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hawaiian genealogy chant

At the season of Makaliʻi in the far past. Hawaii: A Pageant of the Soil. Certain it is that there existed a developed system of rank based primarily upon blood descent but also dependent to some extent upon political power and marked by a severe etiquette designed to mark off the chief class from that of commoners through the claim of direct descent from ancestral gods. He is called a “fire” (wela) because of his taboo rank, “heavenly one” (lani) as a customary mark of honor. . Hanau ka Makaloa, o ka Pupuʻawa kana keiki, puka, 31. The spread of the rat family over the land and their nibbling habits as described in the chant are interpreted by one of Dr. Beckwithʻs native assistants as “symbolic of the rise of new lines of chiefs under whom taboos multiplied” and under whom parcels of land were alienated from their former owners. ], Born were the big bellies, big eaters were they, Born were the timid ones, bashful were they, Born were the messengers, they were sent here and there, 520. . Plotters in high places were doubtless present in Keaweʻs time and certainly later under Kamehameha. condemned under the taboo, as it flees, “pitiful without a garment,” to join its companions at the gathering place of the dead, where lies on the coast an entrance or “leaping place” into the underworld.3 “To Malama,” says the chant, and Hoʻolapa explained that Malama “is the place people go when they die,” and Hula-ka-Makani, “the wind that blows at Malama.” One such place he said lay “in Puna district on the island of Hawaii on the Pohoiki side of Kalapana,” but I failed to learn from Hoʻolapa whether all gathering places of the soul in other districts of Hawaii or on other islands are called “Malama” or whether, for all, the Hula (dance) wind blows. The kua is the womanʻs house of a family setup. . The old heiau of Kaiʻele in Kalihi is sometimes pointed to as the place where she changed her shape from age to youth. ALEXANDER, MARY C. William Patterson Alexander. That of the younger appears in the next section. Man for the narrow stream, woman for the broad stream, Guarded by the Kauila tree living on land, 202. The time of the rise of the Pleiades, The slime, this was the source of the earth, The source of the darkness that made darkness, 10. Finally, a fifth manuscript called “Helps in Studying the Kumulipo” contains classified name lists chiefly of plants and animals. There they quarrel over Olopanaʻs wife Luʻukia, and Moikeha sails back to Hawaii, and eventually his line succeeds to the ruling power on the two islands of Kauai and Oahu. The thought may even carry back through the “spreading out of hot stones” (uluulu), followed by “burning heat” (welewele), to the “oven” of line 579. . . That part of the chant, too, which “recounts the basic stages of growth of the world” by naming the various plants as “births” by One-uʻi after impregnation by ʻAtea in order to provide materials needed for the childʻs activities after birth may give a clue to the meaning of the sea and land. Born was the mother-of-pearl, his child the oyster came forth, Born was the mussel, his child the hermit crab came forth, Born was the big limpet, his child the small limpet came forth, Born was the cowry, his child the small cowry came forth, Born was the naka shellfish, the rock oyster his child came forth, 30. Man for the narrow stream, woman for the broad stream, Born was the touch seagrass living in the sea, Guarded by the tough landgrass living on land, 46. 19. Hanau kane ia Waiʻololi, o ka wahine ia Waiʻolola, 418. “Marriage and the Classificatory System of Relationships,” Journal of the Royal Anthropological. . Hanau ka Pahau, hanau ka Lauhau i ke kai la holo, 157. Fornander, Polynesian Race, II, 277; Malo, p. 83. 69-72; Beckwith, Hawaiian Mythology, chaps. cli-. . Maui has now concluded his ninth adventure, and from this point the numbering becomes confused. At the first sign of pregnancy she is placed under taboo lest evil befall the child through sorcery or inadvertently through offended deities. As I heard it many years ago on the island of Maui, the fight with Moemoe came as the final episode of the sun-snaring. Traditions of Hawaii. Written by Hawaiian students and corrected by one of the instructors, adding. From the messengers and guards down to the commoners among the gods come the innumerable hosts of night. Two aphorisms used in this chant to describe the part played here by the “woman who sat sideways” of the eighth chant clearly refer, the one to the function of sex to insure family survival, the other to the freedom of woman in sex matters. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 346. . . . THE long-lived manʻs genealogy ends with the eleventh section of the Kumulipo chant as we have it today. Born was Kamakulua her little one, a girl. From both places all were excluded save those of high rank. . By Irma Maria Olmedo. XIV. O ke Akua ke komo, ʻaʻoe komo kanaka, 461. A more plausible candidate for the divine impersonation is the legendary Laʻa-mai-Kahiki, “Sacred-one-from-Tahiti,” who belongs to a period several hundred years earlier, before intercourse had been broken off with southern groups. The word wawa might then be an elision for wa-(oei)wa, defined like wao as “a place of the gods.” Together the whole would refer specifically to the process of fertilization and growth in the natural world of the po controlled by the gods. . III. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 108. From a son of this union the powerful ʻI family of Hilo district counted descent, and by a daughter of the ʻI family there was born to Keawe the Lono-i-ka-makahiki to whom the Kumulipo chant was allegedly dedicated. The gods are immortal, renewing their youth as a crab its skin. It presents among other information what little is known of the actual function of the Kumulipo. It was said that in this life in Po some people were born without bones (ʻaluʻalu) and from that time birth began to change in Po until human bodies came into being. . . 82-84; Beckwith, Hawaiian Mythology, chap. Parents become telescoped into sons or brothers or into descendants, and each takes on any one of a number of honorific family titles appropriate to the place assigned in the succession. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 195. fam-. Swings the flower of the heavens, Kaulua-i-haʻimohaʻi, Puanene swings, the star that reveals a lord, Wainaku [patron star of Hilo] swings, swings Ikapaʻa, 1860. In Mangaia, myths collected by the missionary W. Wyatt Gill describe under a different symbol the change from life within the Po to that of the world of the Ao, the world of living men on this earth. . The nibblers follow the pigs on the genealogical pathway, the latter analogy Hawaiian genealogists use instead of the symbol of a branching family tree. The name of Hina-of-the-fire, Hina-a-ke-ahi, according to one old Hawaiian, is the fire goddess Peleʻs sacred name as controlling fire from the earth. Born was the Ekaha moss living in the sea, Guarded by the Ekahakaha fern living on land, Earth and water are the food of the plant, 40. . “Songs of Old Kau,” Journal of American Folklore, LXII (1949), 247-58. 287-88. made clear. The black pig was the most sacred sacrifice to be offered to the high gods alone. Slept with her grandchild Nanakahili as [?] It may have been a last honor paid to her dying relative by the chiefess to whom it already belonged, or the younger Alapaʻi-wahine may have been the final inheritor, to whom the family chant was at this time dedicated, or “named,” as the Hawaiians say. . The trio in both cases includes the names of Kane and Kanaloa, in this second case listed as “twins,” mahoe, and a third name, the man Kiʻi in the eighth section, Ahukaʻi, “much younger” (muli loa), in the twelfth, where the trio follow the name of Kumuhonua. In the passage following, the “dog as an offering for the oven,” literally “fire-pit,” ʻaʻalua, seems to serve as symbol of the terrible tapu wela, the right given to high taboo chiefs of burning the bodies of trespassers against their taboos, this as a kind of propitiation for the god who had been offended by the disrespect paid him in the person of his divine spokesman on earth. In the two instances in which the reciters are named they are priests and two in number, since a chant of such importance could not be intrusted to the memory of a single individual and the technical effort involved must have been of an exacting nature. . The genealogy of beginning quoted by the Committee of 1904 notes the birth of “men” who “flew to heaven . IN THE fifth chant of the Night World, shore life is exchanged for the cultivation of food plants inland, and the rooting pig is used, on the one hand, as symbol of the planter who prepares the soil for the food crop, on the other, as an erotic symbol for the function of the male in the founding of a new family branch upon the old stock. . . The train of walruses passing by [? Fornander, Polynesian Race, II, 173 n. perched on a kind of scaffolding, the two priests further delivered a chant “sometimes in concert, and sometimes alternately” and lasting “a considerable time.” Finally, before the guests were fed, the younger priest “began the same kind of chant as before, his companion making regular responses.” These diminished to a single “Orono,” an invocation plainly addressed to the god Lono, believed to be there present in the person of the distinguished stranger. In 1949, the Pacific Number of the Journal of American Folklore contained her brief paper (later partly incorporated and revised in her book), “Function and Meaning of the Kumulipo Birth Chant of Ancient Hawaii” (vol. Her son Kiwalaʻo succeeded his father, and it was the divison of lands by this new overlord after Kalani-opuʻuʻs death that precipitated the revolt of the Kamehameha faction. The Hulupi'i had kinky hair, cropped to stand up and col-. Explore an essential element of Hawaiian culture. Hanau ke Poʻoapahu, he huluhulu kala, 512. Out came its child an ʻOʻo bird, and flew, Out came its child a brown Albatross, and flew, Out came its child an Ukihi bird, and flew, Out came its child a Tropic bird, and flew, Born was the migrating gray-backed Tern, the parent, 320. . ), HENRY, TEUIRA. IV. The diverse interpretations of the native assistants have been engagingly presented, and the readerʻs understanding of the chant and of Hawaiian life is brightened by these varied pinpoints of light turned on the involved legendary and poetic allusions characteristic of Polynesian chants. Creation of the cosmos is the outer cloak of the poem, procreation of the divine child is the inner lining. . Translated by JOHN WISE; edited by THOMAS G. THRUM. . Poepoe calls this a device “used by the composer of the chant in order to get a source of reproduction as we see it in life,” that is, he does not expect the poet to be taken literally. His men have special arts in fishing. . Keaweʻs title of “foremost chief over the island” had been fairly nominal. . “Darkness” Kelsey applies to distance in time rather than in space. The first seven sections fall within a period called the Po, the next nine belong to the Ao, words generally explained as referring to the world of “Night” before the advent of “Day”; to “Darkness” before “Light”; or, as some say, to the “Spirit world” in contrast to the “World of living men,” with whom the “World of reason” began. The phrase lae punia at line 698 is said to apply to a father-daughter union like the traditional Wakea-Papa affair, and the ʻape which Laʻilaʻi gives to Kiʻi rather than to Kane, to. . . Translation, Bureau of American Ethnology Report 33. “Where else did all the stones come from?” asked a child from a well-educated family; and he brought me a box of so-called “breeding stones,” which he assured me would produce young. . The name song of Hinaʻs son Maui, born in the shape of a cock, as told in the chant of the next section, certainly represents such a struggle for position by one born of an alien strain. . 8     . Hanau ka Ehu, hanau ka Nehu i ke kai la holo, 154. The reason is obvious; it is not fire-making but the secret of sex that Maui learns in preparation for “drawing the islands together” by a propitious marriage. O ke Akua ke komo, ʻaʻoe komo kanaka, 226. IN THE preceding chapters evidence has been brought to show that the Kumulipo chant was accepted as a genuine tradition of beginning for the Hawaiian people and that corresponding traditions from southern groups prove its composers to have drawn from common Polynesian sources. ], “This is fallen to my lot, for the younger [line]” [? The cosmos is only the symbol of his conception, development, birth, and ancestry. . 1. The generating agents Po-ʻeleʻele, “Dark-night,” and Pohaha, “Night-just-breaking-into-dawn,” again suggest the idea of a constant approach to “light” in successive stages of the worldʻs growth. The feeling for analogy governs their wit, their gift of naming, their swift use of a concrete example rather than abstract definition. O mihi i ka welawela i ke ʻaʻahu ʻole, 597. A glimmer of light shows and gradually they come forth into the outer world. . 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. Appendixes include King Kalakaua's entire text (the major manuscript source of the Kumulipo), textual notes, and references. Hoʻolaʻilaʻi mehe ka po heʻenalu mamao, 615. Arrival and departure by canoe would be the normal way to dramatize the advent of a god. . attempt? He draws a literal picture of the spirit world much as our ancestors took heaven and hell on their face value, but I think his idea of it as a duplicate of this world we live in is a genuine native concept, and certainly the chiefsʻ authority and grading were upheld by this doctrine alone of birth from the gods, than which no Mohammedan or Christian teaching of predesti-. . 3. . Rivers must have obtained his similar information from Poepoe at about the same time. Both areas represent a succession of generative pairs, in the Tuamotus of “lands” and “skies,” in Hawaii of “nights” (Po) advancing toward day (Ao), with some identical names between the two. He reads into the lines the formation of earth as a factual process without recognizing such spiritual forces as become explicit in Tahitian chants and could hardly have been absent from the thought of ancient Hawaii. While still acknowledging the importance of Beckwithʻs work, Kelsey now believes that he has discovered in the formal structure of the chant a juxtaposition of identical words and similar ideas that provides a key, one of a type that he suggests may also exist for similar chants in the Pacific, and one that will open the door to shed light on the ancient past of the region. O ke kanokano o ka ihu nuku ʻeli honua, 502. . . He was married to a Hawaiian chiefess, spoke the language fluently, and was able to claim personal acquaintance with all classes “from the King to the poorest fisherman of the remotest hamlet.” He thus won the respect and confidence of native and foreigner alike.4. Thus far the cosmic interpretation alone has been illustrated. Moreover, names on the last half of the eleventh section follow a pattern of repeated syllables making up the name of the long-lived man as it appears in the eighth section and again at the close of the eleventh. . 405-7, 409-13; White, I, 161-62; Smith, pp. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 54. 9     . Hanau ka Hoʻoipo, he hoʻoipoipo kona, 520. . time and he made it. After the birth of offspring “at Kapapa,” Laʻilaʻi returns to Kane the god and bears to him the three deities who guard the thatching of the house. White, II, 66-67, 72-73, 96-98; Buck, Ethnology of Mangareva, p. 310. vengeful; others, a benevolent culture bringer, using his gifts of magic for the good of man. . London, 1876. In the migration legend of the great fisherman Hawaii-loa, who discovers and renames the islands of the group, Makaliʻi is said to be navigator of the fleet and to become ancestor of commoners as Hawaii-loa is ancestor of a chief stock.8 In fiction Makaliʻi is a popular character and always represented in connection with food supply. The last line is an equally clear reference to the office of gods rather than man in the fertilizing process—. 394-95. meha kings, on the other that of Kalakaua and his sister successor. Papaʻs traditional life as a woman in the land of Lua is transferred to Haumea or perhaps originally told of Laʻilaʻi. The story seems to point to a union with some family of high rank, either after the migration to Hawaii or somewhere along the way, whereby an interloping branch gained the position of ruling stock on the family line. 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. It is [therefore] proper that this prayer chant of the Kumulipo be called ‘The Genealogy of the Beginning of the People of Hawaii’ (Ku-. . . 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. In short, neither Bastian nor his translator has contributed to our understanding of the possible meaning of the lines with which the Kumulipo chant opens. The lovemaking is developed as a comic relief to the drama of strife against the gods, which is the main theme of Mauiʻs lawless career. . . . O ke Akua ke komo, ʻaʻoe komo kanaka, 106. It exists today among the most simple with a taste for the turning of verses. . Hush my child. . . . It is the genius of the storyteller, probably stimulated by the habit of concealing under cover of myth some court incident of his own day, that has woven so rich a background of fiction about these ancient impersonations of the sex function invoked to insure permanence in the family succession. 1     . Thus the child of a chief owned a sacred name bestowed by a god in a dream and not to be revealed beyond the immediate family. . BECKWITH, MARTHA W. Hawaiian Mythology. Chief, a Kumulipo for Ka-I-amamao and [Passed on] to the Woman Alapai”). The Hon. Evenness of voice was obligatory. Keaweʻs period must date back to, the early eighteenth century. Thrum, More Hawaiian Folk Tales, pp. Relationships disappear. To the first-born son to his chiefess of the ʻI family went the lands of Ka-u district, to another son born to Keawe by his half-sister Kaulele fell the coveted lands of Kona. . At first faintly like the light of the moon. 330-33. . . . After the death of Kamehameha, who had striven to retain ancient religious practices, and the acceptance by the chiefs of Christianity, Hewahewa himself is said to have been active in demolishing the images that embellished the old temple structures. This “seed of the High One begotten in the heavens” shakes heaven and earth “even to the sacred places.”, Taboo was the house platform, the place for sitting. By his wife Ke-aka-huli-honua Liʻa has a son Laka. The answer is that he is all three. “The Deep-intense-night was the darkness out of which. in the Years 1776, 1777, 1778, 1779, Vol. 5     . This woman bore children through the fontanel, Born was Laumiha [“Intense-silence”] born from the brain, 1785. . After that the men and women of the hula company danced and recited the mele inoa of the unborn chief with great rejoicing, keeping it up until such time as the prince was born; then the hula ceased. 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. He Kumulipo means "A source of darkness or origin".In some cultures, children are brought up thinking that the dark is a bad place, one to avoid. . . Kahuhu as sons of Haumea by Kanaloa and Kauaimehani wife of the first, Kauahulihonua of the second. King Kalakaua, who had inherited this chant composed for one of his ancestors, had graciously loaned his manuscript copy (written down by an unknown hand) to Adolf Bastian. There is a head and there are head gods (Poʻo-akua) who dwell in power over Po; below them are governers (Kuhina), the executioner (Ilamuku), messengers (Alele), guards (Kiaʻi), down to the lower grades of gods who are commoners among the gods. v-vi. . Kameha-. . The lines undoubtedly have historical significance. Pukui, Ke Awa Lau o Puʻuloa, pp. Thereafter comes “the cock on the back of Wakea” whose genealogy of the sixteenth section has some traditional authority. In the sixth line walewale is changed to welawela, meaning “intense heat” or “strong emotion” and. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 94. Thrum, More Hawaiian Folk Tales, pp. iii. New York, 1934. OF THE ceremonies attending the birth of a chiefʻs son who is the first-born of his mother, two accounts are available, one an unsigned text with translation by John Wise included in the Fornander Collection, the other a translation by Dr. Emerson from Maloʻs Hawaiian Antiquities.1 The Fornander paper stresses the precautions taken to keep the highborn couple apart and virgin until the time for their first mating. 14     . A number of different chiefs were called Lono-i-ka-makahiki and they lived at different times. The first two he thinks tell of “the coming of fire from the inside of the earth and leaving in confusion (inside out) the heavens and the earth.” The word Kukaʻiaka is “the moon,” called “the sun that lighted the period called po.” Makaliʻi is “the first month of the year,” and he adds, “at this time these materials were made.” The phrase wale hoʻokumu honua he refers to “the beginning of the earth because of the melting together of the earthy material and water. His mother is Hina-of-the-fire, his grandparent Mahuiʻe is known throughout Polynesia as keeper of underground fire. . The preparation of the book occupied most of her time after her retirement from Vassar College in 1938. . So are, on the whole, the names of the twelfth section. THE DEDICATION   . . From her high position she comes “bending down over Kiʻi,” that is, she takes a mere man as a husband, and from this union mankind is born, “the earth swarms with her offspring.” The enumeration of some eight hundred pairs, man and wife, descended from Kamahaʻina, “first-born” son of Laʻilaʻi and Kiʻi, and Haliʻa, Laʻilaʻiʻs daughter by Kane, sufficiently testifies to the fertility of the match. . . 7. This text and translation, together with comparison with other cosmogonies from Polynesia and from ancient Asiatic as well as European civilizations, Bastian incorporated into a volume called Die heilige Sage der Polynesier, published in 1881 in Leipzig. Henry, pp. . ], The sixth strife was over the prayer tower in the heiau [? . . Seeking a wife among his close kin, he probably comes incognito and meets opposition in the form of the parent, who probably does not recognize him, and only after defeating this obstacle does he win the girl already destined to become his wife by arrangement among their common parents. . Kiaʻi ia e ka Huluhulu-ʻieʻie noho i uka, 111. . Since in Hawaiian chants each line is, in general, complete in itself, I follow the usage of the text in omitting altogether end stops. . 152-55. 1. Kms, page 23, carries a note on Halulu, reading thus in translation: “This Halulu was a woman and from, her came the bird Halulu whose bones now rest in the government house [. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 183. To understand such a family chant, it is necessary to know what we can of its social and political background, how it came to be composed, the part it played in the ceremonial life of a chiefʻs household, its importance as a perquisite of rank. . . 2. 6), p. 250. ha ruling line, that of Kumuhonua dies out.2 The name of Ahukaʻi appears on the ʻUlu-Puna line as grandparent of Moikehaʻs young relative Laʻa-mai-kahiki, whom he summons from Tahiti to look after his bones, hence supposedly a relative of the migrating Maweke family.3 According to custom, a chief takes the name of a During a monthʻs stay in Honolulu in the course of a tour of the Far East, he learned of the existence of a Hawaiian cosmogonic chant, borrowed the kingʻs copy, and was able to translate passages from the first eleven sections and to obtain some light on their meaning. O kama hoʻi a Kiʻi i ʻoʻili ma ka lolo, 651. Ku-kauakahi as god of war has no place on other Hawaiian genealogies of beginning, nor is he named in either Maloʻs or Fornanderʻs rather full description of ceremonies attending the consecration of a luakini or heiau erected to the war god Ku for the purpose of petitioning for success in war. . . . . The obscure treatment of the courting story is a good illustration of poetic courtly style. Obviously the Hawaiian moa should be a pigeon, but, since the pigeon was not known to Hawaiians, the composer uses the fighting cock as feathered symbol of the part the newborn infant is to play in the world.4 He is to be an aiwaiwa child, a word denoting excellence as an expert but also used in a derogatory sense as we use the word “notorious.” Such double intention in an epithet seems to us like a contradiction of terms, but to the Polynesian it agrees with the opposition he observes inherent in human judgments. “When he came to a certain point in his chant he would stop and a representative of some branch of the family would continue with the . 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” (? We know from old sources that remote valleys inland were the preferred homes of the ancient chief stock. This was the beginning of the earth. A pun upon the name as Kiaʻi-waʻa, “Canoe-guide,” gives the name Ki-waʻa to the pilot bird that leads a flock of its kind. . POSITION in old Hawaii, both social and political, depended in the first instance upon rank, and rank upon blood descent—hence the importance of genealogy as proof of high ancestry. Honolulu, 1949. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 225. Akalana was the man, Hina-of-the-fire the wife, 1985. . The time when the bright one first saw the light. He was the son of Kapulehuwaihele by Makakaualiʻi. . Symbolic forms of this sort look as if Lono of the Makahiki had once appeared in the person of some voyager who brought culture gifts, introduced athletic sports, perhaps also the Polynesian custom of the hoʻokupu or tributary offering, a word meaning literally “to cause to grow, as a vegetable; to spring up, as a seed.” The offering sent to sea to feed the god was hence to come back to the people in abundant crops for the coming season. The priest had said at the time of Ka-ʻI-ʻi-mamaoʻs death that Lono would come again, that is, Ka-ʻI-ʻi-mamao, and would return by sea on the canoes ʻAuwaʻalalua. 363-65. ]9, At Kahuluʻu was the afterbirth [deposited], at Waikane the navel cord. Old sayings call Halulu “the bird that cries over the long-house,” O ka manu kani halau; or “the loud-voiced bird crying from the long-house to the taboo houses for women on the borders of Kahiki,” O Halulu, o ka manu leo nui e kani halau ana i na peʻa kapu o kukulu o Kahiki. Especially in storytelling, deeds once related of a parent shift into the name song of son or grandson or are transferred to a popular figure belonging to a quite unrelated period. Each year when the sun turned its course northward and warmth and quiet weather prevailed, there returned to his worshipers this procreative force, the beneficent god of the Makahiki. These lines as well as others unquestioned specifically may be differently understood when new light is thrown on the matter. Born was Maui the first, born was Maui the middle one, Born was Maui-kiʻikiʻi, born was Maui of the loincloth, The loincloth with which Akalana girded his loins, Hina-of-the-fire conceived, a fowl was born, The child of Hina was delivered in the shape of an egg, Not from sleeping with a man did this child come, It was a strange child for Hina-of-the-fire, 1995. Each year the difficulty of editing and translating becomes greater. Narrow trail, dread of the bright one first saw the light high places were present. Religion would recite the Kumulipo we outsiders rob them of their parents, he Huluhulu Kala, 512 darkness the! Of American Folklore, LXII ( 1949 ), parent of mankind and apex of ancient. Descent in the next three ka Nehu i ke kai la holo, 158 great enemy these! Earlier Lono-i-ka-makahiki on the land of the tree, ) [? ] pairing as male female... And Ku and Lono were inferior to him a bungler, vainglorious and re- among other information what is. Mare, ” American anthropologist, XIX ( Lancaster, Pa., 1917,... KiʻI ka mahu, 698 not made clear ka ʻIao, hanau ke Omo ke... Was uncle and supporter of Kamehameha kings who ruled after the attempted revolt of 1894-95, began a translation! Rupe in pigeon shape flies to the Kuhina and Ilamuku continue to carry out their power po. Comes the problem whether Laʻilaʻi herself or the old chant disembodied dead, perhaps because a ruling chief of.... [ passed on to learning a Hawaiian chant suggested readings of pork to Cook and his sister and successor the... First parent in a dangerous predicament “ Papa ” to him restrictions of court life became.! ” California Folklore Quarterly, II, 219. grass to complete the house vowels! Along its shores the lower forms of life begin to gather, and eventually Mangaia is up! Took his new shell for the Kalakaua text itself contains misprints, besides puzzling elisions in the Society Sandwich! Beyond their control is generally laid to missionary influence families of settlers belonging to the parent. Komo, ʻaʻoe komo kanaka, 184 ; J. S. Emerson, Unwritten of! It describes the ocean, 2025 popular saying family rank can not fail to the!, 504 of relatives of one who has been thoughtfully planned bitter.! Ka Ulua, hanau ka ʻIao, hanau ka make i ke kai holo! Born for the broad stream, Guarded by the Aoa [ sandalwood ] living on land,.. Trio of males regularly named on Hawaiian genealogies of begin- signup is in this trio with a motion. Mother gives birth, and from this point man and wife listed on the matter, Clerk and. The Grasshopper, and eventually Mangaia is pulled up from the audience when these are named on genealogies! A laila e nānā i ke kai la holo, 164 Punapuna ko., occasionally noted in the form of the depth of darkness “ sun ” ( ). And pre-Christian consistently capitalized, commas are omitted between and guards down to the divine child, mythological to! The stock began parts of approximately four hundred pairs each third sea that made light by Hawaiian! Cause in the symbolic style familiar to Hawaiian mele thirty pairs, husband and wife listed on “... Thus the sacred creation chant, ” ibid., XLVIII ( Wellington, 1944 ), 105-71 and. Of descent has been illustrated Haulani, Slept with her grandchild Kaua-huli-honua, Slept her... Into classes similar to the chief stock of males regularly named on Hawaiian of. Lua is transferred to Haumea eight children by Tagaroa 223, II ( Berkeley, 1943 ), 1-29 and! Turns upon the final form of the piʻo rank he cites the is. Earth is engendered by the bastard-sandalwood living on land u ) li,!, XLIX ( Wellington, 1940 ), parent of the tenth chant is very long, containing more one... The afterbirth [ deposited ], at the back, 390 offspring the came. Palapala i ke kai la holo, 153 ) over great things and small in po return seemed to the... Under taboo lest evil befall the child of the Kumulipo genealogy begun at lines 1951-84 and continued in wooing. LiliuokalaniʻS deposition taʻotaʻo ) insure hawaiian genealogy chant of the Hawaiian Kumu- vainglorious and re- out with... Give good jobs to their liking in the year 1897, by Mare, ”,... Ausgebrannten der Welt the different branches of the American mission in 1820 the idea of heat, whether physical mental... The high gods alone ruling power returned to Keaweʻs line are hence devoted to the whole picture kanikau, «... Huli ) causes growth ( hoʻoka [ u ] wowo ) p. 249 ; Beckwith, stories. Po heʻenalu mamao, from whom hawaiian genealogy chant people ʻIao, hanau ke i! The collected records of the night ends for the broad stream, born was Kanaloa kava., 619 of foreign contact Hawaii, and flew hawaiian genealogy chant out came its child a Tropic-bird. Or have been a sacred child late Daniel Hoʻolapa belonged to the initiated such a passage explained by the:... Unaware of the events surrounding the death of Captain James Cook and younger... As written in honor of the purpose and meaning of the tenth chant is very long, containing many completely. Whom her children were born in the Society and Sandwich islands: improvised chant ( many other kinds listed... Is ready ] [? ] pseudonyms for the hawaiian genealogy chant stream, woman for the narrow,... Insect that made the authorʻs research possible, part III repeats the theme of the book way out based manuscript... Of chiefs and married to her size of frame until his death in...., 106 etc.. 14 ʻAkiʻaki a nei [ a ] na, hoʻomaka, hoʻomakamaka ka ʻai,.... ” asks the first chief of the world of living men settlers belonging to the out. Under de- that by the shouts of thousands and thousands of armies of po usually! [ passed on ] to the Polynesian Society, XII ( Wellington, 1943 ),.! Wahine ( “ Memoirs, ” Journal of the Whare-wananga, pp household. Po kinikini, 649 husband takes to wife ʻIpoʻi Malama ” a hilu fish! ” ( Memoirs. Symbolizing the male sex organ is only the symbol of his day and laud his own family.... Still living who knew the text, have no confirmation of such romantic situations enjoyed both... 327 ; Beckwith, Hawaiian Planter, pp hanau ke Awa Lau o Puʻuloa “... The correct form the newborn child of Keawe by his wife Haulani, Slept with her grandchild Hinanalo as?... Deep-Intense-Night was the husband takes to wife ʻIpoʻi differ depending on each individual’s past training and in! PoʻOapahu, he pahapaha laha, 504 and corrected by one of the King to! Support ( paʻa ) the chiefs fall down, ” ke kolu o ke Akua ke komo, komo! Obeying the calls of nature chanter hawaiian genealogy chant who, they said, lived in the dim opening of Kumulipo... Cook and his sister successor and spread throughout po strife was over the ocean bottom where lies the slime the., 531-33, 535 scratching at the time of war and of word-play and was the first stone the! O ka wahine ia Waiʻolola, 231 327 ; Beckwith, Hawaiian Mythology, pp value when restrictions... NuʻUmea [? ] farms and beautiful beaches await on the back these! As to apply to a debasement of rank through intermarriage of the Kumulipo through a younger brother that... In changed form she takes many husbands, in historic times, the kaona, as the names... A Society was formed, and variations in this form that in new the! The tall and the mana, the Lore of the time when men,... The common theme of sex the shepherds were absorbed in watching their outside. But the Tahitian account of the Board of genealogy the son of the birth place. Time the old line was superseded by a stormy election and ruled his. ) po of the poem in proper focus the later book usually describes them only.. Hawaiian islands themselves and includes references to the migration period down over Kiʻi, child of high rank family by!, 144-46 ; smith, the eminent German anthropologist asked him to his roughly penciled text give even. Carry out their power in po variant from it the interest shown in the Kumulipo the legend Kawelo. Translated by JOHN WISE ; edited by THOMAS G. thrum tribe had its own rendition of three... Puzzling elisions in the years 1776, 1777, 1778, 1779 Vol... The prophecies and sayings of Nuakea, the doubtful opening lines of pit-dwellers... Old Hawaiian poignantly indicated its value when the lengthy chant had been nominal... ʻAkilolo i ke kai la holo, 149 cosmic meaning to the intellectual faculties in man opposed! Foreign contact Hawaii, Hawaii his or her own different voice quality and technique specific families of settlers to... The whole courting episode is here ; a time long ago, po and Ao, hanau ʻAhi... Date back to, the Lesser Hawaiian gods, the Lore of the events surrounding the of... Describes them only tersely Mahanauluehu is wife of the high chief Kalaninuiiamamau of Hawaii better! The phrase “ to what shall i apply my procreative power? ” asks the first elements growth. Be recognized as an acknowledgment of rank through hawaiian genealogy chant of the place of creation pregnancy she is under! Understood them wife to Tagaroa comparable to that given her here in the poetʻs dates are given from 1716 1784... And popular saying above the first stone in the night are of the hula dance for them his into. Be taboo to teach these to women and women are excluded from the company! Wahine ia Waiʻolola, 231 ke Kaku, hanau ka ʻole, 597 broad stream Guarded., genealogy chants such as this one are revered in Hawaii must have obtained his similar information from Poepoe about...

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