Things Similar in India, etc., and Polynesia.
How far any distinct remembrance of the Siwa worship may be traced in Polynesian traditions and customs is not easy to determine precisely. The blood-thirsty wife of Siwa still survives in name and attributes in the Tongan God of War, Kaliai-tu-po. The name itself of Siwa recurs in the Polynesian word Hiwa, primarily “dark colored, black or blue;” secondarily, “sacred,” as a sacrificial offering. In different dialects the word occurs as Siwa, Hiwa, or Heiwa, and is applied as an adjective with derivative meanings, but in all the idea of sacredness underlies and characterizes its application. Thus Nuka-Hiwa, one of the Marquesas, undoubtedly meant originally the dark or sacred island; Fatu-Hiwa or Patu-Hiwa, another of the same group, meant the “sacred rock or stone;” Hiwaoa, still another of the same group, meant “very sacred or holy.” In Hawaiian puaa-hiwa means the “black or sacred hog” offered in sacrifices. Hiwa-hiwa was an epithet applied to gods and high chiefs. The name of the Siwaite Lingam, the symbol of productiveness, has unquestionably its root and derivation from the same source as the Tongan word linga, which means the male organ of generation, and the primary sense of the word which is found in the Hawaiian lina, “soft, yielding,” as papa lina, cheek; New Zealand and Samoan ta-ringa, ear, et al.
What the Hawaiians called pohaku a kane, upright stones of from one to six and eight feet in height, the smaller size portable and the larger fixed in the ground, and which formerly served as altars or places of offering at what may be called family worship, probably referred to the Lingam symbolism of the Siwa cult in India,[1] where similar stone pillars, considered as sacred, still abound.[2]
But Siwa, as before observed, was not a Vedic god, and his rites were held in abomination by the earlier Vedic Aryans. These stone symbols refer, therefore, to a period of pre-Aryan occupation of India and to the Cushite civilization or race. In the Hawaiian group these stone pillars were sprinkled with water or anointed with coconut oil, and the upper part frequently covered with a black native kapa or cloth, the color of garment which priests wore on special occasions, and which was also the cloth in which the dead were wrapped.…
It is possible that from these or similar considerations of superiority of sacredness arose the Polynesian proverb (in Hawaiian), he weo ke kanaka, he pano ke alii, red is the common man, dark is the chief.[3] [[348]]
The emblem of Siwa, in Hindu mythology, is the double trident. On the hill called Kaulanahoa, back of Kalae, Molokai, of the Hawaii group, are a number of singularly shaped volcanic stones, standing on the brow of the hill, amongst which is one marked with a double trident
in two places.
Jos. Roberts (Oriental Illustrations, London, 1835) makes the following observations: To look back after leaving a house or to be called after, was an unfortunate sign in India and in Hawaii (p. 22). “In India, as in Polynesia, salutations between people are made by smelling of each other,” (p. 32). And “whenever a favor has to be solicited, peace made or an interview desired, presents are always sent before. On Hawaii and elsewhere in Polynesia presents always accompanied the visitor or were sent before,” (p. 39). “In India priests and people shave the head, leaving only a tuft on the crown. In Hawaii the heads were frequently shaven so as to leave only a ridge or crest on the top of the head” (p. 91). “Shaving the head is a sign of mourning common in the East as well as among the Polynesians—also among the Arabs, according to Herodotus,” (p. 471). “In India tatooing, by puncturing the skin, is practiced. Tatooing prevails throughout Polynesia.” (p. 91). “An unhealthy country is said to ‘eat up the inhabitants,’ a victorious or oppressive rajah is said to ‘eat up the country’. In Hawaii the expression ai-moku, ‘eating up the land,’ is an epithet of chiefs. The expression ‘to live in the shadow’ of another is common. So also in Hawaii” (p. 101). “To propose riddles and hard questions for solution at entertainments in India is a common amusement. Such custom obtained also in Hawaii when chiefs entertained each other” (p. 199). “The sacred groves, or trees, invariable accessories of India temples and sacred places, have their counterpart in most of the Polynesian heiaus and morais; the sacred aoa tree in Raiatea, Society Islands. Females in India eat apart from their husbands or men generally. Under the Hawaiian kapu system females not only ate apart, but were also forbidden many kinds of food of which men ate freely” (p. 255).
“Nearly all the females (of India) wore jewels of gold in their nostrils, or in the septum of the nose. In Hawaii this custom was not in use, but in other parts of Polynesia it was customary to have a ring or a bone inserted in the septum” (p. 367).
“The Hawaiian sooth-sayers or kilokilo turned to the north when observing the heavens for signs and omens. So did the ancient Hindus: so did the Iranians before the schism, when they placed the Divas in the north; so did the Greeks; so did the ancient Scandinavians before their conversion to Christianity.” “Hawaiians turned to the west when naming the cardinal points, Aryans to the east. With the former, left was south.” (Excerpts from Pictet, Vol. II.)
According to the researches of J. Grimm (Über das Verbrennen der Leichen), all the Aryan peoples, with one exception, practiced incremation at their funerals from time immemorial, in place of interment. The Indians, Greeks, Romans, Gauls, Ancient Germans, Lithuanians and Slavs during heathen times, burned their dead with ceremonies which present evident traces of resemblance, notwithstanding their diversity. The Iranians alone at an early time abandoned this ancient custom on account of the radical difference which arose in their religious creed. The Hebrews and Arabs never practiced incremation (p. 504). The Egyptian Cushites practiced embalming. The [[349]]Polynesians never followed incremation, they practiced exposure and preserved the bones of the dead, or a species of embalming and interment in caves. Did they separate from the Iranian branch after the schism, or did they follow the training and customs received from the Cushite teachings?
“The Polynesians like the ancient Aryans divided the night into four portions” (p. 591). “The Hindus call the last night of the old moon, in Sanskrit, kuhu (la lune caché), and amaoasi, dwelling with (the sun). The Hawaiians called the 30th day [of the] month, and the Tahitians the 29th day, muku, cut off, shortened, ceased” (p. 598).
Warua (Tah.) and wailua (Haw.), spirit, ghost, have phonetic resemblance to Vedic Sanskrit Varuna, one of the oldest Vedic deities. It is not improbable however that “Varuna” derives from warua. The Polynesian word is evidently a composite, but as it does not occur in the other dialects, so far as I know, or in a different form, I am unable to analyze it. The Sanskrit Varuna, however, which is so confidently ascribed to the root or, var., to cover, surround, may by consulting the Polynesian remnant of Old-world languages, be found to differently and equally appropriately refer itself to the Polynesian wa, span, and runa or luna, above.
“The ancient Aryans distinguished three heavenly regions, 1st, the upper heavens, Dio; 2d, the heaven of clouds, Nabhas; and 3d, the atmosphere, Autariksha (transparent)” (p. 665). “The Polynesians had the distinction of three heavens, viz: that of Kane, Ku, Lono. Of origin of fire, E. Aryan and W. Aryan” (p. 679).
The ancient inhabitants of Yemen worshiped and canonized their ancestors.
Polyandry in Arabia, as mentioned by Strabo, was of Cushite origin, as well as the community of goods between brothers under the administration of the eldest, still practiced by the Narikas of Malabar, and the remnants of the primitive populations of ante-Aryan India. (Lenormant, Vol. II, p. 318.)
There is one custom which, practiced by the Polynesians, was opposed to Hebrew or Egyptian; viz., the feeding on swine’s flesh and rearing them for food as well as for sacrifice to the gods. (See Rawlinson’s Herodotus, II, 47, n. 5.)
In Egyptian hieroglyphics the negative sign is a pair of extended arms with the hands downward, preceding the verb. The mute but emphatic negative of the Hawaiian is expressed by turning the hand over with the palm downward.
The Egyptians were permitted to marry their sisters by the same father and mother. And in patriarchal times a man was permitted to marry a sister, the daughter of his father only. (Rawlinson, Herodotus, III, 32, n. 1.) Among Hawaiian chiefs such marriages gave additional rank and exalted position to the offspring—to the children of Keawe and Kalanikaula, for example.
The custom of sacrificing their first prisoner (in war) is ascribed by Procopius to the Thulite or Scandinavians. (Bell. Goth. II. 15; Rawlinson’s Herodotus, VII, 180, n. 4.)
An ancient Hawaiian legend runs as follows (Polynesian Race, Vol. I, p. 99): Kealii-Wahanui was the king of the country called “Honua-i-lalo.” He oppressed the Lahui Menehune. Their God Kane sent Kane Apua and Kanaloa, his elder brother, to [[350]]bring this people away from there and take them to the land which 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 Houpo a Kane. They were then told to observe the four Ku days in the beginning of the month as kapu hoano in remembrance of this, because then they arose (ku) to depart from that land. The offerings were swine and sheep. (The narrator of this legend says that there were formerly sheep without horns on the slopes of Maunaloa, Hawaii, and that they were there up 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 kapu hoano of the year.
On first receiving 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 discovery of the group by Cook. But a further and better acquaintance with Hawaiian folk-lore has shown 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 of 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 institution of the kapu days of Ku. Another feature attests the genuine antiquity of the legend, viz. that no other gods are referred to than those primordial ones of Hawaiian theogony; Kane, Ku and Lono, the latter of whom is clearly recognized as the god of the atmosphere, of air and water, the Lono-noho-i-ka-wai of the creation chants.
Island of Baba, south of the Banda group, Indian Archipelago, is probably the protonome of Vawa, in the western part of the Fiji group; viz., Oto-vawa, and Ka-vawa, and the Wiwa and Wawa 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 (Hawaii) it was common practice to rub lime into the hair, whereby it became ehu (red) and sometimes entirely white.
Tepa, a village on Baba, corresponds to Kepa, a land on Kauai, Hawaiian group.
Aluta, name of a village or district on the Island of Baba. At Baba large canoes are called orang baay. Polyn. waa, waha.
At the Aru Islands the eastern portion is called the back of the islands. A similar expression obtains in the Hawaiian group.
S. A. Walkenaer (Monde Maritime, Vol. I,) states that Orangkayas was the name of the Noblesse in Achim, Sumatra. Rangatera in the Society group were the free-holders or the lower class of chiefs (p. 21). “One of the Districts in the Batta Country of [[351]]Sumatra is called Ankola.” Anahola name of one district in Kauai. (Phonetic corruption?) (p. 28.) “In the Batta Country each village has a Bale or place of reunion of the inhabitants;”—“Whale” in New Zealand, “Fale” in Samoa, “Hale” in Hawaii (p. 35).
“Saka was a surname of Buddha. In the Japanese annals Saka lived 1000 years B.C. and the religion of Japan is that of Saka or Siaka. Whence the name Hiaka or Hika in the Hawaiian mythology? Saka is a Sanscrit word signifying era or epoch, and was used as a surname for several celebrated monarchs and founders of dynasties in India.
“On the other hand the Sovereigns of Guzzerat in India bore, during the 7th century A.D., the title of Diva-Saka or Di-Saka (pp. 225, 226). What connection with Hiaka?
“The Malay race expanded from Sumatra to Malaka, and not vice versa. The original country of the Malays (according to their own traditions) was Palembang (the kingdom of) in Sumatra, called the island of Indalous. They lived near the river Malayo, which descends from the mountain Maha-Merou. In 1160 A.D. under Sri-Touri-Bouwana they invaded and conquered the Peninsular of Malacca which was then called Oudjong-Tanah, or the land of Oudjong. The Malays were then called Orang de bavah angen, or people of, or toward the South.
“Other Malay historians trace the origin of the people to Hindustan. They trace their chiefs up to Alexander the Great or Rajah Sekander. One of the sons of Rajah Souren, founder of Besnagour in India conquered Palembang in Sumatra and founded an empire. About the year 1159 the Palembang chiefs invaded Java.” (pp. 41–43.)
Turner’s Nineteen Years in Polynesia, gives the following Samoan traditions:
Origin of Fire. Mafuie, the god of earthquakes, lived under the earth and kept a constant fire. Talanga used to go down to Mafuie’s place through a rock, singing out: “Rock divide, I am Talanga.” His son Tiitii found out his secret, descended and got some fire from Mafuie, but when he had lighted his oven Mafuie blew it up and blew out the fire. Tiitii then went down for more, fought Mafuie, broke off his right arm and obtained fire, Mafuie telling him to find it in every wood he cut.
Savage island has a similar tradition, changing the names of Talanga and Tiitii into “Maui” (father) and “Maui” (son).
Cosmogony. In the beginning the earth was covered with water and the heaven alone inhabited. Tangaloa, the great god, sent his daughter in the form of the bird kuri (snipe) to look for dry land. She found a spot, and as it was extending, she visited it frequently. At one time she brought down some earth and a creeping plant. The plant grew, decomposed and turned into worms, and the worms turned into men and women.
Another account says that Tangaloa rolled two great stones down from heaven, one became the island of Sawaii, the other, Upolo.
Of old the heavens fell down and people had to crawl about. The plants grew and pushed the heavens up a little from the earth. The place where this happened is called Te’enga-langi and is thus pointed out. One day a man came along and offered [[352]]to push the heavens up for a drink of water from a woman’s gourd. He did so and got the water. Another account calls the man’s name Tiitii.
About the Moon. Two men Punifanga and Tafaliu started to visit the moon. The former thought to reach it by climbing a tree; the latter kindled a large fire, raised a great column of smoke, and climbed up to the moon on that, and got there long before the other.
A woman named Sina, during famine time, seeing the moon rising one evening wished a bite of it. The moon grew indignant and came down and picked her up, her child, her tapa board and mallet, and there they have remained until this day and are plainly to be seen.
About the Sun. A woman called Mangamangai became pregnant by looking at the sun. Her son, called child of the sun, climbed a tree and with a rope and noose caught the sun one morning and obtained from him a basket of blessings. Another account says that he and his mother were annoyed at the sun’s going so fast; so, after having caught the sun with his rope, he stipulated as a condition of liberating the sun, that it should travel slower after that, which has been duly performed.
The god of the lower regions was called Feé.
Raho and Iwa walked from Samoa on the sea until they came where Rotuma is. Raho had a basket of earth and of it made the island.
Taro. A person called Lasi went up to heaven and brought the taro down on earth and planted it there.
1. The New Zealand legends treat of four other names borne in the Hawaiian genealogy as living in Hawaiki before the exodus to New Zealand; viz., Hema, Tawhaki (Kahai), Wahieroa and Raka (Laka).
- Hema and his wife Urutonga begat Tawhaki and Kariki.
- Tawhaki and Hine piripiri begat Wahieroa.
- Wahieroa and Kura begat Raka.
- Raka and Tongarautawhiri begat Tuwhakararo.
- Tuwhakararo and Apukura begat Whakatau.
2. Another tradition says that Maui-a-Taoanga had a sister named Hina-uri, and makes the following pedigree:
Hinauri (w.) and Tinirau (k.) begat Tuhuruhuru.
Tuhuruhuru and Apakura (w.) begat Tu-whakararo, Mairatea (w.), Whakataupotiki, and Reimatua.
3. The Ngati paoa tribe’s chiefs, in 1853, counted fifteen generations from and with Hotunui who came from Hawaiki with the first settlers in New Zealand in the canoe Tainui, companion to Arawa. Average thirty years to a generation = 450 years—1400 or thereabouts. (Sir Geo. Grey’s Polynesian Mythology.)
The proper trade wind at Tahiti is from east-southeast to east-northeast and is called Maarai. When the wind is to south of southeast it is called Maoai. The west northwest and northwest wind is called Toerau. If still more northerly it is Era-potaia, the wife of Toerau. The wind from southwest and west-southwest is called E-toa, if still more southerly it is called Farua. (Cook’s Voy., Vol. 2, p. 143.) [[353]]
Tahitian Legend of Tahiai. Cannibals who came there were eventually killed (p. 169). Cannibalism was repudiated by Tahitians from ancient times.
Principal gods of Society Islands:
| Huaheine | Tane |
| Tahaa | Tane |
| Raiatea | Oro |
| Bolabola | Oro |
| Eimeo | Oro |
| Tahiti | Oro |
| Mauroa | Tu |
| Tubuai | Tamai |
| Mataia Ohuab | Tupu |
| Tupu ai | |
| Rymaraiwa | |
| Chain Island | Tamarii |
| Sander’s Island | Taaroa |
| Tah. Taiarapu | Opunua |
| Taiarapu | Halutiri |
Uru-tae-tae was the Tahitian god who conducted departed spirits, for whom the priests of Roma-tane were employed, to the place of happiness.
Tali-ai-tubu. The principal god of the Tongas. God of war. Is that a namesake or transfer of the blood-thirsty Indian goddess Kali or Patra-Kali, the wife of Siwa?
“The Tahitian god Oro was called Koro in Raiatea. The Atituakians say they came from Awaiki, Tetarewa being the first. Awaiki was below. Tetarewa climbed up from it.
“The chief Makea at Rarotonga in 1840 was the twenty-ninth descendant from Karika, or Makea Karika, who came from Manuka or Manua, one of the Samoan group. He fell in at sea with Tangiia, a chief from Faaa in Tahiti. Tangiia made submission and the two went to Rarotonga and settled there.” (Missionary Enterprises, Rev. J. Williams, Ch. XIII.)
Ruanuu—Luanuu, a chief at Raiatea, left that island and settled at Aitutaki. Conductor of fleets; his genealogy kept up at Aitutaki. (Id., Ch. VII.)
In Tahiti the vaa were: vaa-mataaina, double canoes belonging to principal chiefs and public districts, fifty, sixty or seventy feet long; three or four feet deep. Stern ornamented with tii; then the pahi or war canoe, double, from sixty to one hundred feet long, three to four feet deep. The vaa-tii, sacred canoes, similar.
Common double canoe, tipairua.—Haw. kaulua.
Another kind of double canoe was called maihi, or twins, made from single trees, the others were sewed together from pieces of tamanu or other wood.
The vaa-motu (Island canoe) single, built for sailing, has washboards. All single canoes are provided with outriggers (ama) fixed on the left side.
The Paumotu canoes are much larger and stronger then the Tahitian ones. One from Rurutu had twelve feet depth of hold.
Tii in Tahitian means spirit of the dead.
Tiimaaraauta and Tiimaaraatai were the first human beings at Opoa in Raiatea, whence they spread over the group. The latter is sometimes called Hina.
Rua-hatu, the Tahitian Neptune, being asleep in the depth of the ocean, a fisherman of Raiatea dropped his hooks in the hair of Rua-hatu. Enraged, he came up and threatened to destroy the world. The fisherman mihi’d (apologized), and was told to go [[354]]and fetch his wife and child, and to repair to Toamarama, an island near Raiatea. He did so, took wife, child and a friend, and a pig, a dog and pair of fowls. The waters then rose and covered Raiatea and all the rest of the world, but these four alone were saved.
The Afghans have a tradition that only seven persons were saved from the deluge.
Old Arab traditions give two sons to Seth, viz. Enoch and Sabi. They also relate that Noah had one son who perished in the flood with his mother Waela. The Mexicans, according to Humboldt report also only seven persons saved from the flood.
The Marquesans have eight persons saved.
In 1625 was found in Si-quan-Fou, in the Province of Chen-Si, in China, a dark colored marble slab with an inscription, detailing the arrival of the Christian (Nestorian) missionaries there from Ta-Thsin (Persia or Syria or west of Asia), its founder was called Olopen (what relation to the Hawaiian Olopana?). In the inscription God is called Oloho, supposed a corruption of the Syrian Eloha. (What relation has this word to the name of the Tahitian god Olo, or to the Hawaiian name for God’s residence Olo-loi-mehani?)
In Chinese language “Wan-Ou”—ten thousand things, is an expression for the totality of created beings. In Polynesian language Wanua or Wenua means the earth and all it contains.
In the inscription the Christian religion is called King-Khiao, literally, luminous religion. In Hawaiian mythology when Ku, Kane and Lono created man their invocation was Hi-ki-ao-ola. Any connection? [[355]]
[1] Dieffenbach (Travels in New Zealand, p. 64,) says that phallic sculptures are common on tombs, symbolic of vis generatrix of male or female originals.
In the Fiji group also, rude stones resembling milestones, are consecrated to this or that god, at which the natives deposit offerings and before which they worship. (Fiji and the Fijans, by Thos. Williams, p. 173). [↑]
[2] In the Asiatic Journal, Feb., 1828, I find that in Deccan and in the collectorship of Punah, the Koonbees, living to the eastward of the western Ghats, worship their principal gods in the form of particular unshaped stones. A black stone is the emblem of Vishnu; a grey one of Siwa or Mahades. So, also, stones are consecrated to or emblematical of Mussooba, the god of revenge; of Vital, the god of demons; of Bal Bheirow or Bharos, the beautiful god. Khundooba, the principal household-god of the whole Deccan, is represented at Jejour by a Lingam. [↑]
[3] In Polynesian Researches Ellis explains a similar expression in Tahiti, from the fact that a dark and bronzed complexion was looked upon, among the chiefs, as a sign of manliness, hardihood, and exposure to fatigue and danger, and a pale complexion was considered a sign of effeminacy. The probable reason and explanation of the proverb may be found in the greater amount of tatooing with which the bodies of the chiefs were adorned. As late as the time of Kamehameha I. of Hawaii, his rival Kahekili, King of Maui, had one-half of his body entirely blackened by tatooing. [↑]
The Numerical System, Comparative.[1]
In confirmation of the Polynesian connection with the Aryan stock, at a very early period, I will refer to the numeral systems of both. I believe that it is now pretty well established that the more ancient and rude a people is or was, the more limited is or was its numeral system. The Australians to this day do not count beyond three or four. The wooly-haired indigènes of the peninsula of Malacca count only to two. One is nai, and two is be. The latter calls strongly to mind the Basque bi and the Latin bis, two. The Dravidian languages exhibit signs, by the composition of their higher numbers, that at one time the range of their numerals was equally limited. The Polynesian language gives undoubted evidence that at one time the people who spoke it did not count beyond four, and that its ideas of higher numbers were expressed by multiples of four.[2] They evidently counted one, two, three, four, and that amount called “kau-na” was their tally, when the process was repeated again. That the same system obtained in the Aryan family in early times is evident not only from the marked relationship between the four first Aryan and Polynesian numbers, but the method of counting by fours as a tally still obtains among some of the Aryan descendants.[3]
The following table will show the relation I am seeking to establish. It is selected equally from Aryan and Polynesian branches; but there is this to be observed that, while the latter in all probability exhibit the archaic form of the language, the former exhibit a comparatively later and more or less modified form of the same.
| Persian | Old Slavonic | Anglo Saxon | Welsh | Latin | |
| 1 | Yek | Yedino[4] | An | Un | Unus |
| 2 | Du | Dova | Tva | Dau | Duo |
| 3 | Sih | Tri | Thri | Tri | Tres |
| 4 | Kehar | Chetoiriye | Feover[5] | Pedoar | Quatuor |
| 5 | Peng | Pamete | Fif | Pump | Quinque |
| 6 | Ses | Seste | Six | Chwech | Sex—seni |
| 7 | Heft | Sedme | Seofon | Saith | Septem |
| 8 | Hest | Osme | Eahta[6] | Wyth | Octo |
| 9 | Nuh | Devamte | Nigon | Naw | Novem |
| 10 | Deh | Desamte | Tyn[7] | Deg | Decem |
| Pulo-Nias | Tsor | Mysol | Sunda | Greek | |
| 1 | Sara | Kayee | Katim | Hidji | Hen |
| 2 | Dua | Rua | Lei | Duwa | Dyo |
| 3 | Tula | Tel | Tol | Tilu | Treis[[356]] |
| 4 | Ufa | Faht | Fut | Opat | Tessara |
| 5 | Lima | Lima | Lim | Lima | Pente |
| 6 | Unu and Ano | Nem | Onum | Gennep | Hex |
| 7 | Fitu | Fit | Fit | Tudju | Hepta |
| 8 | Walu | Wal | Wal | Dalapea | Okto |
| 9 | Suwa | Siwer | Si | Solapan | Ennea |
| 10 | Fulu | Huta | Lafu | Sa-pulu | Deka |
| Samoan | Tonga | Rarotonga | Tahiti (Savage Is.) | Niue | |
| 1 | Tasi | Taha | Tai | Tahi | Taha |
| 2 | Lua | Ua or Lua | Rua | Rua or Piti | Ua |
| 3 | Tolu | Tolu | Toru | Toru | Tolu |
| 4 | Fa | Fa | A | Ha or Maha | Fa |
| 5 | Lima | Nima | Rima | Rima or Pae | Lima |
| 6 | Ono | Ono | Ono | Ono | Ono |
| 7 | Fitu | Fitu | Itu | Hitu | Fitu |
| 8 | Valu | Valu | Va’u | Varu or Va’u | Valu |
| 9 | Iva | Hiwa | Iva | Iva | Iva |
| 10 | Sefulu or Sengafulu | Hongafulu or Angafulu | Ngauru | Ahuru | Hongafulu |
| New Zealand | Rapa | Vaihu (Easter Is.) | Marquesas | Hawaii | |
| 1 | Tahi | Ta’i | Tahi | Tahi | Kahi |
| 2 | Rua | Rua | Rua | Ua | Lua |
| 3 | Toru | Toru | Toru | To’u | Kolu |
| 4 | Wha | Aa | Haa | Fa or Ha | Ha |
| 5 | Rima (ringa) | Rima | Rima | Ima | Lima |
| 6 | Ono | Ono | Hono | Ono | Ono |
| 7 | Whitu | Itu | Hitu | Fitu | Hiku |
| 8 | Waru | Varu | Varu | Va’u | Walu |
| 9 | Iwa | Iwa | Hiwa | Iva | Iwa |
| 10 | Ngahuru | Ngauru | Anahuru | Onohu’u | Umi |
| Manahiki (Humphrey) | Fakaafo (Union Isls.) | Rotuma | Niua (New Hebrides) | Vate, New Hebrides at Mele, (Sandwich Is.) | |
| 1 | Tahi | Tasi | Ta | Tasi | Tasi |
| 2 | Rua | Lua | Rua | Rua | Rua |
| 3 | Toru | Tolu | Thol | Toru | Toru |
| 4 | Fa | Fa | Hak | Fa | Fa |
| 5 | Rima | Lima | Lium | Rima | Rima |
| 6 | Ono | Ono | On | Ono | Ono |
| 7 | Hitu | Fitu | Hith | Fitu | Fitu |
| 8 | Varu | Valu | Vol | Varu | Varu |
| 9 | Iva | Iva | Siar | Iva | Siva |
| 10 | Raungahuru | Sefulu | Sanghul | Tangafuru | Nofuru |
[[357]]
| Malay (Marsden’s Dict.) | Daya-Marut or Idaan (Borneo) | Bugui (Written lang.) | Batta | |
| 1 | Satu | Uni | Sadi | Sada |
| 2 | Dua | Dui | Dua | Duo |
| 3 | Tinga | Toru | Telu | Tolu |
| 4 | Ampat | Ampat | Mpa | Opat |
| 5 | Lima | Rima | Lima | Lima |
| 6 | Anam | Anam | Mora | Onam |
| 7 | Tujuh | Pitu | Pitu | Paitu |
| 8 | Salapan | Haaia | Harua | Walu |
| 9 | Sambilan | Sui | Hassera | Sia |
| 10 | Sa-pulu | Sapulu | Sapulu | Sapulu |
| Ceram Isl. | Savu Isl. | Mosses Isl. | Lampoon | Mindanao and Sulu Arch. | |
| 1 | Inta and Isa | Ise | Kau | Iai | Isa |
| 2 | Lua | Rue | Rua | Rua | Dava |
| 3 | Tolu | Tolu | Tolu | Tolu | Tulu |
| 4 | Patu | Apa | Wali | Ampa | Apat |
| 5 | Lima | Lumi | Rima | Lima | Lima |
| 6 | Lama? | Una | Eno | Anam | Anam |
| 7 | Pitu | Pitu | Vitu | Pitu | Pitu |
| 8 | Alu | Aru | Ialu | Valu | Valu |
| 9 | Tio | Saio | Siwa | Siwa | Siau |
| 10 | Pulu | Singauru | Sangapulu | Pulu | Sanpulu |
| Tagalog Philippines | Papango Philippines | Java | Malagasy (Madagascar) | |
| 1 | Isa | Isa-metong | Siji | Isa or Rek |
| 2 | Dalawa | A-dua | Loru | Rua |
| 3 | Tatlo | A-tlo | Tulu | Tolu |
| 4 | Ampat | Apat | Papat | Efa (or Efatra) |
| 5 | Lima | Lima | Limo | Liman (Dimy) |
| 6 | Anim | Anam | Nanam | One (Enima) |
| 7 | Pito | Pitu | Pitu | Hitu (Fitu) |
| 8 | Walo | Valo | Valo | Valu |
| 9 | Siam | Siam | Sango | Siwa |
| 10 | Polo | Apolo | Sapulo | Fulu |
| Island of Cocos | Sanscrit | |
| 1 | Tasi | Ek, or eka or sati |
| 2 | Lua | Dwi or dvau, dwaja, dui |
| 3 | Tolu | Tri or trija |
| 4 | Tea | Chatur or chatvar |
| 5 | Lima | Panch or panchan |
| 6 | Hono | Shat or shash |
| 7 | Fitu | Sapt or saptan |
| 8 | Valu | Aght or ashtan |
| 9 | Iwa | Naoa |
| 10 | Ongefulu | Das, pl. dasati |
| Vinsati (d-wi-vi-da-sati) 20 | ||
| Sat 100 |
[[358]]
POLYNESIA PROPER.
| Samoan | Tahiti | Hawaiian | Tonga | Rapa | Easter Island |
| Tolu | Toru | Kolu | Tolu | Toru | Toru |
ASO-POLYNESIAN.
| Daya-Idaan | Batta | Pulo-Nias | Lampoon | Savu | Mindanao and Sulu |
| Toru | Toru | Tula | Tolu | Tolu | Tulu |
| Papango | Bisayan | Cagayan | Malagasy | Java | Tagal |
| A-tlo | Tolo | Talu Telu | Tolu Telo | Telu | Tatlo |
ARYAN BRANCHES.
| Sanscrit | Persian | Old Slav | Welsh | Latin | Greek | Angl. Sax. |
| Tri | Sih | Tri | Tri | Tres | Treis | Thri, threo |
POLYNESIAN PROPER.
| Samoa | Tahiti | Hawaii | Tonga | Rapa | Easter Isl. | N. Zealand |
| Fa | Ha, or Ma-ha | Ha | Fa | Aa | Haa | Wha |
ASO-POLYNESIAN.
| Daya-Idaan | Batta | Pulo-Nias | Lampoon | Savu | Mindanao and Sulu |
| Am-pat | O-pat | U-fa | Am-pa | A-pa | A-pat |
| Papango | Bisayan | Ilocos | Malagasy | ||
| A-pat | Upat | Eppa | E-fa and e-fat-ra |
ARYAN BRANCHES.
| Sanscrit | Persian | Old Schave | Welsh | Anglo-Saxon |
| Chat-ur or Chat-var | Kehar | Chet-oiriye | Ped-war | Feo-ver |
| Armorican | Latin | Greek | Gothic | Zend |
| Ped-er, Pet-or | Quat-uor | Tet-tara Tessara Aeol. Pisyres | Fid-war | C’athou |
[[359]]
[1] Some of the comparative words used in this contribution differ from those listed by Fornander in An Account of the Polynesian Race, etc. (Vol. I, pp. 144–147). [↑]
[2] The Endeh dialect on Flores, or Endeh has only four radical numerals. Four being uretu, apparently allied to mysol, feet.
It is presumed, says Mr. Rienzi, that the mountaineers of Sunda formerly counted by six, for the word ganap signifies six and total or tally. [↑]
[3] On the Baltic coast of Sweden small fish, especially herrings, are counted by fours. [↑]
[4] Russian, odin or odno. [↑]
[7] Gothic, tig, ten and tiguus. [↑]
PART III
[[360]]