;

( 125 )

^"OTES ON THE ELEMA TfilBES OF THE PAPUAN GULF.

By the Rev. J. H. Holmes, Local Correspondent of the Anthropological

Institute.

That a study of the tribes of the district of Elenia may he intelligible to

ethnological students, a few prefatory remarks are necessary in regard to names
which have been used by previous writers, and semi-officially adopted by the
Government in maps and published reports on this district.
Elenia is the acceptedname of the district on the coast of the Gulf of
Papua, situated between Cape Possession in the east and the Alele River of the
Purari delta in the west. The name “ Elema ” is probably a Motiian rendering of
the name “ Hereva,” the name of one of the villages of the Moreaipi group, or it
may be an adaptation of the name of a great chief, “ Hereva-ape,” who long ago
ruled the Moreaipi tribe with a firm hand. name
Tlie origin of this particular

may be immaterial, as the respective tribes of Elema do not seem to have had a
common name for their district, hut it is a matter of great importance that the
Motuan names, so freely used by former writers on New Guinea, should be
replaced by names, known and recognized as correct by the Elema tribes.
On entering upon a study of the Elema tribes, it must be remembered from
the outset that these tribes are divided into two great groups. Those tribes
whose names end in “ ipi ” form one group the other group includes
tribal ;

all those tribes whose tribal names end in “ ra,” u,” “ au.” Of the former, or
•'

“ Ipi ” group, there are six tribes, all living on the coast, observing the same

customs and claiming a common ancestry. Of the latter the “ a,” “ u,” “ au ” and —
“ ra ” group —
the “ ra ” and “ u ” tribes are represented by one tribe of each on the
coast of Elema, and two “ au ” tribes in the immediate vicinity of the coast of
this district. Of the origin and ancestry of the latter group of tribes, we are
unable to gain much reliable information at present; it may be ultimately
ascertained that they all claim a common ancestry with either the Parivau, or the
Haura tribes.

Tribal names, and the names of villages in the district of Elema, will be

found at the end of this paper.

What information we have of the origin and ancestry of the Ipi group of
tribes is oral, and undoubtedly has much in it that has become mythical in the

course of narration by the story-tellers of successive generations. It is not our

object, at present, to say what is fable, or what we may consider as authentic, but
to give the native version as it is narrated by the old men of the Moreaipi tribe
 —

126 Eev. J. H. Holmes. —Notes on the Elerna Tribes of the Papuan Gulf.

and accepted by the other tribes of the “ Ipi ” group with slight alterations.
The story is as follows :

“ The birthplace of onr tribe was in the interior, somewhere near the east
bank of the upper waters of the Pnrari River. No one living to-day knows the
exact spot, but we know it was on this (the south) side of the mountain range,
and onr ancestors were acquainted with tlie upper waters of both the Rurari and
Vailala rivers. Our first male ancestor was named Ivu ; lie had no father or
inothei', he came out of the ground as plants and trees do. He came into

existence at the base of a tree named Hoa, and the branches of this tree provided
lum with shelter, so that he continued to reside tliere. Whilst sitting under the
shade of this tree one day, he noticed a number of seeds, in shape like sweet
potatoes, and he sat musing and wondering if the seeds would grow and provide
him with food until he fell asleep. In his sleep he had a dream, and again saw
the sweet-potato-like seeds about him on every hand, but was surprised to see

them moving as if they were living. He watched them come together, and was
cpiite alarmed when he saw the seeds burst open, and from them grow up a tree
of gigantic dimensions in front of him. This tree became the chief object of
interest to him in his dream ;
it so fascinated him that he could not look away
from it, and as he watched it more closely than at first, he noticed it had a huge
hole in its trunk and a pair of legs, like his own, dangling from the hole in the
trunk of the tree. He was frightened by this sight, and woke up with the
ejaculation, ‘
My mother, the earth, has given me a wife.’ He could not sleep again
that night.
“ At daylight he began a search for the tree he had seen in his dream, and
soon found one resembling it in every detail, having a large hole in its trunk, and
the legs of a human being dangling from it. On looking inside the hollow of the
tree, he saw, reclining horizontally, a woman, and he knew she was the woman

who was to become liis wife. He pulled the woman out from the trunk of the
tree by her legs, and told her she had been given to him as his wife by his

mother, the earth. He named her Ukaipu,’ whicli means, the spirit of the snake.’
‘ ‘

“ No other woman was known to exist prior to

Ukaipu, and as she became
the wife of Ivu, she was the first female ancestor of the ‘
Ipi ’
tribes. Ivu and his
wife Ukaipu lived together under the
shade of the tree Hoa they had no ;

knowledge and housebuilding, and were content with their primitive

of houses

home. To them were born two sons, the firstborn was named Haiapu, which
means the god ot the belly,’ and his brother was named Lelevea, which means
‘

‘
the chief of men.’
To Haiapu was assigned the task of appointing guardian deities for all the
“

customs to bo observed by the posterity of the Ipi tribe. He named tlie gods
whose duty it would be to preside over the feasts of the tribe, also
the gods whose
special charge would be the warrioi-s of the tribe; almost every phase of the
social life of the tribe had its respective deity, and it was Haiapu’s work to make
effigies of the gods he had appointed and named.
 Key. J. H. Holmes. —Notes on the Elema Tribes of the Papuan Gulf. 127

“ Lelevea’s special work was to plant and grow food for the gods Haiapu had
appointed : for some time he did this to the satisfaction of Haiapu, but later he
became dilatory, and Haiapu complained to Ivu, their father, because Lelevea had
not brought enough food for the god of the warriors. On hearing of Lelevea ’.s

laziness, Ivu became very angry, and told his younger son to go away and make his
home elsewhere ;
Lelevea would not go away, but set to work to raise a greater
abundance of food than he had done previously. He succeeded in getting a large
fjuantity of food, and took it to Haiapu, but he was so chagrined on learning from
Haiapu that he liad not gods enough to eat all the food he had procured for them
that he went to Ivu and laid a complaint again.st Haiapu.
“ Ivu recognized that his two sons were never happy together, so he
determined that one of them should be sent away. He was dependent on Lelevea
for food, and as Haiapu was the later offender, he decided to send him away from
th.e homestead. He did so, and Haiapu crossed the Piirari delta and ultimately
reached Urama, in the Aird delta, where he .settled down. Lelevea remained with
his parents, and Ivu procured him a wife fr(jm the trunk of a tree, in the same
way as his mother was found.”
The above is the tradition preserved by the Moreoipi tribe ;
some of the
tribes of the “ Ipi” group enlarge on the foregoing, by stating that Haiapu found
people living at Urama ;
that he married a woman of the Lwama tribe, and
together with his wife and many of her relatives, male and female, made a visit to

Ivu and Ukaipu, his parents, who still resided at his birthplace. This visit was
made an occasion of peace-making between Ivu and Haiapu, and later the Urama
natives came in large numbers with Haiapu to visit his parents. Though it is not
said definitely that some of the Urama natives settled with Ivu and Ukaipu, it is

often assumed that they did, and that in that way the Ipi tribe was given its first
impetus toward becoming a powerful tribe.

As the story of Elema and its tribes proceeds, the above assumption may
appear to have a probability of truth in it ;
that need not concern us at
present, as our next step is to ascertain how the original Ipi tribe came to
be split into six tribes, and how, assuming the birthplace of the tribe to be
far back in the interior of the Gulf hinterland, these tribes found their way to
the coast.
It is not known to-day by whom the existing code of native laws was made.

Ivu, the original male ancestor, is accredited with having decided that theft of

property and immorality of the sexes were identical; hence both evils became
known by a common name, and the death penalty was recognized as the common
punishment for both crimes.
AVhich of the Ipi tribes living on the coast of Elema to-day was the first to

split from the ancestral tribe, as it originally existed in the interi(w, tradition does
not tell us ;
that it does not enlighten us on this particular is intelligible, as the
cause of the split is said to have been adultery, a crime vvhich carries with it

unspeakable disgrace in the minds of the Ipi people, and is never referred to
128 Kev. .T. H. Holmes. —Notes on the Elemu Tribes of the Papuan Gulf.

openly, except as an incitement to fight with hows and arrows on the occasion of

a quarrel.
Tradition says that the first split from the ancestral tribe had a very serious
influence on those families who still remained at the birthplace of the tribe. On
the occasion of this split, it was thought by the tribe that the party which had
left them would soon return to their liome, very penitent and humiliated ;
they
did not return, and this was taken as a good sign by other dissatisfied families of
the tribe. Subsequently when quarrels took place among the respective families
of the tribe, which were settled by the arbitration of the bow and arrow, the
defeated party would set off in the trail of the previous split, and ultimately
shape a migratory course of their own, which seemed to be direct south at first,

and later to bear away to the east and south-east.

There is no reason to assume that the original Ipi tribe was suddenly
dispersed by a rapid secession of its rebellious families ;
it is probable that long
periods intervened between the respective secessions, andwhen a party did leave
itshome and people to migrate to the unknown, it was only when influential
members of it had so flagrantly disgraced themselves and the tribe, that anything
was preferable to living in a locality with a people ever conscious of the crime
which had been committed.
The ancestors of the present Moreaipi tribe were the last party to desert the
birthplace of the Ipi tribe, and of the respective tribes of the “ Ipi ” group to-day,
the Moreaipi tribe only has preserved a record of its trek from the interior to the
coast. This tribe seems to have made a direct, southerly course, keeping close to
the east bank of the Purari river, as previous parties of their original tribe had
hoped to do, but they were frustrated by a tribe of whose existence they had
hitherto been ignorant. This unknown tribe was that of the ancestors of the

present day Parivau tribe. The history of the Parivau tribe is a gory one, and no
reference would have been made to it in this paper, if the native historian did not
attach so much importance to it. He speaks of the original Parivau tribe as
being very warlike, and very conservative against all intruders upon their
territory.

It is generally acknowledged by the old men of the Ipi tribes to-day, that

each party of their ancestors encountered the Parivau tribe, and fought with them
for a passage thiough their country, but not being in sufficiently large numbers to
defeat the Parivau braves, and not having any accurate knowledge of the country
in which they were fighting, they changed their course, and ultimately reached the
west bank of the upper waters of the Vailala river.
The Moreaipi, make an attempt to get southward of
l>eiug the last party to
the Parivau ten itory, met the Parivau people; but they found them in no mood
for fighting or o])posing their passage to the coast, as they had become very

reduced in figliting strength, in consequence of having had to defend their country

against each horde of emigrants trying to get south.
The Uaripi tribe claim precedence of arrival at the coast, having come over
 Eev. J. H. Holmes. Notes on the Elema Tribes of the Pc(]ma7i Guff. 129

the Albert Eange of mountains and down the Opau valley to the sea in Kereina
Bay, where they had resided from time immemorial —that is, as time is regarded
by natives.

It is claimed by the Milaripi tribe that they were the next party to arrive
at the coast. They built their village on the land, occupied by their tribe to-day,
about three miles east of the spur of the Albert Eange, marked on charts as the
“ Cupola.”

We are unable to ascertain approximately when the Kaipi tribe first arrived
at the coast ;
it might have been almost simultaneously with the arrival of the
Milaripi tribe. Be that as it may, until we can obtain definite information ;
the
Milaripi and Kaipi tribes own most of the coast line in Freshwater Bay to-day,
and so thin is the boundary line between their respective villages (a narrow creek)
that a casual visitor would not know that they claim to be two tribes.
The Toaripi tribe terminated their migration southward for a long period

about seven miles inland from their present villages at the mouth of the Williams
river, and settled down in a village, now known by them as Eavara, birt ignorantly

named on maps, in gazettes, and by writers on the Gulf of Papua, as Mobiabi or

Moviavi.
The Moaripi tribe is almost extinct, and the few individuals who remain
to-day cannot be considered as representatives of an original party, who formerly
split from the ancestal tribe in the interior.

The tribe that once bore the name of Moaripi is said to have been formed by
a party, who seceded from the Milaripi tribe, living in Freshwater Bay. The
details of this split, the formation of a new tribe, and the factors which

contributed to the almost complete extinction of the tribe as such, must stand over
for a future paper.

The ancestors of the present day Moreaipi tribe probably remained for some
time at the ancestral home of the original Ipi tribe, as their migration to the
coast was almost due south, and they had not the opposition from the Parivau
tribe which their predecessors experienced in their efforts to get south. They
were, however, the last party to reach the coast, and for some strange reason they
crossed the mouth of the Alele and Purari rivers, and settled on the west bank of
the mouth of the latter river, where they planted coconuts and lived in happy
possession, until the Maipua tribe swept down upon them, and drove them into
Orokolo Bay.
The tribe remained intact for a long time, and had no nearer neighbours on
the coast to the east than the Uaripi tribe, living at Tairu-ma (Kerema), and the
Maipua tribe on the west, who did not seem to aggress on the new soil claimed by

the Moreaipi tribe. During a long period of peace and rest from fighting and
travel, they grew into a large tribe, but family quarrels led to a tribal fight, with
seek a new home ; this was
the result that the defeated party was driven out to
of the Moreaipi tribe has
found at the mouth of the Vailala river, where this split

settled down and formed itself into an independent tribe.

VoL. XXXIII.
130 Eey. J. H. Hijlmes . — on the Ele.mn Tribes of the Papuan Gulf.

Prior to examining the past histoiy of the Ipi group of tribes for authentic
information, we will proceed with the native versions relating to the past history

of the “ u,” “ an/’ “ ra ” group of tribes.

There are two tribes residing in the Elema district, whose tribal names end in

u” : the Lepu tribe, occupying land and having villages about ten miles west of

'Jape Possession, the east boundary of this district, and the Muru tribe, having
territory and a group of villages about eight miles inland of Orokolo, on the
extreme west boundary of the district. Of the former tribe and its past history,
the native storyteller has much to relate ;
he does not claim any knowledge of the

origin of his ancestors, but begins with that period when “ giants dwelt in the

land,” and names the chief of those giants as being “ Yitai,” the first male ancestor
of the Lepu tril ie.

The legends and traditions of the Lepu tribe might reasonably be thought
to be plagiarised versions of Greek mythology from Homer’s “Iliad,” if it were known
that the Lepu tribe had possessed classic scholars in the long ago ;
but as the
tribe has l)een composed of units, as savage and barbarous as their neighbours

from time immemorial, we can only take the traditions preserved for what they are,

and content ourselves in this paper with sttch as give us a clue to the authentic

histor}’ of this interesting people.

Omitting the myths associated with we come upon something of a

“ Vitai,”

more reliable nature when the storyteller introduces a man named Haisafarai.
••
In the long ago, when the Lepu tribe lived at a place named Misa, situated about
three days’ journey due north from the present villages of the tribe at Oikapu,
Haisafarai, as a young man, became chief of the Lepu tribe. The special merits

by which he attained the chieftainship were his integrity in keeping his word
with everyone ;
his genius for anticipating the best interests of his tribe ;
his

shrewdness in his dealings with antagonistic tribes. He was a skilled hunter, and,
as such, was much appreciated by the young men of the tribe ;
he often led them
on hunting expeditions which took tiiem away from their home for many days in
succession. During one of these hunting expeditions, he led his party southward,
and, as it was unknown country to them, they requested Haisafarai to turn back
he declined to do so, and they continued with him until they arrived at the coast,

(hr seeing the sea, they were all very much alarmed, and did not want to go any
nearer to it, but Haisafarai prevailed on them to go with him to look at it.

Whilst looking at it, they saw fish swimming about near the beach, and rushed
into the water t(r secure them. Haisafarai determined to use the fish as a bait
to allure his people to come and settle at the coast, but he knew his task
would be a difficult one. He returned with his party to Misa ;
en route he imposed
silence on them respecting their discovery. Later, he arranged for another
expedition to the coast with the same party of young men, but was careful to let
it be known in the village that they were going on a hunt for wallaby. Following
the track they had made on their return from the coast, they soon arrived at the
beach, and set to work to catch fish. They were so pleased with the fish they
 ; —

Rev. J. H. Holmes. —Notes on the Etema Tribes of the Pupuan G-vlf. 131

caught, that Haisafarai suggested building a lean-to for shelter at night w hen they
visited the coast again on future occasions ;
the lean-to was speedily put up, and
the party returned again to their bush home at Misa, killing what wallaby they
met en route. Haisafarai knew that his secret could not be kept for long ;
he
accordingly arranged for a course of action which would ultimately result in
bringing his tribe to the coast to settle there permanently. He proceeded in this
way : he made up a party for a large hunting expedition, and induced some of the
older and more influential men of the tribe to join it ;
with his party, formed in
accordance with his premeditated plans, he again led the way, and ultimately
brought his party to the coast. On his arrival there, he made known his plans to

his party ;
he informed them of his decision to stay there permanently, and
advised the older men of the party to remain with him ;
he instructed the younger
men of the party to go back to Misa, tell their friends that Haisafarai had found
the sea and an abundance of fish, also, coconut trees and sago palms such as they
had never seen, and entreat them all to come and live at the coast.
“ Haisafarai’s entreaties and suggestions were disregarded at first most of the

party left him, and returned to their bush village, thinking their chief, when left

alone, would come back to his people. His wife and relatives became concerned
when he did not return, and found their way to the coast to entreat him to come
back to his home and people, reminding him that a desertion of the home of their

ancestors could only bring disaster to the tribe. Haisafarai was obdurate, and the
many attractions of the coast were so apparent to his kin, that they soon
abandoned their entreaties of Haisafarai, and settled down in lean-to’s, at first, as

visitors, but later, as residents, and in that way the Lepu tribe made its first

permanent appearance at the coast where its representatives are residing to-day.”
The achievements of Haisafarai, as chief of the Lepu tribe, are the tojncs of
many a conversation around the native camp fires and on the beach of the Elenia
coast, and many tribes in the Elema district, otiier than the Lepu tribe, have
stories of this phenomenal man, not adding lustre to the deeds of their ancestors

and of his daring and courage ;

if one-half of these be true, he must have been a
Papuan Hercules.
With our present knowledge of the other “ u ” tribe, the IMuru tribe, it is

inadvisable to make any definite statement in reference to its past history. The
Muru people claim no kinship with the Moreaipi tribe, notwithstanding the fact
that the two tribes have occupied adjacent territory for a very long period. We
do not know that the Muru tribe was ever related to, or associated with the Lepu
tribe by proximity of residence ;
an old man of the former tribe, a few years since,
told the writer that his tribe and the Lepu tribe had originally a common
ancestry.
There are two “an ” tribes in the Elema district both live in the immediate
;

vicinity of the coast, but they do not seem to make any effort to come to the

beach to reside. The Parivau tribe may be located by claiming for it the range
of hills, extending from east to west acioss the tract of country situated between
K 2
 —

132 Rev, J. H. Holmes. Notes on the Etemo, Tribes of the Papuan Gulf.

the Vailala and Purari rivers. It is doubtful if any branch of this tribe crosses
the Vailala river, unless it is ultimately ascertained that the Opau tribe living in
the Opau valley, at the back of Kerema Bay, is a split from the Pirivau tribe.
What information has been acquired by the present writer respecting the Opau
tribe suggests that it is made up of a number of families who seceded from the
Muru tribe in consequence of adultery, probably not at a very remote date. It is

always very difficult to get correct information concerning a tribe whose origin,
as such, was the direct result of a breach from an original tribe on account of
adultery ;
neighbouring tribes are equally reticent in referring to such tribes, even
when they might have been the party wronged.
Of those tribes whose tribal names end in “ ra,” there are two in the Elema
district, the Eavara and the Haura. It jis doubtful if the former tribe can be
considered as any other than a split from the Toaripi tribe at that period when the
latter tribe moved from Eavara to reside at the coast. Tradition says the Toaripi
tribe left Eavara, and came to the coast to settle about two miles west of the
Williams river, at the mouth of which the tribe is living to-day in two villages.

Soon after the new settlement was formed, a large number of the members of the
tribe developed a bad form of ulcerated legs, which caused a deal of anxiety in the

tribe. It was decided that the individuals afflicted with ulcers had been made the
victims of sorcerers, and the sorcerers were supposed to be among the members of
those families of the tribe who had opposed leaving Eavara for a new village

nearer to the coast. A quarrel ensued which led to a tribal fight, the weaker party
was driven away from the new village, and returned to Eavara, where it has
remained, and has grown into a large tribe. Friendly intercourse has been
established between the two tribes within recent years, but socially to-day they
are as two independent tribes.
The Haura tribe has only made its appearance at the coast, with the intention
of making a claim on the coast line for future settlement, within the past few years.
The representatives of this tribe, now on the coast and in its immediate vicinity, are
all located between the east bank of the Vailala river, and the spur of the Albert
Range, known as the “ Cupola,” the east boundary of Kerema Bay. These communities
are known, in every-day parlance, by the names of the respective localities in which
they live, as Helau, a village near Vailala Keakea, another village a few miles
;

east of Affiilala and Hai (Motuan name, Keuru), about midway between Vailala
and Kerema.
Each community is small, but it is constantly being fed by a chain of villages,
probably extending from the coast to the mountain range, at the head of the
\ ailala river. The writer of this paper has explored the upper waters of the
Vailala river, much higher up than any other European has yet reached,
and has
found representatives of the Haura tribe in the neighbourhood of the German
boundary. By occasional visits to tribes living on the east bank of this
river, and
a casual acquaintance with their movements, he has observed for
many years a
marked tendency to migrate coastward.
 — —

Eev.' J. H. Holmes. Notes on the Elema Tribes of the Papuan Ckilf. 133

Of the past history of the Haura tribe, we cannot advance anything of an

authentic nature at present, hut it is interesting to note here that this tribe, alone
among the Elema tribes, has a story of a woman cohabiting with crocodiles, and
bearing human progeny, who became the ancestors of the tribe.
As a note to the foregoing, the following conclusions may be deduced :

(1) At a very distant period in the past, the ancestors of the present day
group of “ Tpi ” tribes lived in the interior, possibly somewhere near
the lower altitudes of the Maikikiria range of mountains.

(2) From time immemorial, there lias been a tendency among these tribes
to migrate southwardly, wittingly or otherwise, toward the coast.
(3) There is a probability of the present day tribes having split from one
ancestral tribe in the long ago, and, during the period of migration,
forming tliemselves into individual tribes.

(4) That each party of emigrants coastwaid met with a check from tribes
living in the Gulf Hinterland, and had to change their course from

south to east and south-east.

(o) There is also an indication that what seems to hav'e been done by the
ancestors of the “ Ipi ” group of trilies, is still being done to-day by the
Haura tribes.

It would be futile to speculate upon the length of time occupied by the respective
tribes of the “ Ipi ” group in their migration from the interior to the coast, and
equally so to fix an approximate period for the arrival of these tribes at
the coast. The period of migration was, undoubtedly, long and tedious, and
had many halting places en route. With our present geographical knowledge
of the interior of the Elema district, it is impossible to state, definitely, the
routes followed by the emigrants, but we may assume, subject to correction
with a fuller knowledge of the Gulf interior, that all the Ipi tribes on the coast
to-day —with the exception of the Moreaipi tribe —when being checked by the
Parivau tribe, made a course due east until they reached the west bank of the
Vailala river. In course of time, they crossed came down on its
this river, or

waters, until they reached a large tributary running into the main body of the river
from an easterly direction.
The Uaripi tribe probably abandoned their canoes very soon after entering
this tributary, and came over the Albert Eange, down the Opau valley, to the coast.

The Milaripi and Kaipi tribes, probably kept near the interior base of this range,
and came out to the coast in Freshwater Bay, whereas the Toaripi tribe might have
followed the tributary until they found it had a branch, sending some of its water
south-east behind the ranges, and having an outlet in Freshwater Bay, named the
Tauri Eiver.
It matters not in what spirit we approach a study of these tribes, we may have
little patience, and less interest in their vei'sion of their past history, so mixed up
with myths and legends, yet we cannot afford to dispense with their evidence as
 . .. —

134 Rfiv. J. H. Holmes. —Notes on the Elenui Tribes of the Papuan G-ulf.

fully aware that much

being altogether fabulous and mythical and, whilst we are :

of the information gained may, by further inquiry,

need to be considerably modified,
information as has been
yet we cannot but think that we are right in giving such
acquired, as a preliminary to a more complete study at a future
date.

The following list of names appended with the hope that it may be of
is

service in substituting for existing Motuan names, the names known and recognized

as correct by the respective tribes of the Hlema district.

The geographical order adopted here is from east to west, i.e., from Cape

Possession to the Alele river.

Native Name of Villages. Tribes. Motuan Name of Villages.

Oikapu Lepu ... Oiabu or Oiapu.

Fave ... Aloaripi ... ...! Jokea.

Aliaru. .
Biaru.

Aloaripi ,,
... ... Lese.

Toaripi Toaripi ... Alotumotu.

Eavara ,,
... ... . . . Alobiabi or Moviavi.

Kuaru Kaipi ... Karama.

Kaipi . . >» * • * * * ‘ ...

Alilaripi Alilaripi ... Wamai.

Levu ... 4) ... ... ... Silo.

Siviri . . Uaripi ... ...^

Ipisi.

Koroeta » ... ... ... Not named.

Uaripi „ ... ... ... Kerema.
Alai’i ... ...

Hai ... Hai .. Keuru.

Keakea Hai ? ... Not named.
Haura Haura ... ... i)

Haita ... Aloi’eaipi A^ailala.

Auva ... J4 ... ...' Not named.

Hereva M Orokolo.
Aloreaipi J4 ... ... ,,

Note.

It should have been stated in vol. xxxii, p. 425, of this Journal, that Figs. 1
and 2 of ITate XLl were kindly draM ii by Airs. Sexton from specimens given her
by Air. Holmes. [Ed.]