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Hyde, D. How shall we for such coincidences? Take, for instance, the Hawaiian of the Creation.
In worship the reverence due was expressed speeed such epithets as Hi-ka-po-loa, Oi-e, Most Excellent, etc. By an act of their will these gods dissipated or broke into pieces the existing, surrounding, all-containing po, night, or chaos. By this act light entered into space.
They then created the heavens, three inas a place to dwell in; and the earth to be their footstool, he keehina honua a Kane. Next they created the sun, [ 16 ]moon, stars, and a host of angels, or spirits—i kini kukuihael minister to them. Last of all they created man as the model, or in the likeness of Kane. The body of the first man was made of red earth—lepo ula, or alaea—and the spittle of the gods—wai nao.
His head was made of a whitish clay—palolo—which was brought from the four ends of the world by Lono. When the earth-image of Kane was ready, the three gods breathed into its nose, and called on it to rise, and it became a living being. Afterwards the first woman was created from one of the ribs—lalo puhaka—of the man while asleep, and these two soeed the progenitors of all mankind.
They are called in the chants and in various legends by a large of different names; but the most common for the man was Kumuhonua, and for the woman Keolakuhonua [or Lalahonua]. The animals specially mentioned in the tradition as having been created by Kane were hogs puaadogs iliolizards or reptiles moo. Kkuihaele this legend the [ 17 ]man is called Wela-ahi-lani, and the woman is called Owe.
It was situated in hawaij large country, or continent, variously called in the legends Kahiki-honua-kele, Kahiki-ku, Kapa-kapa-ua-a-Kane, Molo-lani. Among other names for the primary homestead, or paradise, are Pali-uli the blue mountainAina-i-ka-kaupo-o-Kane the land in the heart of KaneAina-wai-akua-a-Kane the land of the divine water hawaiii Kane. The tradition says of Pali-uli, that it was a sacred, tabooed land; that a man must be righteous to attain it; if faulty or sinful he will not get there; if he hawaij behind he will not get there; if he prefers his family he will not enter Pali-uli.
The priests of the olden time are said to have held that the tabooed fruits of these trees were in some manner connected with the trouble and death of Kumuhonua and Lalahonua, the first man and the first woman. Hence in the ancient chants he is called Kane-laa-uli, Kumu-uli, Kulu-ipo, char fallen chief, adlt who fell on of the tree, or names of similar import.
These spirits, or a of them, disobeyed and revolted, because they were denied the awa; which means that they were not permitted to be worshipped, awa being a sacrificial offering and of worship. These evil spirits did not prevail, however, but were conquered by Kane, and thrust down into uttermost darkness ilalo loa i ka po.
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The chief of these spirits was called by some Kanaloa, by others Milu, the ruler of Po; Akua ino; Kupu ino, the evil spirit. Other legends, however, state that the veritable and primordial lord of the Hawaiian inferno was called Manua. The inferno itself bore a of names, such as Po-pau-ole, Po-kua-kini, Po-kini-kini, Po-papa-ia-owa, Po-ia-milu.
Milu, according to those other legends, was a chief of superior wickedness on earth who was thrust down into Po, but who was really both inferior and posterior to Manua. This inferno, this Po, with many names, one of which remarkably enough was Ke-po-lua-ahi, the pit of fire, was not an entirely dark place.
There was light of some kind and there was fire. The legends further tell us that when Kane, Ku, and Lono were creating the first man from the earth, Kanaloa was present, and in imitation of Kane, attempted to make another man out of the earth.
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When his clay model was ready, he called to it to become alive, but no life came to it. With the Hawaiians, Kanaloa is the personified spirit of evil, the origin of death, the prince of Po, or chaos, and yet a revolted, disobedient spirit, who was conquered and punished by Kane. The introduction and worship of Kanaloa, as one of the great gods in the Hawaiian group, can be traced back only to the time of the immigration from the southern groups, some eight hundred years ago.
In the more ancient chants he is never mentioned in conjunction with Kane, Ku, and Lono, and even in later Hawaiian mythology he never took precedence of Kane. The Hawaiian legend states that the oldest son of Kumuhonua, the first man, was called Laka, and that the next was called Ahu, and that Laka was a bad man; he killed his brother Ahu. The genealogy of Kumuhonua gives thirteen generations inclusive to Nuu, or Kahinalii, or the line of Laka, the oldest son of Kumuhonua.
The line of Seth from Adam to Noah counts ten generations. The second genealogy, called that of Kumu-uli, was of greatest authority among the highest chiefs down to the latest times, and it was taboo to teach it to the common people. This genealogy counts fourteen generations from Huli-houna, the first man, to Nuu, or Nana-nuu, but inclusive, on the line of Laka.
The third genealogy, [ 20 ]which, properly speaking, is that of Paao, the high-priest who came with Pili from Tahiti, about twenty-five generations ago, and was a reformer of the Hawaiian priesthood, and among whose descendants it has been preserved, counts only twelve generations from Kumuhonua to Nuu, on the line of Kapili, youngest son kukuiuaele Kumuhonua. When the flood subsided, Kane, Ku, and Lono entered the waa halau of Nuu, and told him to go out. He did so, and found himself on the top of Mauna Kea the highest mountain on the island of Hawaii.
He called a cave there after the name of his wife, and the cave remains there to this day—as the legend says in testimony of the fact. Other versions of the legend say that Nuu landed and dwelt in Kahiki-honua-kele, a large and extensive country.
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As he looked up he saw the moon in the sky. Then Kane descended on the rainbow and spoke reprovingly to Nuu, but on of the mistake Nuu escaped punishment, having asked pardon of Kane. In the tenth generation from Nuu arose Lua-nuu, or the second Nuu, known also in the legend as Kane-hoa-lani, Kupule, and other names. The legend adds that by command of his god he was the first to introduce circumcision to be practised kukuihaeoe his descendants.
He was the father of Ku-nawao by his slave-woman Ahu O-ahu and of Kalani-menehune by his wife, Mee-hewa. Another says that the god Kane ordered Lua-nuu to go up on a mountain and perform a sacrifice there. Lua-nuu looked among the mountains of Kahiki-ku, but none of them appeared suitable for the purpose. Then Lua-nuu inquired of God where he might find a proper place. This oldest son is represented to have been the progenitor of the Kanaka-maoli, the people living on the mainland of Kane Aina kumupuaa a Kane : the youngest was the progenitor of the white people ka poe keo keo maoli.
This Lua-nuu like Abraham, the tenth from Noah, also like Abrahamthrough his grandson, Kini-lau-a-mano, became the ancestor of the twelve children of the latter, and the original founder of the Kkukuihaele people, from whom this legend makes the Polynesian family descend.
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Sheldon Dibble, in his spees of the Sandwich Islands, published at Lahainaluna, ingives a tradition which very much resembles the history of Joseph. They were all the children of one father, whose name was Waiku.
Waikelenuiaiku was much beloved by his father, but his brethren hated him. On of their hatred they carried him and cast him into a pit belonging to Holonaeole. The oldest brother had pity on him, and gave charge to Holonaeole to take good care of him. Waikelenuiaiku escaped and fled to a country over which reigned a king whose name was Kamohoalii.
There he was thrown into a dark place, a pit under ground, in which many persons were confined for various crimes. Whilst confined in this dark place he told his companions to dream dreams and tell [ 23 ]them to him. The night following four of the prisoners had dreams. The first dreamed that he saw a ripe ohia native appleand his spirit ate it; the second dreamed that he saw a ripe banana, and his spirit ate it; the third dreamed that he saw a hog, and his spirit ate it; and the fourth dreamed that he saw awa, pressed out the juice, and his kkuuihaele drank it.
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The first three dreams, pertaining to food, Waikelenuiaiku interpreted sped, and told the dreamers they must prepare to die. The fourth dream, pertaining to drink, he interpreted to ify deliverance and life. The first three dreamers were slain according to the interpretation, and the fourth was delivered and saved. Afterward this last dreamer told Kamohoalii, the king of the land, how wonderful was the skill of Waikelenuiaiku in interpreting dreams, and the king sent and delivered him from prison and made him a principal chief in his kingdom.
He oppressed the Menehune people. Their god Kane sent Kane-apua and Kaneloa, his elder brother, to bring the people away, and take them to the land which Kane had given them, and which was called [ 24 seped aina kn a Kane, or Ka one lauena a Kane, and also Ka aina i ka haupo a Kane. The people were then told to observe the four Ku days in the beginning of the month as Kapu-hoano sacred cat holy daysin remembrance of this event, because they thus arose Ku to depart from that land.
Their offerings on the occasion were swine and goats. The legend further relates that after leaving the land of Honualalo, the people came to the Kai-ula-a-Kane the Red Sea of Kane ; that they were pursued by Ke-alii-waha-nui; that Kane-apua and Kanaloa prayed to Lono, and finally reached the Aina lauena a Kane. Being told by her friends adu,t Haena that there would not be daylight sufficient to climb the pali precipice and get the body out of the cave in which it was hidden, she prayed to her gods to keep the sun stationary i ka muli o Hea over the brook Hea, until she had accomplished her object.
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The prayer was heard, the mountain was climbed, the guardians of the cave vanquished, and the body recovered. But a larger and better acquaintance with Hawaiian folk-lore has shown that though the details of the legend, as interpreted by the Christian Hawaiian from whom it was received, may possibly in some degree, and unconsciously to him, perhaps, have received a Biblical coloring, yet the main facts of the legend, with the identical names of persons and places, are referred to more or less distinctly in other legends of undoubted antiquity.
The native who acted as assistant in translating the history of Joseph was forcibly struck with its similarity to their ancient tradition. Neither is there the least room for supposing that the songs referred to are recent inventions. Some of them have their date in the reign of some ancient king, and others have existed time out of mind. It may also be added, that both their narrations and songs are known the best by the very oldest of the people, and those who never learned to read; whose education and training were under the ancient system of heathenism.
One is, that during the time of the Spanish galleon trade, in the sixteenth and seventeenth centuries, between the Spanish Main and Manila, some shipwrecked people, Spaniards and Portuguese, had obtained sufficient influence to introduce these scraps of Bible history into the legendary lore of this people On this fact hypothesis I remark that, if the shipwrecked foreigners were educated men, or only possessed of such Scriptural knowledge as was then imparted to the commonality of laymen, it is morally impossible to conceive that a Spaniard of the sixteenth century should confine his instruction to some of the leading events of the Old Testament, and be totally silent upon the Christian dispensation, and the cruciolatry, mariolatry, and hagiolatry of that day.
And it is equally impossible to conceive that the Hawaiian listeners, chiefs, priests, or commoners, should have retained and incorporated so much of the former in their own folk-lore, and yet [ 27 ]have utterly forgotten every item bearing upon the latter. In regard to this second hypothesis, it is certainly more plausible and cannot be so curtly disposed of as the Spanish theory So far from being copied one from the other, they are in fact independent and original versions of a once common legend, or series of legends, held alike by Cushite, Semite, Turanian, and Aryan, up to a certain time, when the divergencies of national life and other causes brought other subjects peculiar to each other prominently in the foreground; and that as these divergencies hardened into system and creed, that grand old heirloom of a common past became overlaid and colored by the peculiar social and religious atmosphere through which it has passed up to the surface of the present time.
And so would the legend of Naulu-a-Mahea, The Hawaiian legend makes the three great gods, Kane, Ku, and Lono, evolve themselves out of chaos The order of creation, according to Hawaiian folk-lore, was that after Heaven and earth had been separated, and the ocean had been stocked with its animals, the stars were created, then the moon, then the sun.
Highest antiquity is claimed for Hawaiian traditions in regard to events subsequent to the creation of man. The close connection between the Hawaiian and the Marquesan legends indicates a common origin, and that origin can be no other than that from which the Chaldean and Hebrew legends of sacred trees, disobedience, and fall also sprang. The serpent of Genesis, the Satan of Job, the Hillel of Isaiah, the dragon of the Apocalypse—all point, however, to the same underlying idea that the first cause of sin, death, evil, and calamities, was to be found in disobedience and revolt from God.
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They appear as disconnected scenes of a once grand drama that in olden times riveted the attention of mankind, and of which, strange to say, the clearest synopsis and the most coherent recollection are, so far, to be found in Polynesian traditions. It is probably in vain to inquire with whom the legend of an evil spirit and his operations in Heaven and on [ 30 ]earth had its origin.
Notwithstanding the apparent unity of de and remarkable coincidence in many points, yet the differences in coloring, detail, and presentation are too great to suppose the legend borrowed by one from either of the others. It probably descended to the Chaldeans, Polynesians, and Hebrews alike, from a source or people anterior to themselves, of whom history now is silent.