44 KANALOA, PO, GENEOLOGY

 Some think that the laau (law or tree) which caused the expulsion of the pair from the garden refers to these things. The garden, which is very sacred, goes by a multiplicity of names. It is the great white albatross of Kane that drove them out of the garden (Ka Aaia-nukea-nuia-Kane). Kumuhonua-mokupuni is the land to the eastward to which Kumuhonua retreats after he has broken the law, and he returns to Kapakapa-ua-a-Kane and is buried in a place called Kumu-honua-pu'u, which was afterwards called Ka-pu'u-po'okanaka (The hill of human heads)."

(c) Kepelino version. Kane as a triad, Kane, Kana (Ku), Lono, exists alone in the deep intense night which he has created, and brings about, first light, then the heavens, then the earth and the ocean, then sun, moon, and stars.' Kane existing alone chants:

"Here am I on the peak of day, on the peak of night. The spaces of air, The blue sky I will make, a heaven, A heaven for Ku, for Lono, A heaven for me, for Kane, Three heavens, a heaven. Behold the heavens! There is the heaven, The great heaven,
Here am I in heaven, the heaven is mine."

During the first five periods the heavens and earth are created and the sun, moon, and stars, and plants to clothe the earth. In the sixth period man is formed.

Kane, Ku, Lono, conceived as a single godhead, mold Kumuhonua, the first man, out of wet soil and he becomes living soil. They make him a chief to rule over the whole world and place him with his wife Lalo-honua in Ka-aina-nui-o-Kane (The great land of Kane), where they live happily until Lalo-honua meets the "Great seabird with white beak that stands fishing" (Aaianui-nukea-a-ku-lawaia) and is seduced to eat the sacred apples

6. For. Col. 6: 273-276. 6. 14-17.

KANE AND KANALOA 65

above the pool of Mauhili in the Waikomo stream in Koloa district where, on the cliff below, are two pointed rocks named Waihanau and Ka-elelo-o-kahawau." Two holes are pointed out Just below the road across Ohia gulch beyond Keanae on Maui where Kane dug his spear first into one hole and then into the other with the words, "This is for you, that for me." The water gushing from these apertures is called "the water of Kane and kanaloa." The gods land at Hanauma on Oahu and springs flow at various places where the two mix awa on their way to Waolani in Nu'uanu valley. In Manoa valley they see a pretty girl and both gods try to seize her. The attendant changes into a great rock in their path, a spring of water trickles where the girl stood, and over it lean two ohia trees, symbols of the gods. This is the spring called "Water of the gods," which was sacred to Kamehameha."

It was at the time of the migration of Kane and Kanaloa from Kahiki that the "stones of Kane" were set up and the "waters of Kane" were "brought forth from hills, cliffs, and rocks." Emerson quotes from Kauai a hula song composed in the popular question-and-answer repetitive form, beginning:

"A query, a question I put to you,
Where is the water of Kane ?" 

"At the Eastern Gate Where the sun comes in at Ha'eha'o (easternmost point of Hawaii), 

There is the water of Kane."

The stories of the spring-finding activities of the gods are not to be interpreted as alluding to the skill with which irrigation was applied to taro plantings in upland or in wet taro cultivation. The legends make no mention of such uses for the water springs which the gods caused to gush out of rocks. They simply express the mystery which even to an old Hawaiian today belongs to such a phenomenon. The native who

25. HAA 1907, 92. 26. Local information.
27. Green and Pnkmi, 112-116; Westervelt, Honolulu, 82-87; Bastian, HeUige Sage, 182-188; McAUister, Bid. 104: 162.

THE SOUL AFTER DEATH 155

...them to earth, where they accompanied the movements and watched over the destinies of their survivors," writes Ellis.so In every case, the reception the soul met after separation from the body depended upon his relations with his aurnakua. A person who has committed a sin against his aurnakua, says Malo, is exhorted to obtain pardon while he still lingers at Pu'u-ku-akahi (First stopping place) before being conducted to Ku-akeahu (Heaping up place) where he must make the final leap into the underworld called Ka-pa'a-heo (The final parting)." At the first point his aurnakua may succeed in bringing him back to life.

Milu is said to have been a chief on earth who, on account of disobedience to the gods, was swept down into the underworld at death and became its ruler. Both Kahakaloa on Maui and Waipio on Hawaii claim him as chief; Kupihea says that the Kahakaloa story is the older and the Waipio \ Milu story is patterned after it. According to the Waipio story, Wakea in his old age retired to Hawaii and lived at Waipio, and at his death he descended to the "Island-bearing land"  (Papa-hanau-moku) beneath the earth and founded a kingdom there. Milu succeeded him as chief in Waipio and after Milu's death, due to disregard of the tapu set upon him by the god, Milu became associated with Wakea in the rule of the underworld. In the Kumu-honua legend Milu sets himself up against Kane and is thrust down with his followers "to the uttermost depths of night" (i lalo lilo loa i ka po). The name of Kanaloa is sometimes associated with this opposition to Kane and the quarrel said to be because awa was refused to Kanaloa and his followers." Others call Manua the original lord of the underworld of the dead. Manua is said to be brother to Wakea and Uli and is spoken of in the chant of Nu'u as "the mischief maker."

Entrance into the pit of Milu (Lua-o-Milu) is at a cleft on some high bluff overlooking the sea or in the edge of a valley wall, and a tree serves as the roadway by which the soul takes its departure. One such entrance is at Kahakaloa on the

80. Tour, 107. 81. Malo, island note. 82. For. Col. 6: 268. 88. Ibid. 887; Kalakana, 48.

HAUMEA

THE mysterious figure of Haumea in Hawaiian myth is identified, now with Papa the wife of Wakea, who lived as a woman on earth and became mother of island chiefs and ancestress of the Hawaiian people; now with La'ila'i, the woman born with the gods Kane and Kanaloa and the man Ki'i; again with the fire goddess Pele who sprang from the sacred thighs of Haumea. Myths connected with her name tell of her as a goddess from Nu'umealani who has power to change her form and to alter her appearance from youth to age or from age to youth through the possession of a marvelous fish-drawing branch called Makalei; and these, like the stories of Papa, are localized upon Oahu.

Of La'ila'i, Malo writeS,1 "In the genealogy called Kumulipo it is said that the first human being was a woman named La'ila'i and that her ancestors and parents were of the night (he po wale no), that she was the progenitor of the (Hawaiian) race.

"The husband of this La'ila'i was named Kc-alii-wahi-lan~ (the king who opens heaven) ; . . . he was from the heavens ; . . . he looked down and beheld a beautiful woman La'ila'i, dwelling in Lalowaia; . . . he came down and took her to wife, and from the union of these two was begotten one of the ancestors of this race."

The Kumulipo places the advent of La'ila'i, Kanc, Ki'i, and Kanaloa in the eighth era and there follow the names of "Vast expanse of damp forest" and "The long-lived man of the two branches of chiefs," called "First chief of the dim past dwelling in the cold upland," whose genealogy extends to the eleventh era and ends with the death of Ke Aukaha Opiko-ka-honua (Navel of the earth) [who is perhaps Kauakahi]. The passage runs (as interpreted by Ho'olapa) :

HAUMEA 277

Many men were born, It was the time when the gods were born, Men stood up, Men lay prostrate (the prostrating tapu prescribed for high chiefs) They lay prostrate in that far-past time, Very shadowy the men who march hither (marchers of the night), Very red the faces of the gods, Dark those of the men, Very white their chins (because living to old age), A tranquil time when men multiplied, Living in peace in the time when men came from afar, It was hence called calmness (La'ila'i), La'ila'i was born, a woman, Ki'i was born, a man, pane was born, a god, Ranaloa was born a god, the rank-smelling squid, It was day, The womb gave birth, The Yast-expanse-of-the-damp-forest, was her next born, The-first-chief s-of-the-dim-past-dwelling-in-the-cold-uplands (Ku-polo-liilii-alii-mua-o-lo'i-po) her last born, The long-lived man of the two branches of chiefs.

"The prolific one," La'ila'i is here called, and "woman from a distant land." From her union with the gods and with the man Ki'i arise strife and bickering. 

1.Haumea is also equated with her daughter Pele, from whose familiar epithet honua-mea (of the sacred earth) some derive the name, but it may more naturally come from hanaumea (sacred birth). Haumea's children are born in the mythical land of Kauihelani (Kuaihelani), or Hapakuela, or Holani-ku. They are not born naturally but from different parts of her body.' Children today who drool at the mouth are said to be "born from the brain (lolo) of Haumea," that is, to

2. Kalakaua, 23-24, 60; Liliuokalani, 28-30, 65. 8. Westervelt, Volcanoes, 64-71.

278 HAWAIIAN MYTHOLOGY

According to the lines of the Kumulipo describe the goddess's later births,

Born from the brain were the generations of that woman, Drivelers were the generation from the brain. . . .

  It is in her deified form as a spirit that Papa is identified with Haumea. The priests of Kane and Kanaloa of Maui told Ellis that "the first man" was "made" bv Haumea.* The KiimuUpo prayer chant, quoting the genealogy from Palifcu, "y follows the names of the god Kanaloa and his wife Haumea  with those of Ku-kana-kahl (First strife) and his wife Ku-j ai-mehana." The Moolelo Hawaii of 1838 says of Kauakahij that he was "born from the head of Papa and became a god and Haumea is called in Andrews' dictionary mother of the war god Kekaua-kahi and of Pele and "one of several names of Papa, wife of Wakea." In her human body as Papa, Haumea lives on Oahu as wife of Wakea; in her spirit body as Haumea she returns to the divine land of the erods in Nii'urnealani and changes her form from age to youth and returns to marry with her children and grandchildren. Some place these transformations on Oahu at the heiau of Ka-ieiell

(The pandanus vine) built for her worship in Kalim valley.

Haumea is named by Kamakau among those who came with Kane and Kanaloa to the Hawaiian group, at the tun that the waters of Kane were brought forth from hills, cliffs and rocks." During this same period came Kamaunuanihi grandmother of Kamapuaa. The event is placed by Kam kau between the times of Paumakua and La'a .

GENEALOGIES 309

The incident is referred to in the lines of the famous chant of Makuakaumana when Paao's canoe appears off Moa-ula-nuiakea to invite a chief to come and live on Hawaii-of-the-green-back:

A land found in the ocean, Thrown up out of the sea, From the very depths of Kanaloa, The white coral in the watery caves That caught on the hook of the fisherman, The great fisherman of Kapaahu, The great fisherman, Kapuhe'euanu'u. . . . °

The Kumu-uli genealogy, employed instead of the Kumuhonua on Kauai and Maui,.is sacred to chiefs; to teach it to commoners is forbidden. The name is explained to mean "Fallen chief" (Ke-ali'i-kahuli) from kumu meaning "chief" HI poetic diction and (kah)uli, "fallen."* It resembles the Kumu-honua up to a certain point, but differs in that it opens with the gods Kane, Kanaloa, Kauakahi, and their sister Maliu and wife Ukina-opiopio as ancestors of Huli-honua, and leads down through Laka instead of Pili to Wakea through Kahiko and his wife Kapulanakehau, instead of to Papa through her parents Ka-lani-ehu and Kahakauakoko. In the legend of Kuali'i it is quoted as the genealogical tree which leads down to Ramehameha.7 It names Kane-huli-honua and his wife Ke-aka-huli-lani as the first parents after the group of gods named above. A variant on the twelfth branch of the Kumulipo says that at the close of the Ololo line were born Kumuhonua, Kane, Kanaloa, and Ahukai, the last three represented as triplets. Kahiko names follow among others, and the line closes with:

Wela-ahi-lani-nui (Fiery-hot heavenly one) the husband. Owe the wife, Kahiko-lua-mea the husband, Kupulanakehau the wife,


The Kuali'i genealogy, as it follows the Kumu-uli down to Wakea, is incorporated into a chant of 618 lines in praise of the famous Oahu chief of the northern district who is said to have ruled the whole island during the sixteenth and seventeenth centuries and descent from whom is claimed on the line of Pinea-i-ka-lani, wife of Liloa of Hawaii. The story of its composition illustrates the high position given to professional poets among a people depending wholly upon oral memorizing.

Two brothers, Kapaahu-lani and Kamakaau-lam, desire to better their position by securing a powerful patron. They are kahunas and skilled composers. They compose a panegyric to Kuali'i, then stir up a conflict between him and a weaker rival, join opposite sides, lead the two forces to a concerted spot, and at the moment of joining battle, one brother chants the hymn of praise from the opposing side and Kuali'i, pacified, gives up the battle; whereupon the deluded chief against whom the plan is laid hastens to bestow upon his supposed savior lands and honors, which the chanter loyally shares with his younger brother."

The Kumulipo genealogy (Kumu-[u]li-po, Beginning in the darkness of night, that is, in the spirit world) is contained in a long chant of 2,077 lines divided into two periods, the first that of the po or spirit world, the second that of the ao or world of living men; that is, of ancestors who have lived on earth as human beings. The first part tells of the birth of the lower forms of life up through pairs of sea and land plants, fish and birds, creeping reptiles and creeping plants, to the mammals known to Hawaiians before the discovery by Europeans: the pig, the bat, the rat, and the dog. The second period opens with the breaking of light, the appearance of the woman La'ila'i and the coming of Kane the god, Ki'i the man, Kanaloa the octopus, together with two others, Moanaliha-i-ka-waokele (Vast expanse of wet forest), whose name occurs in romance as a chief dwelling in the heavens, and Ku-polo-liili-ali'i-mua-o-lo'i-po (Dwelling in cold uplands of the first chiefs of the dim past), described as a long lived man of very high rank. There follow over a thousand lines of genealogical pairs, husband and wife, broken by passages containing myths familiar to us from other sources, those of Haumea, Papa and Wakea, Hina, and Maui.

The chant is said to have been composed about 1700 for the young chief Ka-l-i-mamao, son of Keawe-i-kekahi-ali'i-oka-moku, at the time he was dedicated in the heiau and given the burning (wela), honoring (hoano), and prostrating (moe) tapus which elevated him to the rank of a god. The child was born during the Makahiki festival and was hence given at birth the name of Lono-i-ka-makahiki. It is said that at the time of Captain Cook's arrival at Kealakekua bay ~ in 1789 during the Lono festival, when sacred honors were paid him in the heiau of Hikiau as the returned god Lono, this chant was recitated by two officiating kahunas. It was given to Alapai-wahine, child by his own daughter, according to genealogists, of Ka-l-i-mamao and from her descended to the former king Kalakaua and his sister Liliuokalani who succeeded him. Kalakaua took an interest in genealogies and had the chant written down. When the German anthropologist, Adolf Bastian, visited the islands he studied the manuscript, recognized its importance, and made a partial translation into German which appears in his studies of sacred chants of Polynesia." In 1889 Kalakaua had his manuscript version printed, and this has become, in spite of many textual errors and alleged tampering with the original, the standard text for the Kumulipo. In 1897 appeared Liliuokalani's translation.

REF: http://www.bishop.hawaii.org/