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These are developed by means of a multitude of details in which the supernatural forces of the mother’s family are assembled in behalf of her child, either through direct endowment, instruction in magic incantations, or coöperation in the quest. What the actual history was of the settlement of this ruling class upon the islands still awaits analysis.

. Miss Beckwith was a dedicated scholar with great powers of concentration. Many Hawaiians and even some persons of foreign blood have seen this spirit march or heard the “chanting voices, the high notes of the flute, and drumming so loud as to seem beaten upon the side of the house.” Always, if seen, the marchers are dressed according to ancient usage in the costume of chiefs or of gods. Only after his spirit has first gone to his sister and lain with her does the sister permit him to lie with this new lover.Holua-loa and Laʻa-loa have ten children, five boys named Kalino, Lulu-Kaina, Ahewahewa, Wawa, Mumu; and five girls, the four Maile sisters and Kaulana. Second, a name chant, composed at birth or given in afterlife, glorifying the family history not only of persons concerned but also of places made sacred by particular events or association. The gap between Wailua and Wailua-iki through which today runs a steep trail, still traveled by the mailman to the valley, was torn out at the time of this struggle.

That words as signs of thought are used rather than tangible material, that the pattern followed is a story pictured to his mind out of his own knowledge of life, rather than an object to be bettered for its particular purpose, makes the completed form no less useful as an example of the culture which it represents. A chief of earth makes love to her and Lono hears him singing a wooing song. He prays to the gods and is saved. religion spread in Fiji called the Tuka religion. Souls are directed thither by the god Tu-ta-horoa. 22. Both forces were apotheosized in the conception of a single goddess in her productive and in her wrathful manifestation as Laka or as Pele-i-ke-ahi. The son Lightning-flashing-in-the-heavensreappears in an explanatory folktale from Ka-u district on Hawaii which tells how the wiliwili trees on the beach of Paula came to have their shape and why there are mackerel in the sea.Moho-lani (Divine moʻo) is the firstborn of four sisters and the only one to have a husband. Thus Kawelo (Kawelo-maha-mahaia) of Kauai; Pau-walu of Wailua, Maui; Nenewe of Waipio on Hawaii; Kaai-poʻo of Kapaahu in Puna, Hawaii; another unnamed at Kawai-uhu in Kaalualu, Ka-u district, of Hawaii; Mano-niho-kahi at Laie, The Lo family of Molokai, a family of chiefs and kahunas, are descended from Pahulu. Her daughter carries the coconut to the Tuamotu group at Taka-horo in the atoll of Ana, whence the plant spreads. When such a one floats ashore and asks for water the old people send him to the pit and then throw stones down upon him. Of the place of darkness he says, “The endless darkness is the darkness of Milu, the deep darkness, the strata with a deep cleft, the strata of bitterness. One account says that they lived at Alakahi in Waipio valley on Hawaii with some of It is not a version taken from the stories of the Holy Bible. If a stone of each sex was selected, a small pebble would be found beside them which increased in size and was finally taken to the heiau to be made a god. Coconut groves are among “those things on earth which are worshiped.” The grove at Kalapana was in old days tapu to all but the descendants of a certain family of chiefs of whom the following story is told: Keanini abandons Hainakolo. It grows; it leafs; it flowers; lo!

At death he returns to the Po again.” Upon this general sense of the continuity of life is superimposed the idea of a kingdom of the dead where life appears much as in this world, an idea derived from experiences in trance or dream and found particularly useful in story-telling. Wind imprisonment by noted magicians occurs in other South Sea areas. Tradition was consulted to determine the plans of heiau whose erection had been followed by success in battle. All are terrified and Hina has to roll over their prostrate bodies to make him laugh and end the tapu. A female figure of Keoloewa in the same stylized position carries a small human figure on its back.

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