Passages still doubtful to myself and my Hawaiian helpers I follow with parenthetical question marks. Kupihea reasoned from the flow of water preceding childbirth that water must be the medium through which the god of generation “works.” Whether this idea of water as the original fructifying element was traditional or was Kupiheaʻs own idea I do not know. Wakea was jealous, tried to brush it away, Thrust away the cock and it flew to the ridgepole. Man for the narrow stream, woman for the broad stream, Born is the Weke [mackerel] living in the sea, Guarded by the Wauke plant living on land, 238. Of their general contents he writes: “In the usual cryptic manner of these compositions, they go back to the beginning of all things, and then trace the origin of the new born to the gods and thence through ancestors to the migration.”, In form and spirit as well as in content the chants resemble those of the Kumulipo. Born is the male for the narrow stream, the female for the broad stream, Born is the turtle [Honu] living in the sea, Guarded by the Maile seedling [Kuhonua] living on land, 419. 3. HAWAIIAN ACCOUNTS OF CREATION . From the blood and afterbirth born of the union with the reincarnated goddess come the spawn of fish in March and the jellyfish of the sea. . OTHER POLYNESIAN ACCOUNTS OF CREATION . . . everything was shaky, trembling and destitute, bare (naka, ʻolohe-lohe); nothing could be distinguished, everything was tossing about, and the spirits of the gods were fixed to no bodies, only the three above gods had power to create heaven and earth. To a chief of the Mahi family she bore that Alapaʻi who rose in rebellion against the sons of Keawe and ruled wisely over their lands during the nonage of their sons. The child in all three cases would be of the niaupiʻo class but entitled to different degrees of veneration in the form of taboos. Kiwalaʻo fell in battle. . Wahieloa was the man, Hoʻolaukahili the wife, 2070. In Hawaii, a prayer at the launching of a canoe names both gods, Kane as god of the forest from which the tree was cut, Kanaloa as god of the element over which the canoe must travel. 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. . ISBN 0-8248-0771-5. . In this epilogue, out of a world crowded with bird life on sea and land, the poet seems to reconstruct the migration period that brought successive waves of settlement to Hawaii, a period ending hundreds of years before. referred to a lullaby that Kawena Pukui remembers her grandmother singing, Toss, toss, hush THE REFRAIN OF GENERATION . . xxv. 343-51. . WILLIAM WYATT. 4), pp. Man for the narrow stream, woman for the broad stream, Born is the Laumilo eel living in the sea, 220. Certainly it includes much that is ancient and pre-Christian. 79-93. begins the young chiefʻs name song. . Hanau ke Poʻowaʻawaʻa, he waʻawaʻa kona, 503. . . . “Arenʻt you a hilu fish!” (He hilu no paha oe!) Maui-of-a-Thousand-Tricks: His Oceanic and European Biographers. pairs, parts of a compound name often separated without hyphens. . 1. Not speculative philosophy about how the world came to be must have inspired the poetic symbolism. They reproduced, separated, and spread throughout Po. The water was made to be a nest that gave birth and bore all things in the womb of the deep. Hanau ka ʻOʻo, hanau ka ʻAkilolo i ke kai la holo, 171. Cabochard by Gres is a Leather fragrance for women.Cabochard was launched in 1959. . This Hina is the “Underseas-woman” or “Woman-born-below” (Wahine-lalo-hana[u]) of myth, who nibbles the bait from a chiefʻs fishhooks and is lured to shore by the same trick of the images; to whom her brother brings the stars and moon for food, or, in another version, whose family overwhelms the land with a flood to avenge her abduction. Bishop Museum, for her unfailing helpfulness as interpreter and for her sound advice on questions of detail. STOKES, JOHN F. G. “An Evaluation of Early Genealogies Used for Polynesian History,”. 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. ological, and the intricacies of the mythology itself and the complex problems relating to it. In 1897 she not only translated the entire poem into English, but also explained many of its allusions as she understood them. Perhaps the myth of drawing the sun from its underworld hole in order to lighten a darkened world, told in Hawaii of the famous demigod Kana, was. Lists of names, even those of plants and animals, I have regularly capitalized for emphasis. At the time of foreign contact Hawaii, too, counted its stock from Wakea and Papa as the official parent-pair. We exercise the same suzerainty over the Mattiaci; for the greatness of Rome has spread the awe of her empire even beyond the Rhine and the old frontiers. Translators generally refer the lines to the coming of Laʻa, presumably the Laʻa-from-Kahiki of traditional fame. Parts are undoubtedly omitted or altered from their original form. 1. V. CAPTAIN COOK AS LONO . Man for the narrow stream, woman for the broad stream, Guarded by the Nene [goose] living on land, 353. ], 2060. . name song, are, however, exceptions. . The voice was to be brought out with strength [haʻanoʻu] and so held in control [kohi] that every word would be clear.” Such a feat of memory as must have been involved in the composition and recitation of a sacred chant like the Kumulipo was hence common to the gifted expert in Polynesia. “The Deep-intense-night was the darkness out of which. A discreet form of compliment in praising a pretty infant, since open admiration was not only in bad taste but might bring bad luck, was to call him a hilu fish. . . Malo, p. 320; Kepelino, Appendix, pp. New. It was also a means of power to the priesthood. In reconstructing the history of the modern adulterations, Barrère has contrasted them with the Kumulipo, which she has called “the keystone of truly Hawaiian concepts of origins” (The Kumuhonua Legends [Honolulu: Bishop Museum Press, 1969], p. 2). The coconut tree is, of course, to be understood here as a phallic. In any case, a virgin wife must be taken in order to be sure of her childʻs paternity, hence the careful guarding of a highborn girlʻs virginity until her first child was born. 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. His worship was mild, without human sacrifice such as belonged to the severer worship of the war god Ku. Hanau ka Ulua, hanau ka Hahalua i ke kai la holo, 164. 3. THE DEDICATION . . . Along its shores the lower forms of life begin to gather, and these are arranged as births from parent to child. . Ka-ʻI-ʻi-mamao was the correct name. White, I, 131-32, 144-46; Smith, The Lore of the Whare-wananga, pp. It at last burst and produced three layers superimposed one below propping two above. As a cosmographic term it describes the ocean bottom where lies the slime (walewale) out of which life emerges. good from the point of view of the link with wela of the first line but ignored in translation, where the line reads: In lines seven and eight the word kumu is translated by “reason” in place of the usual “source” or “beginning,” and the lines are written with inverted commas as if quoting a popular saying. 156, 157; Handy and Pukui, Hawaiian Planter, pp. . Malo, pp. . . They satisfy an imperative law of poetic composition common to Hawaiian as to early Greek song masters, where witness the reproach leveled at Pindar by his lady critic for omitting such allusions from his first eulogistic verses and her later sharp warning, upon his attempting to correct this fault, “to, sow with the hand, not with the bag.” Pimoe is a shape-shifting being of uncertain sex, for whom in her feminine form legendary heroes go fishing. But his elders must have interfered; the box disappeared before the test was completed.2. The Hawaiian genius for quick transition of thought, piling up suggested images without compulsion of persistency to any one of them, makes it difficult to translate consistently, or, indeed, with any conviction, the three troublesome lines following the reference to the flight of the soul to the assembly place of the dead at Malama. In later years, the chant which the priests had recited was identified by Queen Liliuokalani of the Hawaiian monarchy as the cosmogonic and genealogical prayer, the Kumulipo (“Beginning-in-deep-darkness”). O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 207. In the year that Beckwithʻs study of the Kumulipo appeared I wrote an extensive review of it for the Journal of American Folklore (vol.
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