Fitiaumua (Fiti-au-mua) translates as "the Fijian side won": "Fiti" (Fiji), "au" (side), and "mua" (win). 20. Tahiti The Samoan word "ta" (to strike or hit) could provide some insight to the meaning of the name "Tahiti", which could very well mean "strike Hiti" or "strike Fiji"; a possible war cry from a remnant of the Polynesian "Toaga" force. I came across an article published by "WISE News Communique" about a declaration by Hiti Tau, a special interest group in Tahiti. It's interesting, and how appropriate, I think, that they chose the name Hiti Tau that to them (in Maohi) meant "the time has come to act." (11) From Tahiti is a legend about a heroic character by the name of Rata (Antony Alpers, Legends of the South Seas). This is a classic hero myth. The story recalls Rata's journey to avenge the abduction of his parents by the evil Puna from the land of Hiti marama. The story started out with the introduction of the main players. The grandparents were lords of Tahiti. Their names were Tahaki and Kui Kura. His parents were Vahieroa and Matamata taua. His mother was very important and held the title Tahiti tokerau of the Scarlet Girdle. On a night-fishing trip, the demon-bird of Hiti marama kidnapped the parents and took them to Puna's land. The direction was toward the Horizon-of-the-Moon, "land lay where the moon comes up." That direction is west. We see the moon moving across the sky from east to west, so that it sets in the same direction as does the Sun. The moon actually orbits the earth in a west to east direction. The fact that the Earth spins much faster than the moons movement eastward tricked us into thinking that the moon rises in the east and moves westward. The demon-bird, Matuku, swallowed the fathers' head and threw the rest of him into the ocean. The mother was given to Puna who used her as a food-stand for his wife. With his parents gone, the grandmother raised the boy to be the ariki nui. The Chiefs made her a regent chief until Rata grows up to inherent it. The boy was described as impetuous and brave. When the time came to choose chiefs from the youths, a boar-chasing game was held. Four groups competed, Pe'eai, Papahonu, Hiti uta and Hiti tai. Two teams were made up with Pe'eai and Papahonu on one side, and Hiti uta and Hiti tai on the other. Rata was instructed by his grandmother not to play in the game, but to sit next to her as judges. During the game, however, the excited Rata jumped out into the field and during the commotion killed some members of Pe'eai and Papahonu team. Kui scolded him. Because of his actions, he was left without help to build a ship so he can avenge his parents' abduction. Kui, however, instructed Rata to go to the Sacred Valley in the inland forest to fetch a tree. The god Tongahiti and his minions inhabited the forest. When Rata arrived in the Sacred Valley, he cut down a tall tree and went back home to rest. The next morning when he returned to start building his boat, he found that the tree was standing as though nothing was done to it. He again cut down the tree. Instead of going home, he hid under thick leaves. During the night the ghosts of the forest came out again to undo his work. This time, Rata got them in the midst of their trickery. They recognized Rata and acknowledged his rights to the forest. They also promised to assist Rata in building his boat. They also accompanied him when he traveled to Puna's land to avenge his parents. The story continued with Rata traveling towards Puna's land, Hiti marama. On his way toward Puna's land, he killed various sea monsters including the dreadful Matuku tangotango, Matuku-of-the-night, or the Heron-of-Darkness. He retrieved his father's head from Matuku's belly and made his way to Puna's kingdom. There, with the help of his god-friends from the Sacred Valley, he killed Puna and saved his mother. He took back home with him Puna's wife and daughter, Tie maofe. Tie maofe became his wife and Puna's wife was treated well. To me, this Tahitian legend talks about what went on between the Polynesians and Melanesians. They co-existed, but they were identifiable by certain traits. The division of teams during the boar-chase game was setup along those lines. Ruled under one Polynesian leader, the mix of these people existed. The Heron-of-Darkness, to me, refers to the dark warriors of Melanesia. Puna was their king. Rata's father was probably killed and his head hung as a trophy on one of the Melanesian's war canoe. The mother was made a slave for the Puna house. The sea monsters that Rata fought and defeated on his way to Puna's land were war canoes. What’s interesting for me is the name Tongahiti, who is the god of the people that initially tricked Rata. In the end Tongahiti’s people helped Rata in his war against Puna. Even though, This story has a different cast, but their roles parallel the Togafiti of the Samoans. This story still contained the basic characters and surroundings of the Toaga. The legend of Rata is also told in other parts of Polynesia. "Where is this Matuku now?" asked Rata. "Look where the sun rises from out of the sea yonder," said the mother; "there in that direction he lives." (Andersen, Myths and Legends of the Polynesians, p.174) In Aotearoa (New Zealand), the location of the evil Matuku was east of Aotearoa. The Tahiti version positioned Matuku on the west. In Samoa, however, the legend of Rata (Lata in Samoa) was very local. The Samoan version included a war between an owl and a snake in the sacred forest, where the canoe builders were challenged to choose sides. The owl (Lata) asked for help from the two men who cut down a tree in his sacred forest while the snake advised them not to interfere. The two helped Lata defeat the snake. In the Samoan legend of "Fiti Au Mua," it's said that Fiti-Au-Mua was defeated with the help of Lefanoga (the god of war symbolized by the owl). After the snake was defeated, Lata permitted the two men to finish construction of their boat. The boat after been launched took several trips in different directions. The story of Lata also mentioned the harsh treatment of the people by a character named Atonga. 21. Rarotonga The name of "Rarotonga" (Cook Islands) in Samoan is "Lalotoga" - a combination of the words "Lalo" (lower) and "Toga" (Tonga). Rarotonga was probably the "lesser Toaga" or "rear Toaga." At the height of the Polynesian power in the central Pacific, Rarotonga was part of the "Toaga" force that was positioned at the rear. The Maori of Aotearoa (New Zealand) believe they came from Rarotonga. "The Rarotongas call themselves Maori, and state that their ancestors came from Hawaiki, Pirima, and Manono - which include the native names of two islands in the Samoan group [Savaii, Apolima, & Manono]." (12) 22. Geography Samoans once shared a culture with those on the neighboring islands. In fact, we know that Samoans interacted with places hundreds of miles away - Tonga, Fiji, Cook Islands (Rarotonga), Fotuna, and Giribati - a mean distance of 700 miles. That represents roughly an area of one and a half million square nautical miles - a little less than about half the size of the United States. Powered by wind, a boat with sail was an effective way for traveling long distances in ancient times. The distances between those islands are well within the navigational abilities of the Polynesians. 23. Various names for boat in Samoa The basic Samoan word for boat is va'a. The Samoans also have other words to describe different types of boats. A paopao is a small canoe. The tulula is a kind of row boat. Alia and folau are boats with sails, and the taulua is a large canoe. These other names for boat might have come from their contacts with other people. "Another unusual feature of the Kimberleys is the boab tree. The boab is also known as the bottle-tree, or by its African name, the baobab. These trees, with their distinctive thick trunks, are also found in Africa, including Madagascar. There are eight species: six in Madagascar, and one each in Australia (adansonia gibbosa or gregorii) and Africa (adansonia digitati). It is said that there is evidence of them in some parts of Indonesia. They can live for up to 800 years." (Keith Del La Rue, http://delarue.net/bradshaw.htm) The "alia" and "folau" are large canoes with sails. The "tulula" is a long boat rowed by a crew. The "paopao" is a small canoe that's most likely acquired from the Melanesians. Is it possible that the word "paopao" originated from the "baobab" tree that Del La Rue mentioned above? In Samoa, the fishing pole and the bamboo plant are both called "ofe." The fishing pole was most likely named from the bamboo plant that it's made from. 24. Tanoa According to the English dictionary, the word "canoe" is a primitive boat without a rudder. canoe
The Samoan "tanoa" (wooden bowl) is used in food preparation and kava ceremonies. Since the kava ceremony is an old Samoan pre-European tradition, the word "tanoa" has an ancient origin. The outrigger canoe in Samoa is called the "paopao" that I believe originated from Melanesia. 26. Returning To Familiar Places "Come now; go back by the road you came; take people to possess the Eastern groups" (Fraser, Tala: Samoan Creation Story; Appendix D) The aftermath of the Tonga-Fiti caused many Polynesians to venture eastward to islands they were familiar with. Some may even go as far as the American continent. The Hawaiian story of Wakea shows somewhat of this. "Wakea, expelled from Moluccan home, went south and settled in Fiji, where his people remained for about thirteen generations; and when expulsion from those islands took place is due course, several streams of migration issued simultaneously, or nearly so, to the Samoan, Tongan, Tahitian, and other eastward and northward groups. When these wandering migrants eventually reached Hawaii, from the south, they found the group already occupied by Polynesians of their own race - a people who had probably reached it directly from the west some hundreds of years earlier, and who had lived there quite isolated from the rest of the world. The lack of any history regarding them seems to indicate that they had lived in peace, and during their time of isolation they had undertaken works of considerable magnitude, the relics of which long survived." (Andersen, Myths of the Polynesians, p.363) 26. Rats Articles written about the Pacific rat (Rattus exulan) indicate patterns of successive migrations into the Pacific. Some research about the Pacific rat refutes the express-train theory. When this rat was first introduced to other remote islands, such as Hawaii, it was already widely present in the central Pacific from Samoa to the Cook Islands. Research done in New Zealand showed that the Pacific rat was introduced there between 800 and 1000 years ago. That coincides with the arrival of Maoris in New Zealand. This rat later traveled eastward towards Hawaii from the center Pacific. Maori traditions say they came from East Polynesia. If the Pacific rat migrated eastward, this would contradict Maori traditions. A backward movement of rat accompanying Polynesians who traveled backward to places they already knew would reconcile those two facts. Samoan fables depict the rat (isumu/iole) as a cunning creature that is always driven to mischief; much like the fox in American cultures. Is it possible that the "isumu," which looks very much like a tiny version of the fox, inherited that trait from the eastern visitors? Southeast Asian traditions seem to view the rat as a benign animal that contributes to their welfare. 27. Toa, Mu'A, Moa, Maui, Maoni, Maori, Moroni? The Samoan prefix "fa'a" in the word "fa'amaoni" (faithful, probity) is "to be like," "to act like" or "the ways of." This is in the word "fa'asamoa" that means "the Samoan way." The word "fa'amaoni" literally means, "to be like Maoni," "to act like Maoni" or "the ways of Maoni." The second part of the word "fa'amaoni" can either be a noun, adjective, or verb. If "maoni" refers to a person, does it suggest a reference to Moroni, the dedicated military leader in the Book of Mormon? Polynesia describes an area inhabited by a people who share common traits living in the middle Pacific. Could Polynesia collectively be called Moa or Mu'a? And where would that name come from? Could it be a variant of the name of the celebrated military Nephite leader Moroni? It’s something to think about. I feel that the military hero and leader of the Nephite army in the war preceded Hagoth's departure into the sea was probably known by a special name, like Ike or Storming Norman. He was probably nicknamed "the puma" (toh), and his uniform may include puma skin and bird feathers. The high respect of Moroni by those who left with Hagoth was such that they retained his memory in their legends and traditions. 28. Society of warriors and a new beginning The descendents of the Toaga force were warriors. They had no interest in art or astronomy, and were much less interested in the Melanesians pottery, which they imported and used for a while. Those activities taxed too much of their time to prepare and execute wars. The "umu" was much easier to prepare anywhere with few articles to carry. At the time of the Togafiti some of these same warriors from the Toaga retreated back to the eastern islands of Polynesia. Just like the Andean priest-astronomers, who gained and maintained power with religion, the Polynesian warriors asserted their divine rights by pilfering religion. They now claimed their authorities as god given, and even claimed to be gods. Gods or not, their days were numbered. Similar to what happened in the Americas, their society came to a crossroad - their fortunes ran out, and they were forced to change. How did it all end? I think that the outset of the Toga-Fiti caused remnants of the Toaga Force to disperse to various locations in the Pacific (13) including remote places as Southeast Asia and South America. It’s possible that this dispersal was how the DNA haplotype B (14) was transmitted across the expense of the Pacific and surrounding areas. There are stories from areas in Southeast Asia of strangers attacking coastal communities and chasing them inland. The strangers lived mainly in the coastal areas and were expert navigators. It's conceivable that some of them may have traveled further west - beyond what is now Indonesia. I also believe that this period in the history of the middle Pacific coincides with the destruction of the Nephite nation - about 500 A.D. Notes for Chapter 6 (Toaga): 1. The City Of David and Solomon: http://www.xs4all.nl/~wimduz/astro/hazor1.htm 3. "These identifications would associate the four gods with major cycles of time; the time cycles, in turn, would receive directional associations: Quej with the east, Ik' with the west, Noj with the south, and E with the north." ("The Quiche Mayas of Utatlan", Robert Carmack, 1934, p.204) 4. "American Indians in the Pacific", Thor Heyerdahl, Rand McNally & Co., Chicago, 1952; p.63: "Further out, the Tahitians tell us that when their ancestors settled the islands no man had ever seen a pig or a chicken. But in later generations the son of a chief of Raiatea, referred to as Metua-puaa, or "Pig-parent", went to Bora-Bora, one of the Society islands nearest Samoa, and hence he procured the first pigs known to the Society islanders. "...and his wife and her family were delighted with the new animals, never suspecting whence they had sprung. From that litter were propagated all other pigs upon this earth, and they became good food for gods and men." (Henry 1928, p.381) 5. (a) Tonga Research Association http://tongaresearchassociation.wordpress.com/about/introduction/ “‘Opeti Taliai [M.A. student at the University of Auckland] spoke on the various language levels in traditional Tonga. He hypothesised that the vocabulary reserved for the royal family was of Samoan origin. Robert Langdon’s presentation on the possible Tongan origin of settlers of the southern Marquesan islands provoked lively and interesting discussion.”
"The Tongans even specify Manu'a Island in Samoa as the particular point of departure from which the mythical island-fisher Maui-Tikitiki (in Tongan dialect Maui-Kisikisi) and his family set out to discover the Tongan group. (Buck 1938, p.290) Thus in the western margin of Polynesia Samoa takes the shape of a westerly directed spreading centre, from which Polynesian elements came west to Fiji, northwest to the Ellis Islands, and southwest to the Tonga Group." (c.) "American Indians in the Pacific", Rand McNally & Company, 1952, Heyeradahl “But local traditions in Samoa itself state that their own long string of islands was discovered from the east. They are most specific in maintaining that Savai'i, their main and wester-most island, was peopled from Upolu, which is further east, that Upolu in turn was peopled from Tutuila, which is still further east, and that Tutuila before that had been peopled from the Manu'a Islands, which is furthest east of all. (Fraser 1897, p.20) On Ta'u, of Manu'a, to the far east, tradition states, the first chiefly house was built and named Fale-ula ('House of red dawn'). Buck (1938, p.287) states: "Owing to the first settlement of the Tagaloa (Tangaroa) family in Manu'a, those small islands have enjoyed honor out of all proportion to their size and population... Nothing annoys the people of the larger island of Tutuila more than to be reminded of the Manu'a myth that Tagaloa made Tutuila as an afterthought to provide a stepping stone between Manu'a and western Samoa.” 6. The Samoan said, "Alu ma au moa lulu - Farewell, with owl - fowl." The Tonga answered him, "Alu ma au niu pupu - Farewell, with cut nut." 7. William Sullivan, The Secret of the Incas, p.217: "Irene Silverblatt has shown that Inca symbolic representations of the relationship between men and women derived from a "hierarchy of conquest" established long before the rise to power of the Incas. The essence of this hierarchical ordering lay in distinguishing between conquerors and conquered in terms of gender." 8. American Indians in the Pacific, Thor Heyerdahl, Rand McNally & Co., Chicago, 1952, p.200: Tongan myth about their god Tangaloa having to sons. "Being now willing that Tonga should also be inhabited by intelligent beings, he commanded his two sons thus: Go, and take with you your wives, and dwell in the world at Tonga: divide the land into two portions, and dwell separately from each other. They departed accordingly." 9. The Oraha Way (Maori): http://www.thearohaway.com/exploration.htm 10. American Indians in the Pacific, Thor Heyerdahl, Rand McNally & Co., Chicago, 1952, p.170: Thor noted a Maori story reported by Best (1952) "Toi, Whatonga's grandfather, set off across the sea and finally reached Samoa Group. Not finding Whatonga there among the other castaways, he went to Rarotonga, but still in vain. He then resolved to carry his search straight down into the southern ocean, and thus he discovered the Catham Islands, whence he navigated about the southern ocean till he sighted the clouds over New Zealand" 11. Hiti Tau Website: http://www.antenna.nl/wise/437/4319.html 12. Maori Encyclopedia: http://49.1911encyclopedia.org/M/MA/MAORI.htm 13. Mookini Luakini: http://www.bizjournals.com/pacific/stories/2004/06/14/daily81.html "Mookini Luakini in the North Kolaha area of the Big Island, is a heiau ("HAY-ow," or sacred site) which oral history trades back to 480 A.D. The giant temple is constructed of water-worn basalt rocks that were transported 14 miles from Pololu Valley to Kokoiki, near Upolu Point and the airport, in the space of one night, according to the site's oral history. ...For nearly 15 centuries, Mookini Luakini was a closed heiau reserved by Hawaii kings and ruling chiefs for fasting, praying and offerings. It was the focus of religious life and order for the Polynesians who migrated to Hawaii from across the Pacific. The temple is impressive. It measures roughly 250 feet by 125 feet, nearly the size of a football field. Its walls, constructed without mortar, are still nearly 30 feet high in places. They are said to have been originally six feet high. The walls were raised to their present height about 1,000 A.D., when, according to the chant, the high priest Paao from Samoa raised the walls and added the distinctive scalloped altar, in gratitude for being granted use of the temple. Mookini Luakini was originally constructed under the direction of High Priest Kuamoo Mookini, according to family's ancient oral chant. It was dedicated to the god Ku. The Mookini family, as direct descendants of the Priestly Order of Ku, was designated kahuna nui (guardian-priests) for the site." (Bizjournals.com, June 20, 2004) 14. (a) Steve Olson, Mapping Human History, p.203, "The American haplogroups were too distinct from their Asian relatives to have arrived in the Americas as recently as 13,000 years ago. In fact, their diversity seemed to indicate that haplogroups A, C, and D had been in the Americas for more than 20,000 years. Haplogroup B appeared somewhat younger, having arrived in the Americas perhaps 15,000 years ago. Still, these dates seemed to say that humans had been in the Americas long before the arrival of the Clovis people." (b)A Geneticist's Work On DNA Bears Fruit For Anthropologists, Variations in Fragments Hint Some American Natives May Hail From Polynesia, by Jerry E. Bishop, staff reporter, Wall Street Journal, 10 September 1993 p 1, col. 1 - "Polynesian Links? To their surprise, however, the researchers found that native Siberians lack one peculiar mutation that appeared in the Amerinds 6,000 to 10,000 years ago. This raises the question of where, if not from Siberia, this mtDNA originated. It turns out, Dr. Wallace says, that this particular mutation pattern is also found in aboriginal populations in Southeast Asia and in the islands of Melanesia and Polynesia. This hints at what may have been 'one of the most astounding migrations in human experience,' he says. A group of ancient peoples moved out of China into Malaysia where they became sailors and populated the islands of the South Pacific. Then some 6,000 to 12,000 years ago these ancient mariners made it to the Americas. "I don't know how they came," Dr. Wallace says. 'They either came across the Pacific to Central and South America or they went up the east coast of Asia and across the northern Pacific to Alaska and Canada,' he says. He already is examining mtDNA samples from natives of the Kamchatka Peninsula north of Japan to see if there is any mtDNA trace of these ancient sailors." 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