. Luomala, “Polynesian Mythology, Introduction,” Encyclopedia of Literature, Vol. He might also take the name of a famous ancestor. O ke Akua ke komo, ʻaʻoe komo kanaka, 172. Papa and Wakea do not appear there at all. To understand what such a chant contributed to the prestige of a family of rank, it will be necessary to know something of the terms upon which a ruling chief held his title to control over land rights and ultimately over the lives and activities of his followers. It is fair to conclude from Handyʻs excellent but all too limited report upon Marquesan ceremonies for a first-born that interest centers here also, not upon any speculative philosophy about how the world came to be so ordered, but upon the immediate effect of the chant upon the child to whom the family must look for its perpetuation on earth. But in old days time was reckoned by the migration of rats to the shore when wild food plants failed in the uplands, thus “telling the seasons” to the lowland planter by the depredations. ], 655. It is possible to go farther and to show that the recitation of similar genealogical prayer chants carrying the family stock back to the gods and connecting it with the beginning of life on earth played a part in other Polynesian groups in ceremonies held at the birth of a chiefʻs son. Only the name chants and genealogies remained to preserve a familyʻs claim to noble ancestry.2 The king sought to revive interest in old tradition. The pairing of species matching parent and child, plant and animal, or land and sea forms has no apparent rational basis but rather depends upon word-play between names. Throughout there is mingling of narrative referring to incidents connected with the child, mythological references, and these meaningless phrases. The child in all three cases would be of the niaupiʻo class but entitled to different degrees of veneration in the form of taboos. Noch sonnenlos die Zeit verhüllten Lichtes, Und schwankend nur im matten Mondgeschimmer. That is the way the mind works under a deterministic priesthood: “In Adamʻs fall, We sinned all.” It may be that death became inevitable when the first child born to Wakea by his daughter came into the world a foetus. His life was one of constant strife, first against Alapaʻiʻs son, then in continual sorties against the island of Maui, where he seems to have claimed lands not only in his own right through direct descent from the great Piʻilani family of East Maui but also through marriage with Kalola, own sister of the ruling chief of that island and a lady of very high taboo rank. Hawaiians believe that dangers beset the soulʻs passage to this rendezvous lest it lose its way or be attacked by some unfriendly spirit unless guided by the guardian god of the family, to whom it has paid respect during life. 131 ff. Hanau ka Ulua, hanau ka Hahalua i ke kai la holo, 164. XXVI. Kanaloa was a great enemy of these three gods. in the sea there swimming, 145. There is no reason to suppose that Hawaiian chants of beginning would follow the exact pattern in content and meaning laid down by the Marquesan. “They wore small helmets and short capes and were great fighters.” The Huelo-maewa (“Wagging-tails”) were “dogs turned human beings,” a class of shape-shifters belonging primarily to the island of Maui. The birds are played upon in story and popular saying. The third is the myth of Papa and Wakea; of Wakeaʻs affair with his daughter and the consequent quarrel with Papa; of his fishing up an underseas woman, from whom sea creatures are born, a woman whose son usurps the normal succession upon the family line. Finally, I owe a debt of gratitude to Professor Robert Redfield for his exceedingly helpful interest in arranging for the publication of the manuscript, and to the officers of the Press for their cordial co-operation. The genealogy of this section continues from ʻOlolo to Wakea; that of the thirteenth opens at line 1735 with Paliku and his wife Palihaʻi. The sacred character of the chant is thus clearly established. Born is theʻOno fish, born the Omo in the sea there swimming, Born is the Pahau, born is the Lauhau in the sea there swimming, Born is the Moi [threadfin], born the Loʻiloʻi in the sea there swimming, Born is the Mao, born is the Maomao in the sea there swimming, Born is the Kaku, born the Aʻuaʻu in the sea there swimming, 160. No adequate interpretation has been offered for the lines as a whole, and a variation in the Kalakaua text from the manuscript form adds to the uncertainty. . There he places the Kumulipo beside other genealogies of beginning like that of Puanue, where “the pillars of earth and the pillars of heaven” (na kukulu o ka honua a me na kukulu o ka lani) are said to have been “born” to Paia-ka-lani and his wife Kumu-kane-ke-kaʻa; or that of Wakea, where Papa gave birth to “this group of islands”; or the statement of others that it “was really made by the hands of Kane” (? (Priests). Written by Hawaiian students and corrected by one of the instructors, adding. . . This would be in keeping with Polynesian thought, although we have no confirmation of such an idea in Hawaii. . THE CRAWLERS      . The importance of such name chants in establishing a chiefʻs claim of birth is illustrated in a legend of a certain exiled chief from the island of Hawaii who claimed asylum with a powerful chief of Oahu, unattended by any of his followers. were angry, the tall and the short one, Red blood flowed from the brow [?] . OF CREATION. It was much later that man (taʻata) was conjured [forth] when Tu was with him.1, Another chant given to Orsmond in 1822 in Borabora and again in Tahiti describes a “chaotic period” after a condition of nothingness in which all was originally confined in a state of balance between such opposites as darkness (po) and light (ao), rapid and slow movement (huru maumau, huru mahaha), thinness (tahi rairai) and thickness (tahi aʻana). . This Hina is certainly identical with “Hina-of-the-fire” who is mother of Maui in the chant of the fifteenth section. 365-69, and see Index. Hanau ka ʻOle, o ka ʻOleʻole kana keiki, puka, 32. Two species of this fish, Anampses cuvier and Juli ey douxii, are among the most brilliant in coloring found in Hawaiian waters, hence the name hilu, “elegant.” The lines make sense only when applied to a human child in babyhood. The British officer Captain James Cook, sailing north under orders to explore the Pacific Coast of North America for a northwest passage to the Atlantic, touched upon a hitherto uncharted island, northernmost of the Hawaiian group, and on his return, on January 17, 1779, anchored off Kealakekua, “Pathway-of-the-gods,” on the larger island of Hawaii. I am indebted especially to Kupihea for the identification of classes represented in the births of this period. xiv. He expounds the meaning of the saying “the first people of Hawaii were born of the Po” in connection with the structure of the Kumulipo. As his canoe passed along the coast and the people heard the sound of the flute and the rhythm of the new drum-beat, they said, “It is the god Kupulupulu!” and brought offerings. 17-20. lipo. Man for the narrow stream, woman for the broad stream, Guarded by the Hau tree [hibiscus] living on land, 184. No more famous family in Hawaiian annals could a girl claim as her own than that of Piʻilani, who succeeded to his fatherʻs lands as ruling chief on the eastern end of the island of Maui. . Came the child Poʻele-a [First-light], Wehi-wela-wehi-loa [Opening-to-the heat, opening wide], There was whispering, lip-smacking and clucking, Hidden was the man by whom she had children [? Legend of Kawelo and Other Hawaiian Folk Tales. He gets his start from the word wela, meaning “hot, fiery.” It is, however, doubtful whether this Old World con-. . . . KING, CAPTAIN JAMES. Such was undoubtedly the custom within a great house risen to power. . . Man for the narrow stream, woman for the broad stream, Born is the Heʻe [squid] living in the sea, Guarded by the Walaheʻe [shrub] living on land, 190. . He celebrates the birth of man with the history of the lineage of which the child is offshoot, rehearsing the names of ancestors by whom the perpetuation of the family line has been secured. Wakea was jealous, tried to brush it away, Thrust away the cock and it flew to the ridgepole. . 2. Not this chief or that was the unique god of the Makahiki. Above the first land, Tumu-Po, arches Tumu-Ao; above the last land, Fakahotu-henua, arches the sky ʻAtea. Lived in Kalihi on the edge of the cliff Laumiha, Entered a growing tree, she became a breadfruit tree, A breadfruit body, a trunk and leaves she had, 1945. “The Kiʻi people give good jobs to their children,” says Hoʻolapa. when the first Lono was born as a taboo chief on earth, the lines might be paraphrased something like this: The time of the birth of the taboo chief. This refrain gives the impression of a traditional formula and is undoubtedly old. X. Malo, pp. Another suggested rendering would translate mai as a negative particle and conceive the soul taking its way to “Malama”. . Judge Fornander died in 1887, and his notes on the subject. His half-brother Keoua by another mother of inferior rank, the Kane-kapolei who appears as the chiefʻs consort in Kingʻs account under the name of “Kanee-Kabareea,” yielded to treachery. Additions may have been made from time to time, even up to that of its late transcription. Their names occur on the earliest genealogy of the race given out by Hawaiian students at the mission high school in 1838 and repeated forty years later by Judge Fornander in his Account of the Polynesian Race. 13, Part I      . The children of the elder will be lord [?]. keep something back” is the thought in the mind of every native informant, however helpful he may seem and really wishes to be in his relation with the foreign inquirer. Keaweʻs title of “foremost chief over the island” had been fairly nominal. Powered by Create your own unique website with customizable templates. These are made visible in the arching of the rainbow, the flash of lightning, the vibrating roll of thunder, the spread of a low-lying rainbow, and in other signs common to this race. ], Nuʻumea the land, Nuʻu-papa-kini the division, With Kiʻo she became barren, ceased bearing children, 1780. A further factor entering into the position of Kanaloa in Hawaiian accounts of creation, but not apparent in the Kumulipo, shows strife to have arisen at some time either before or after the migration into the Hawaiian group between followers of the Kanaloa priesthood and that of Kane, with Kane eventually triumphant, Kanaloa repudiated, and god Ku set up in his stead as agent with Kane in the creation story. Kumulipo, there are twenty-one … the Kumulipo as we have it is... Of plants and animals, i, 380-82. may belong to Kalakauaʻs time text itself misprints. Earlier sections which describe the development of the night for great fat ones, 413 or.... First seven sections of the Polynesian Society, II ( Wellington, 1943 ),.. Seas shifts like his shape and the short one, a fifth manuscript called “ in!, Fornander Collection of native legends and chants, ” no from both places all were excluded those. 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To enter, have monosyllabic values more general of the Whare-wananga, pp section twelve there are Paliku!

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