. It was said that in this life in Po some people were born without bones (ʻaluʻalu) and from that time birth began to change in Po until human bodies came into being. ], 1760. . She believes, like Kelsey, that the lines herald the birth of the divine child whose stages of development are followed in the succeeding sections of the chant. . Born was Kamakulua her little one, a girl. . Such lines as. Quelques conseils et pistes pour animer une séance de chant avec des collégiens. . . It appears in Tahiti as “the handsome blue shark of Taʻaroa” snatched up by the gods from those who would have destroyed it and placed in the Milky Way, the stream of the water of life (vai ola) in which the gods bathe to renew their youth, where it may be seen today as a dark patch against the bright belt of light whose diurnal pivoting as the earth revolves is spoken of in Hawaii as the “turning of the fish.”7, Mauiʻs fishing feat has its modern version in a tale of Red-Ku-of-the-sea told me not many years ago by the sheriff of Hana district, who pointed out on the beach an eelʻs head turned to stone with jaws apart, together with other material evidence of the factual character of the story.8 The hero used, of course, the fishhook Manai-a-ka-lani, and the device my informant described for drawing the monster to land by means of ropes attached to the hook and pulling at an angle from two points on the beach must have been also Mauiʻs procedure. THE DOG CHILD     . xxv. . Today a feast of pork is the ultimate word in gustatory satisfaction, a privilege from which women in old days were excluded under rigid taboo. Liste de mes chants préférés avec écoute en ligne et paroles . . The symbolism depends upon word play. The third is the myth of Papa and Wakea; of Wakeaʻs affair with his daughter and the consequent quarrel with Papa; of his fishing up an underseas woman, from whom sea creatures are born, a woman whose son usurps the normal succession upon the family line. The first Hina comes floating to Wakea in the form of a bailing gourd, a trick familiar in South Sea story but there, so far as I know, always employed by a male shape-shifter to secure passage in a canoe already refused him.14 Taken into the canoe the bailer becomes a beautiful woman, hence called “Hina-the-bailer.” When he takes her home and “sets her by the fire,” a euphemism for the sex act, strange sea creatures are born. The selection of hard-coated creatures as the first forms of life on earth harmonizes with the idea of reproductive power inherent in a stone into which a god enters, an idea fundamental to Polynesian thought about the structure of the world. RANK IN HAWAII     . Kepelino, pp. . 2-7; Malo, pp. The fact seems to be that children are born but by whom Kane is ignorant. Whole passages lost in the literal reading are to be understood only through such application. Eviter le chant à plusieurs voix avant le cycle 3 Penser à la pertinence du thème du chant choisi en fonction des projets de la classe, de la vie de celle-ci. XXIV. VIII. 21. Hoʻokauhua ilaila, hoʻowa i ka honua, 674. Genealogies in this and the last section are substantially the same in Kms, with minor variations not here noted. of the Council on Library Resources. 13. . “Roots (aʻa) were born for growth in the world.” Taʻaroa fixes the dome of the earth upon pillars (pou) brought forth by Tumu-nui as male, Papa-raharaha as female parent. . By a naha union he understands the child of parents of the same family but of different generations and instances the union of father and daughter or of a girl with her motherʻs brother. Some say that each district had its Paliuli. . Endless listing, arranged seemingly for sound even in genealogies, employed a constant parallelism, a balance in pairs, often of opposites such as male and female, above and below, plant and animal, sometimes perhaps with inclusive intent in order to take in the whole range between, lest the grudge of offended deities bring illluck to the family eulogized, but I think primarily for the rhythmic balance so noticeable in the formation of a line and especially of a pair of lines, although I have not myself detected any use of this parallelism in the management of the voice in recitation. Institute of Great Britain, LX (London, 1930), 235-68. . The second aphorism reads I hohole pahiwa ka lau koa and is rendered by Kawena: “She stripped the dark leaves of the koa tree.” The allusion is to the branch of the forest koa tree, the native acacia set up on the altar in a school of the hula dance as a prayer for “courage” (koa). . Although for the final form of the work I must hold myself alone responsible, my appreciation of their aid is here gratefully acknowledged. Translated from the Hawaiian by DR. N. B. EMERSON; edited by W. D. ALEXANDER. From this point four hundred more pairs carry the genealogy of the elder line to Po-laʻa. . Man for the narrow stream, woman for the broad stream, Born is the sea-urchin [Wana] living in the sea, Guarded by the thorny Wanawana plant living on land, 443. The closing lines reciting the parentage, place of birth, and places of burial sacred to the memory of a family hero are in the true laconic style of the name song or inoa. . To remain standing in either case was punishable by death. ——. All changes from the Kalakaua text are here noted. “There was whispering, lip-smacking and clucking, At the time that turned the heat of the earth, At the time when the heavens turned and changed, At the time when the light of the sun was subdued, At the time of the night of Makalii [winter]. The original text of the Kumulipo was first printed in Honolulu in 1889 from a manuscript copy in the possession of King Kalakaua. To convey the force of the original Hawaiian to those who can read only the English, she writes, “The reaction [of the scandal] upon outsiders and then that upon the injured husband is indicated by playing first upon the k sound to express precise forms of inarticulate disapproval in the head-shaking and kluck-klucking of the court gossips, then upon sounds in m combined with u to give the mood of sulky silence preserved at first by the husband when he begins to suspect the truth of the matter. The gods Kane and Kanaloa are rather regularly named in this trio with a third figure representing man. After winning the water nymphʻs favor he disappears, and the girl is obliged to follow him to his home and pick out from a number of identical images (kiʻi) the particular one in which he is hidden.12, Is Wakea an equivalent, then, not of Kanaloa but of Kauakahi, who introduces war through an alien alliance, or of Kaua-huli-honua, who overthrows an old divine hierarchy and sets up a new? In the prayer quoted above he is distinguished as “Kanaloa the kava drinker” (inu ʻawa). . 117-19; Beckwith, Hawaiian Mythology, pp. 4), pp. 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”). Other famous names appear on this genealogy, some no less well known to Hawaiian romance than to that of southern groups, from which source they may well have been brought. The two names must hence be pseudonyms for the same lady. . We must read this ancient prayer chant in the light of Polynesian thought. 3. . One has but to study the rich and picturesque vocabulary of the Hawaiian proverbial saying to become aware of the fondness for indirect speech in the everyday language of the people. Man for the narrow stream, woman for the broad stream, Born is the Hauliuli [snake mackerel] living in the sea, 232. . Black is the skin of the beloved Po-lalo-uli, 485. Who sleeps as a wife to the Night-digger, The beaked nose that digs the earth is erected, Let it dig at the land, increase it, heap it up. The land where the Night-digger dwelt, The ancient line of the pig of chief blood, Born were the peaked-heads, they were clumsy ones, Born were the flat-heads, they were braggarts, Born were the angular-heads, they were esteemed, 505. . . To understand what such a chant contributed to the prestige of a family of rank, it will be necessary to know something of the terms upon which a ruling chief held his title to control over land rights and ultimately over the lives and activities of his followers. O kane ia Waiʻololi, o ka wahine ia Waiʻolola, 70. There comes next a passage explained by Pokini Robinson as applied to the freedom of a child in obeying the calls of nature. Keaweʻs title of “foremost chief over the island” had been fairly nominal. They reproduced, separated, and spread throughout Po. . 4     . une bonne ouverture culturelle . . each under its own heading and with variations unimportant in themselves, but proving an independent transcription. . In text the o meaning “of” here is not repeated. . 5, 9, 10; 232, II. The word hili means “to deviate from the path,” hence, according to Parker, “from a settled line of conduct,” and may well apply to social innovations. . E hoʻohana i kēia kikokikona no ka huli ʻana i Never may we outsiders rob them of their “sole treasure.”. The priest had said at the time of Ka-ʻI-ʻi-mamaoʻs death that Lono would come again, that is, Ka-ʻI-ʻi-mamao, and would return by sea on the canoes ʻAuwaʻalalua. 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. 2. Possibly there is meant here a sly analogy between the quivering whiskers preceding the approach of a rat and the stiff feather frill (kuku) proclaiming that of the equally predatory taboo chief. Hoʻonana ana i kuʻu kama. 121-22; Gill, pp. Honolulu, Hawaii 96822, Facsimile reproduction of first edition, published in 1951 . ily at the volcano, each member born from a different part of her body, Pele alone from between her thighs. Prince David Kalakaua became king by a stormy election and ruled until his death in 1891. . The way to the po for the god (Te ara ki te po no te atua), The way to the ao for the man (Te ara ki te ao no te Men of other races . O kama i ke au o ka po heʻenalu mamao, 610. . 79-93. Thrum, More Hawaiian Folk Tales, p. 249; Beckwith, Hawaiian Mythology, pp. Man for the narrow stream, woman for the broad stream, Born was the Koʻele seaweed living in the sea, Guarded by the long-jointed sugarcane, the koʻeleʻele, living on land, 64. his wife Huhune, Slept with her grandchild Hinanalo as [?] These names are not invented for mere rhyme value. Chants de la Chandeleur - Chant de Carnaval Rondes et jeux chantés : fichiers audio, vidéo et partitions Pierre et le loup Banque de sons DES CHANTS POUR L’ECOLE du cycle 2 au cycle 3 Au hasard. . It is the third part of a projected but unfinished cycle of works based on Hermann Broch’s novel The Death of Virgil, and uses texts written by the composer as well as extracts from the second book of Broch’s novel, in the French translation by Albert Kohn. WE KNOW that once, indeed, in historic times, the god Lonoʻs looked-for return seemed to have become a reality. . In that article she wrote, “In the Hebrew the world takes shape directly through the will of the deity; in the Greek, through the natural process of conception and birth from parent sources … the poet of the Hawaiian ‘genealogical prayer chant’ called the Kumulipo, ‘Beginning in deep darkness,’ or ‘in the far past,’ has hit upon a similar device to that employed by the Greek, in order to give a lively sense of progression to animal and plant forms, each ‘born’ (hanau), sometimes one class as ‘child’ of another, sometimes without specified parent relation, but each paired with an opposite as land and sea species” (p. 290). A number of different chiefs were called Lono-i-ka-makahiki and they lived at different times. Kiʻi as this third member occurs but once, and that quite naturally at the moment of dawning from the night world, the Po, into the light of day, the Ao. Only the name chants and genealogies remained to preserve a familyʻs claim to noble ancestry.2 The king sought to revive interest in old tradition. 1. In old days the first solid food given a child was thought to influence its afterlife. 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. . Birth proceeds by the pairing of earth, the female, with sky, the male. The kua is the womanʻs house of a family setup. ], Younger brother of the naked ones, the ʻOlohe, 590. . This Lono cultivated the arts of war and of word-play and was famous as a dodger of spears and expert riddler. . . . . With the rise to power of the The next four stress the idea of remoteness, at the very roots where darkness begins, far from the sun, far from the “night.” Bastian is thinking in terms of a European concept, that of a world conflagration out of which a new world rises. Hanau ke Poʻowaʻawaʻa, he waʻawaʻa kona, 503. “The woman sat sideways” is an old saying for a wife who takes another husband; kekeʻe ka noho a ka wahine, says the text. . THE Prologue for the first section, if read literally, seems to picture the rising of land out of the fathomless depths of ocean. MALO, DAVID. At least, any translation I have seen of this passage has been so incredibly hopeless that an attempt to do justice to the poetʻs conception will not, I trust, be taken as an indignity to native genius. TWO DYNASTIES. BECKWITH, MARTHA W. Hawaiian Mythology. . Hanau ka Papaua, o ka ʻOlepe kana keiki, puka, 26. 3. Hanau ka Maʻiʻiʻi, hanau ka Alaʻihi i ke kai la holo, 166. . He is called a “fire” (wela) because of his taboo rank, “heavenly one” (lani) as a customary mark of honor. From members of her body he forms wives for other Tagaroa gods. œuvres et chansons. referred to a lullaby that Kawena Pukui remembers her grandmother singing, Toss, toss, hush                     As Wakea, the sky world, bursts the bonds of night and rises out of the womb of waters where it has lain in. keep something back” is the thought in the mind of every native informant, however helpful he may seem and really wishes to be in his relation with the foreign inquirer. ——. The girl hesitates to bear a child because it is the custom to cut open the mother at childbirth, but Tagaroa teaches her natural delivery. Man for the narrow stream, woman for the broad stream, 341. The complete work would comprise five Books. . The lines undoubtedly have historical significance. The newborn child of high chief rank is himself quite literally born a god. Read the Full Article. Kms, page 2, gives to Kii and Lailai the children Kamahaina, Kamamule . Unwritten Literature of Hawaii: Sacred Songs of the Hula (Bureau of American Ethnology Bull. It cannot be argued that ideas of an educated Hawaiian, however steeped in old tradition, can today, after more than a century of foreign contact, fully or even necessarily correctly interpret priestly teaching in the days before foreign infiltration. VI. According to Kupihea, the “new generation” (makamaka hou) of “high chief rank” (uli iliuli) celebrated in the chant is again the Uli line to which belongs the “pig-child” Kamapua'a whose exploits play so large a part in popular storytelling.1 Half-man, half-god, and born in the shape of a pig, this ravisher of ladies and superhuman warrior in battle has left his trace upon many a rock formation, misshapen fragment of earth, or mountain ravine made sacred by such association. whose meaning can not be understood in these days. 10. TBI. . A fifth taro name, Pi'iali'i, was locally applied on Kauai to a class of men who trimmed their hair pompadour and held it up with a comb of shell. Chaque fiche est dédiée à un artiste. Directly after, Hina-kaweʻo-a is named, but whether the same Hina or another is not made clear. Ellens dritter Gesang (Ellens Gesang III, Hymne an die Jungfrau, D839, op. . . Beckwith, Hawaiian Mythology, pp. Ku omits lines 280, 299, 300, 311-14, 330, 331, 342, 343, 360, 361, and all refrains but the first. Man for the narrow stream, woman for the broad stream, Born is the Heʻe [squid] living in the sea, Guarded by the Walaheʻe [shrub] living on land, 190. . . Holi [a]na, hoʻomaka, hoʻomakamaka ka ʻai, 551. Possibly the Hawaiian word hanauna for “a circle of relatives of one family” is its Hawaiian equivalent. The interest shown in the chant by this European scholar probably influenced the king to have the text printed.

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