Volume VI—Part I
HONOLULU, H. I. Bishop Museum Press 1919
PREFACE.
This third series of the Fornander Collection of Hawaiian Folklore, in its varied character, presents valuable features for antiquarian and ethnic students of Polynesia in general and Hawaii in particular. The papers included in Part I, mostly the result of S. N. Haleole’s researches in the work and workings of the Sorcery priesthood, is a revelation of the power and influence of that body over the Hawaiian race in all their vocations, and through his connections with members of the order he may be said to have written with a clear knowledge of his subject. The opening paper on Religious Ceremonies of the Temple came to the collection from Dr. W. D. Alexander, as the contribution of Kamakau, of Kaawaloa, an eminent authority in his day, a noiau (skilled in such matters), and reputed to have been a chanter of Kamehameha’s court.
Part II. embraces historic studies and fragmentary notes of Judge Fornander, selected from his miscellaneous papers, as affording an insight into his line of research work, hence, has little of the original Hawaiian and translation feature of the other parts.
Part III. is devoted entirely to chants of various kinds. These are almost wholly from the collection of Judge L. Andrews, whose ripe Hawaiian scholarship is seen in uncompleted translations and notes found in the collection. The “Haui ka Lani” prophecy which was brought to light by Judge Andrews in the sixties and published in part has recently been found to be entitled to three more cantos. This chant is now believed to be complete, and appears here for the first time in translated form. Besides this, the chants comprise eulogies, lamentations, name songs, prayers, love songs and other meles—a valuable collection rescued from oblivion.
Thos. G. Thrum, Editor.
CONCERNING ANCIENT RELIGIOUS CEREMONIES.
RELATING TO THE DEVELOPMENT OF THE ROYAL CHILD IN ITS MOTHER’S WOMB.
The mother being faint from unpleasant sensations, and groaning at the time, without appetite for food, they (the attendants) sought to ascertain her cravings. Then certain women came to her and asked, “What sort of illness have you that you hide yourself?” She said to them, “I do not know; (I am) simply languid.” The women then said to her, “Let’s see; we will examine you.” She took off her garment and they examined her body while one of the women took hold of and felt of her breasts, which, on releasing the hand, they observed the contraction of the nipples of her breasts, and exclaimed, “You probably have a child; you are likely pregnant with one; tell us.” One of the women said that she was simply bloated; there was no child. Another woman, however, persisted, “You are pregnant.” They each asked her, “How many months since you last menstruated?” “Two, since my menses period has passed.” One of the women asked her, “What do you crave to eat?” “There is nothing that I long for. I try hard to eat.”
On the third or the fourth month her pregnancy became more evident, and she realized the truth of what the women had told her. And when it was certain that she was in such a condition she was placed under careful restrictions; she was restrained from eating food from any and every one if offered her. She must not eat fish salted by others; she must not eat white fish, the aku, the opelu, or the mullet. She must not eat a brown-colored dog; she must not gird herself with a glittering skirt (pa-u). She was not to wear old garments; she was not to dwell in an old house; that was strictly forbidden. Such was the manner of the teachings of the false deities.
The child was thus carefully safeguarded lest the people and the chiefs sought to kill it in its mother’s womb. A man of evil designs, if seen around such places, would be taken before the king who commanded him to be killed. Such a place was strictly tabooed. No woman nor man of evil intentions was to traverse there, because they had great faith in the teachings of the false deities, and that was why a woman with a child in her womb was kept strictly guarded.
The people firmly believed that the child would be killed because of the anger of the false deities; they believed that the child would be killed in its mother’s womb, because of the anger of the said wooden idols, and the feather idols, the lizard and poison deities, the gods of the night and the fire (Hiiaka’s gods.) All these were what the people faithfully worshiped, being completely deceived in their mind.
In consideration of these things the people of all the land praised its (the child’s) name, the father commanding the people to “dance in honor of my child, all ye men and all ye chiefs.” Thus the various dances were performed; such as the laau, pahu, puniu, pailani, pahua, apiki, alaapapa [1] with great rejoicings; and name songs in honor of the child were composed and given to bards who went from place to place singing them, so that the people throughout the land might know them. All of the people greatly rejoiced, and whoever did not join therein was condemned and was termed a know-nothing. [2]
After all these things when the time of birth nears the inaina [3] is discharged, that which envelopes the child, a sign of the child’s coming forth. Then the high priests with the feather god come forward, all praying to a false deity. The drums are beaten, and prayers at intervals are offered from a separate place, in honor of the child.
As the child approaches the birth, the mother laboring for a day, or perhaps for two days, the incantations become general. Great reverence was shown these false gods, and those having pebble gods, [4] or shark gods, or unihipili’s [5] (ancestral gods), or fire (Pele) gods worshiping them accordingly; and those who entreated for a position presented their petitions, and so did those of sincere [6] prayers. If an ordinary man and an ordinary woman came with their false deities (images) held above them, prophesying before the chiefs and the people, falsely claiming that they were possessed, [7] because of the spirit of prophecy resting upon them; thus they declared before the chiefs and all the people, saying: “Your child is born; your wife will not die”, people at a distance would inquire, “What did they say?” Those who heard them plainly told the others that the gods who were in possession of those two told the king that his wife would not die.
The high priest told the king saying, “Do not listen to the talk of the lesser gods; listen to my word, which is this: from the time of your poverty until you became wealthy these gods did not come to talk to you; they did not come in bygone times when we were poor. But when we have become prosperous they come hither to talk to you. Do not listen to them; just hearken unto my words and offer a pig in the temple to your male deity, and a girdle to your female deity.”
The pig was taken by the priest and offered to the deity with the prayer, “Oh God, here is the pig; give thou health (life) to your offspring and your descendants.” Then the rain fell (in answer). [8] The people and the chiefs praised because of the propriety of sacrificing the pig to the deity. The same ceremonies were accorded the female deity when the travail was over and the child was born, a great royal child, Wakea by name. This was the royal procedure of ancient time, that when he was born he was taken before the deity in the presence of the priests. A priest waved the bambu with which the umbilical cord was to be cut, and then tied the umbilicus of the child with a string, and after a prayer severed the umbilicus. Blood flowed from the cut of the child, [9] whereat the priest declared, “This is a rich child.”
After the king and all the people heard this the king chose certain suitable persons to rear the young chief, close relatives of his mother, of royal descent. Then the child was placed in strict seclusion—a most sacred place—so sacred that a person who ate pig or coconut, or any unclean or filthy food, or those whose garments were greasy with the oil of the coconut were not allowed there. The child was not to eat out of any old vessel which formerly contained anything filthy; it was strictly forbidden. If a man ate pork he must die. If any woman in care of such child should eat offensive food she should die. Thus were the chiefs and the people held in fear by the false gods so that the child might live. As the infant was brought up and grew to childhood, the parents conferred together, the father saying to his wife, “Our child must be circumcised.” “Yes, if you think so,” she replied. Then the king said, “Some one go tell the priest and see what he has to say.” And when the priest arrived in the presence of the king, he (the king) asked him: “What would you advise? Say something regarding the circumcision of my child.” The priest replied, “Yes, circumcise him; he has grown so that he can slaughter a pig. [10]” (Lit., the pig is killed).
The priest afterward prepared for the services, first seeking the auguries of circumcising the child. He advised the king to procure a great number of dogs, of pigs and of fowls, to each of which the king complied. In the evening the priest prepared the bambu; the rains fell; and when the priest saw it raining, he spoke to the child, saying: “Listen, child; the night tells you that you will become a rich man. When you become rich take care of me.”