xxv. 1. . Ka ʻiliʻili hua ʻohiʻa, hua ʻole o ka uka, 563. 2. The lady Alapaʻi the queen identifies with the child of Ka-ʻI-ʻi-mamao by his own daughter, “a woman chief of the highest rank then at Koko, Oahu.” The alliance had earned for the chief the joking sobriquet of “Wakea” in allusion to the myth that the original ancestor of the race was child of the Sky-god Wakea by the daughter born to him by the Earth-mother Papa, but this does not appear to have been one of the “evil deeds” for which the chief was banished, such unions seeming to have been accepted among persons of rank. .,” and Emory calls this “a wide-spread and ancient Tuamotuan teaching . 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. There was only darkness (pouli), therefore it was called Deep-intense-night and Long-night. . This prayer chant which belonged to her family traced the family's divine origin by genealogical pairs through great rulers, heroes, and primary gods back to the first spark of life in the universe. Mangaian Society (Bernice Pauahi Bishop Museum Bull. Their relation is not clear with a class of powerful wrestlers, also called ʻOlohe, who, contrary to the custom of the long-haired native warrior, cropped their hair and oiled the body to escape the clutch of an opponent and would lie in wait at strategic points along a trail to attack unwary travelers. Names thus become interchangeable. .” Every first-born of a ruling chief took, to quote Fornander, the name Wakea: O Wakea ka inoa, o ke kumu aliʻi keia o Waloa, reads the text.1 The word Wa-loa I take to be a contraction of Waʻa-loa, “Long-canoe,” and the whole phrase, left untranslated in Fornander, to mean that he is “a male of the chief stock.” The canoe is, like the plant-stalk, a symbol in riddling speech of the male procreative organ. Palatable is the sacrifice for supplication [? 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. . Not that we should even attempt to identify historically the long lists of names that make up the genealogical portions of the Kumulipo. Nevertheless the description of style fits the Hawaiian to the letter and that of the content supplies a strong argument for Pokini Robinsonʻs view of the Kumulipo as based upon the progress of a child from birth to maturity. There is, some evidence for such a conclusion. To Kaulele tradition gives a rank above that of her half-brother and a corresponding place as co-ruler with him. HANDY, EDWARD S. C., and PUKUI. Changes from the text have been made only after careful comparison with variant texts or on the advice or with the approval of native interpreters. . 4, 5; cf. Only a contemporary audience acquainted with the facts in each case can be sure of this, nor can one be certain that the meaning for Kalakauaʻs day was the same as that at the time of composition, or that Kalakaua or another has not manipulated the text to suit his own purposes, as Kupihea thinks; or, even so, just what he and not Kupihea has read into particular passages. . So White enumerates the “acts” of Maui under the term patunga.5 The first contest is against his own kindred, those who seem to be guarding Hinaʻs virginity. Wellington, 1887. ——. The afterbirth of the child was thrown away, Hanau ka haluku, ka haloke, ka nakulu, ka honua naueue, Piʻi konikonihiʻa, piʻi na pou o Kanikawá, Make ke au kaha o piko-ka-honua; oia pukaua, Wakea i noho ia Haumea, ia Papa, ia Haohokakalani, hanau o Haloa, [Hanau] o Kapapa-pahu ka mua, Ka-po-heʻenalu mai kona hope noho, Hanau a iloko o Puʻukahonualani o Liʻaikuhonua, o kona muli mai, o Ohomaila, Hanau o Laumiha he wahine, i noho ia Kekahakualani, Hanau o Kahaʻula he wahine, i noho ia Kuhulihonua, Hanau o Kahakauakoko he wahine, i noho ia Kulaniʻehu, Hanau o Haumea he wahine, i noho ia Kanaloa-akua, Hanau o Kukauakahi he kane, i noho ia Kuaimehani he wahine, Hanau o Hikapuanaiea he wahine, ike [i]a Haumea, o Haumea no ia, O Haumea kino pahaʻohaʻo, o Haumea kino papawalu, O Haumea kino papalehu, o Haumea kino papamano, O Nuʻumea ka ʻaina, o Nuʻupapakini ka honua, O Wakea no ia, o Lehuʻula, o Makulukulukalani, Lewa ka pua o ka lani, Kaulua-i-haʻimohai, Lu ka ʻanoʻano Makaliʻi, ʻanoʻano ka lani, Lu ka ʻanoʻano a Hina, he walewale o Lonomuku, Kaulia aʻe i na waʻa, kapa ia Hina-ke-ka ilaila, O Mehani, nuʻu manoanoa o Kuaihealani i Paliuli, Kau i ka moku o Lua, o Ahu a Lua, noho i Wawau, Noho no i Kalihi i kapa i ka lihilihi o Laumiha, O kino ʻulu, o pahu ʻulu, o lau ʻulu ia nei, Moe keiki ia Kau[a]kahi, o Kuaimehani ka wahine, Moe moʻopuna ia Hinanalo, o Haunuʻu ka wahine, Moe moʻopuna ia Nanakahili, o Haulani ka wahine, Moe moʻopuna ia Wailoa, o Hikopuaneiea ka wahine, I hainá, eu, aiʻa, he wahine piʻi-keakea-e, Moe ia Kamole i ka wahine o ka nahelehele, ʻAʻohe hoʻi he kanaka o ka moe ana he keiki ka, Ukiuki Kia[ʻi]-loa ma laua o Kia[ʻi]-a-ka-poko, Kiʻi i ka pu ʻawa hiwa a Kane ma laua o Kanaloa, O ka ua aha o kaʻohe a Kane ma laua o Kanaloa, O ka lou [a]na o na moku e hui ka moana kahiko”, Hanau o Kawaukaʻohele, o Kelea-nui-noho-ana-ʻapiʻapi, he wahine, Hanau Laʻielohelohe, noho ia Piʻilani, [hanau Piʻikea], O Piʻikea noho ia ʻUmi, [hanau] o Kumalae-nui-a-Umi, Kumalaenui-a-ʻUmi ke kane, o Kumunuipuawale ka wahine, Kapohelemai ka wahine, he wohi aliʻi kapu, ka hoʻano, Ka ʻohiʻa ko, ke kuʻina o ka moku o Hawaii, Capitalization of the Prologue follows manuscript. O ke Akua ke komo, ʻaʻoe komo kanaka, 341. Both statements are highly conjectural. Much of the time he was engaged in government service. Tumu-po: sleeps below in the non-existence of the earth, The shell representing the night world, the Po, is divided in the chart into layers filled with easily recognizable outlines of plants, animals, and men, these last in prostrate position. 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. . The line is connected with II in text; I follow, “The Ukukoakoa [coral insect] gave birth to the Akoakoa [coral], The earth-raising insect gave birth to the angle-worm.”, Text and MS write without, Ku with, commas. IN THE fourth ode the birth of amphibious creatures is celebrated as “those of the sea take to the land.” Translators tend to read the lines according to their own theory of the relation of the passage to the history of life on earth. Paperback edition 1981 O ke Akua ke komo, ʻaʻoe komo kanaka, 172. We the Tikopia: A Sociological Study of Kinship in Primitive Polynesia. A Fornander note equates Lihauʻula, “a priest of greater renown than any other,” with Kanaloa. . Especially must genealogies be memorized by more than one reciter. A similar story tells of a surfing competition where jealous rivals concealed from the winner the ruling that a surfing chant proving his rank must be recited before a contestant would be permitted to beach his board after the race, and how he was saved from drowning only by the impromptu composition of an old retainer, the famous “Surfing Song of Naihe” still chanted to extol the waves of Kona that comb the surfing beaches of the young chiefʻs home.2 In both cases it is clear that the chief himself would have been helpless to recall his family chant or to improvise one for himself that would have met the severe standard of expert court composition. Auckland, 1885. dosing with the mint called ʻalaʻ alawainui, the Plectranthus australis of herbariums, the Hawaiian herb doctor prescribes the edible seaweed ʻaʻalaʻula known to science as Codium tomentosum or adherens and still to be had in Honolulu fish markets. The gods Kane and Kanaloa are rather regularly named in this trio with a third figure representing man. In the whole series she sees pictured the arrival of a train of followers of a chief bearing gifts to lay before the first-born child upon the occasion of his presentation to the family clan. Laʻilaʻiʻs affair in the “land of Lua” is a close parallel to Haumeaʻs and must belong to a common tradition, independently elaborated. 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. Lono-i-ka-makahiki was the name given to him by his mother at his birth. cept had any place in Polynesian cosmic philosophy. . . . Both have in almost every case been based upon manuscript readings or have been suggested or approved by these Hawaiian interpreters. . . Man for the narrow stream, woman for the broad stream, Born is the Opeope jellyfish living in the sea, Guarded by the Oheohe [bamboo] living on land, 461. 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. Queen Liliuokalani is more specific. confirmed by cosmogonic genealogies and chants which have survived” and not the result of “missionary teaching.” In schematic charts illustrating the progress of development of the world in its making, a primal pair represented by male and female phallic symbols lies at the base of the eggshaped shell out of which, as in Mangaia and Tahiti, life is thought of as emerging. . His mother sends him back to her own (or his fatherʻs) family for a wife, and his posterity replace the old stock on the line of ruling chiefs who carry on the family descent. Throughout there is mingling of narrative referring to incidents connected with the child, mythological references, and these meaningless phrases. hence the reverence with which Hawaiians approach nature, both animate and inanimate, filled as it is with powers beyond their control. The whole passage is to be understood, says Kupihea, as referring to the rise of the chief class under the figure of the sprouting taro plant, although the dictionary gives no clue to this symbolic use of the word haha. “Polynesian Story Composition,” Journal of the Polynesian Society, LIII (Wellington, 1944), 177-203. His relatives from foreign lands have taken over the wider ranges. New Haven, 1941. 56-62. A vivid description of natural scenes or activities, some mood of nature or inthrust of myth, may conceal an allusion recognized by the native listener but wholly misinterpreted by us of another culture who attempt translation. . Translated from the Hawaiian by DR. N. B. EMERSON; edited by W. D. ALEXANDER. 3. 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. Had the Kumulipo been better known in the 1870s even in the Hawaiian Islands and recognized with pride as a distinctive and outstanding expression of Hawaiian philosophy, it would, I believe, have been less possible, or psychologically less necessary, for two Christianized native Hawaiian scholars, Kepelino and Kamakau, to fashion, and have accepted, an amalgamation of native and Biblical narratives and genealogies. 347-49; Journal of the Polynesian Society, XII, 223, II. The preparation of the book occupied most of her time after her retirement from Vassar College in 1938. . According to Pokini, Hawaiians call the prayer used at each stage of a house-building the Pokinikini, the name here given to the parent of Kane in his reproductive energy, Kane of the Night-of-multitudes. The first four sections of the Ao period tell the story of Laʻilaʻiʻs relations with Kane the god and Kiʻi the man. kaona called the dominant characteristic of native art—the more deftly hidden, the more delightful to those who catch the application.3 The meaning of a separate passage must hence be referred for its interpretation to this double significance, often to the meaning of the chant as a whole, and this, as we shall presently see, is a subject for argument in the case of the Kumulipo even among Hawaiians themselves who are familiar to some extent with the requirements of old poetic style. Time is as yet sunless with a dull light. ——. he conjured forth (rahu) gods (atua), and they were born to him in darkness (i fanau i te po). Since in Hawaiian chants each line is, in general, complete in itself, I follow the usage of the text in omitting altogether end stops. In 1902 a native scholar of Kona district on the island of Hawaii, named Joseph Kukahi, printed in Hawaiian, together with other traditional lore, a text with commentary of the Kumulipo through the eighth section. O ke Akua ke komo, ʻaʻoe komo kanaka, 214. Liste de mes chants préférés avec écoute en ligne et paroles . Homère [4], Hésiode [3], Virgile [5] et Ovide [6] la considèrent, de par sa naissance, comme une déesse à part entière, ce qui ne semble pas avoir été le cas du reste de sa parentèle. At least it seems to me that Smithʻs translation of the word vananga in this connection by “oration” does not give the full implication. Voir plus d'idées sur le thème cycle 2, poesie, chant. in the Years 1776, 1777, 1778, 1779, Vol. Hanau ka Peʻa, ka Peʻapeʻa kana keiki, puka, 19. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 94. This breaks off at line 1840 with the birth of Wakea under the name of Pau-pani-a[wa]kea, “End-of-the-shutting-out-of-light.” Hawaiians call midday Awakea and the eulogistic title may herald the light of the midday sun when no shadow is cast and a magicianʻs power is greatest. Certainly the composer of this portion of the Kumulipo chant and the Mangarevan mythmaker must have drawn from a common source. Similarly a Tahitian chant called “Creation of Man” given to Orsmond by three different reciters between 1822 and 1833 shows Taʻaroa, after land, sky, and ocean have been filled with living things, consulting “Tu, the sacred one, Tu, the great artisan of Taʻaroa,” about filling “the room for man.” He “conjures up from below” (rahu ra i raro) the man Tiʻi. Voir la vidéo. The train of walruses passing by [? . THE POLYNESIAN CHANT 322-23. N. B. Emerson, “Biographical Sketch,” in Malo, pp. . . Not this chief or that was the unique god of the Makahiki. to quote the queen's rendering, are distinctly so directed. Man for the narrow stream, woman for the broad stream, Born was the Lipuʻupuʻu living in the sea, 94. In the case of the Kumulipo a number of such underlying meanings have been proposed, each sufficiently plausible in itself, but difficult of application in relation to the text as a whole. ], [Where] the night ends for the children [of night] [? Hanau ka Opelu, hanau ke Akule i ke kai la holo, 152. [At line 1710 of section twelve there are born Paliku and his younger brother ʻOlolo. . . O ke Akua ke komo, ʻaʻoe komo kanaka, 467. . MS Col. LI, TREGEAR, EDWARD. . It is not surprising that during the days that followed the successful attack against a god who had proved fallible to weapons, the old warrior advised putting to rout the whole expedition, while the young chief, who had acted as political head during the absence of his superior, remained friendly. Tradition tells also of war between Lihauʻula the elder and Wakea the younger son, after the death of their father has left Wakea landless, and of the eventual success of the younger.20, But may not the idea of opposition between the gods depend upon a more basic symbolism in the universal facts of human birth? . A fairy wife who sends her favorite son to seek a wife among her own kin in a land of deities is a popular theme in Hawaiian as well as South Sea family story cycles. . Historical accuracy just does not exist as we understand the term, and the painstaking toil of our own scholars in calculating dates far into the past from these oratorical recitations must certainly be abandoned as a case of virtue its own and only reward. [There follow some four hundred pairs, man and wife, to lines 1332-33, where a pair of brothers are named, Aliʻihonupuʻu the elder, Opuʻupuʻu the younger.